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
GOd this feare is also caulde chyldly feare for it feareth not god as a seruaÌ„t fereth his cruel maister but as a child feareth his swete father But what meneth Dauid be this sayenge y t feare of god remayneth for euermore When saynt Iohn layeth that perfet charite dothe repell and chace feare awaye This is that we tolde you before that he hathe chast feare in hym that fereth not GOD bycause of the paynes of hell nor for the tormeÌ„tes of the fyer but for the reuerence loue he hath vnto GOd and this reuerent louynge feare to God shall endure for euermore He that feareth god for the paynes of hell hath not this chast fere but the feare called seruyle nor he hath no perfyte charite for yf he loued god perfetly he wolde haue ê‘fyte iustice in him selfe shuld not feare god for feare of the paâ—es of hell but onely for reuerence and good loue therfore the fere of payne is not in charite for perfyte Charite putteth all feare awaye A seruaunt feareth his maister after another sorte then the chyld the father The seruant feareth his mayster with dispeare and hatred the childe fereth his father with all loue and reuerence Therfore I aduyse you to feare god with all loue and reuerence I wyl not ye shuld be euermore vnder the yoke of feare but that ye shulde lyfte vp your selfe vnto god the father that made and created you as his owne doughter Also I exhorte you to loue god chastely and that ye prefar nothynge aboue his loue but y â— for his sake loue ye esteme lytle all worldly thynges Ferthermore honest virgyn I desyre you to amende your liuyng as moche as ye maye possible in such maner that your wordes and coÌ„municacioÌ„ may be pudyke chast youre pase all honest your couÌ„tenauÌ„ce huÌ„ble meke your tongue affable your soule replenished w t the loue of God your handes ful of good workê the lorde helpyng you without whose ayde it is impossible to do well My deare syster in chryst yfye feare GOd withall youre harte ye shall haue great abouÌ„daunce of ryches not onely in this preseÌ„t lyfe but also in tyme to come Of charite v. cha THe king hath brought me into his wyne celler hath ordayned charite in me This wine celler is y â— church in the whiche is the wyne of prechyng of y â— gospel Into this celler is brought y e louer of y e spouse y â— is y â— deuoute soule of maÌ„ wheriÌ„ charite is ordained set for eueri thynge ought not to be equally belouyd but in diuers maners we shulde not loue all thynges alyke and with one affectioÌ„ but one more and another lesse for why to know what we ought to do and not to knowe howe to order it is no perfite science for yf we loue not such thynges as we shulde loue or yf we loue suche thynges as we shulde not loue our charite is not well orderde or yf we loue any thynge more or lesse then we shulde do oure Charite is not well ordered for Charite well ordered wylleth y â— we feare god aboue all thyng we shulde loue god with al our harte that is with all our vnder standyng and w t all our mynd that is with all our wyll and with all our thought that is w t all our memory we shulde also eâ—alte and lyft vp vnto god all our vnderstandynge all oure thought all oure lyfe of whome we haue althynge And beware that there be no part of our lyfe in ydelnesse but what soeuer y â— coÌ„meth to our mynde redresse it vnto hym from whome finally all feruentnes of loue dothe descende and flowe Therfore my dere syster it is a ryght worthy thynge a very necessary that we loue God aboue all thynge for he is the soueraine goodnes then to loue the souerayne goodnesse is souerayne beatitude the more a man loueth god the more he is fortunate he that loueth god is reputed to be good and yf he be good it foloweth y â— he is fortunate Of the whiche thynge it is wryten in the canticles The loue of god is as stroÌ„ge as death that is well sayde for as death doth violently seperate the soule from the bodye so the loue of god dothe violently seperate man from all carnall and worldly loue and verely the loue of GOD is as stronge as death for wheÌ„ that through the loue of god we be mortified froÌ„ vice then what soeuer death dothe in mannes body the same dothe the delection of god in the cupidites and pleasures of this worlde God shulde be beloued for his owne sake for he is the souerayn goodnes of all goodnes and he that hathe created vs of nought Charite is the delectioÌ„ by the which the lorde is loued for his owne sake and a mans nyghbour forgoddê sake Aboue all thing fyrst god ought to be beloued as I haue shewed you that is before all other thynge and secoÌ„darely your neyghbour in god that is in all goodnesse Charite hath two coÌ„maundemeÌ„tes and preceptes The fyrst pertayneth to the dilection of god the whiche is y â— principall point of all The seconde pertayneth to the dilection of your neyghbour the which is lyke vnto the fyrst as it is wryteÌ„ Thou shalt loue thy lorde god thy neyghbour as thy selfe as thoughe he wold say y â— shuld loue thy neighbour for y e thiÌ„g to y â— ende y â— dost loue thy selfe y e iâ— y e he maye be good come the blysse of heuen And of this godly neighbourly dilection chryst in the Canticles sayeth vnto his spouse charite for if charite were in him god shuld be in hym for God is charite Also we shulde loue our neighbours kynsfolke yf they be good goddes seruaÌ„tes but yet we shuld rather loue a strauÌ„ger copelyd vnto vs by charite then our kynsfolke that neyther loue nor serue GOd Why so For the coÌ„iunction copulatioÌ„ of men by charite is of a more ê‘ fectioÌ„ holynesse then onely bodely coniunction We shulde loue all faythful people but for asmoch as we caÌ„not profyte theÌ„ all we ought principally to profyte theÌ„ the which by reasoÌ„ of in habitatioÌ„ tyme other oportunites are straytly ioyned vnto vs by charite but yet w t lyke loue we shuld desyre euery mans saluattoÌ„ loue al maner of people charitable that is we shulde loue them to thentent they may loue God and be saued yet we ought not to shewe the workes of mercy egally to euerye man but to some more to some lesse My welbeloued sister yf we kepe trewe and perfyte charite by GODdes helpe and grace we may come to saluation and for the loue of god we shulde loue our enemyes as it is wryten Loue your enemyes do good to those that hate you and pray for them that persecute you that euen so ye maye be the chyldren of GOD. Then good
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
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
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
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
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
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
shall defende no man with lyenge There is no lye that is iuste Lyes in euerye thyng are syn And all that agreeth not w t trueth is iniquite The temporall lawe punyshed those that are false those that are lyers yf euery man reproue lieng yf the lawe of man punish all falsehead coÌ„sider how moch more that such liers shalbe punished before god the very witnes of word dede before whome euery man must gyue accouÌ„t of euery ydle worde he hath spokeÌ„ be punished therfore Of this thyng speaketh Dauid saynge Thou shalt destrew coÌ„demne al those y â— lye Shal false witnes be vnpunished no verely Ther fore good syster fle auoyde all lyeng al false coÌ„municacyon speak that thyng y e is trewe nor neuer lye for no man Be trewe deceyue no man by lienge nor say not one thyng do another I pray god sende you the grace to speak that thing that is trew ¶ Of periury the .xxxij. ca THe lorde sayeth Sweare neyther by heueÌ„ nor yet by the earth For heueÌ„ is goddes seate the earth is his fote stole nor sweare not by thy head for thou canst not make the least heere of thy hed neyther whyte nor blacke But let your othe beye ye nay naye for yf it be anye more it is of euyl And as he that speaketh not can not lye so he y t sweareth not caÌ„ not be for sworn Howe craftely so euer a maÌ„ doth sweare yet god y t beareth witnes euery mans coÌ„scyeÌ„ce taketh euery mans othe after the mynde intent of hym that sweareth nor we shulde not fulfyll y t we haue ê“mised yf it be noughtes Good sister wil ye y e I shew you how ye shall neuer be for sworne neuer sweare For yf ye sweare not ye shall neuer be forsworne So w tout swearyng a man shal neuer fall into ê‘iury Leaue the vse of swearyng for y e custome therof bryngeth many a one to ê‘iury sweare by ye and by naye For y e trueth hath no nede of othes faythfull and true wordes are in the place of a nothe The holy goost giue you grace to speak and to vse youre wordes moderately and modestyously ☞ Of detractyoÌ„ the .xxxiij. cha WElbeloued sister harkeÌ„ vnto my wordes and to my exhortacyoÌ„ coÌ„syder wel what I say vnto you Detraction is a verye greuous syn a greuous vyce a greuous exclamacyon and a verye greuous cryme euery man doth repreheÌ„d detractioÌ„ euery maÌ„speaketh shame by stauÌ„derous Euery man doth dishonour them except such as be slauderous bacbyters or such as fauer theÌ„ and take pleasure in them Dauyd sayeth I dyd ê‘secute hym y â— secretly bacbited slaundered his neyghbour There is nothynge more haynus then detraction Detractours barke as dogges do and as dogges do bite those y â— passe by so these detractours batbyters do gnaw byte there neyghbours good name fame Therfore good syster remoue this slauÌ„derous vice of detractioÌ„ froÌ„ your tongue Gnawe at no mans liuyng repreheÌ„d nor hurt no maÌ„s liuing Defyle not your mouth w t no nother maÌ„s iniquite bacbyte not the synÌ„er but haue coÌ„passyoÌ„ vpoÌ„ hym and feare that thyng in your selfe that ye reproue in another and amend that thyng in your selfe that ye reproue in another loke that ye be as diligent to correcte and to amende your selfe as ye be to correcte to reproue other And when ye intende to slaunder another man loke wel vpon your selfe and fyrst or euer ye backebyte or slaunder any other man reproue youre owne mysliuyng For yf ye loke well vpon youre selfe ye shall neuer hurte nor yet slaunder no nother man Therfore take good hede that with all dylygence ye reforme youre owne selfe and amende your owne euyll demeanoure Listen not to these detractours nor gyue no eare to these whysperers and mutterers For he that slaundereth a man and he that harkeneth vnto hym are in lyke faute These detractours are neuer lyke to come to heueÌ„ that virgyn that intendeth to come to euerlastynge ioye must slaunder no persone O venerable virgyn yf ye remoue your hearyng froÌ„ there detractours coÌ„men bacbyters refrayne your tongue from all euyll and vnclenly coÌ„munycacyoÌ„ ye as I haue sayde before shalbe counted amonge the prudent and wyse virgyns ¶ Of enuye the .xxxiiij. ca THe enuyous man is a meÌ„bre of the deuyl By whose enuie deathe came iÌ„to y â— world enuye consumeth clene away all the braunches of vertue Enuy through his pesty ferus heate deourneth all goodnesse enuy is the mothe and the worme y â— coÌ„sumeth destroyeth the soule enuy hurteth it selfe soner theÌ„ any other maÌ„ Enuye gnaweth byteth it selfe moche sooner theÌ„ any other Enuy byteth his owne maister first of al enuy coÌ„sumeth a mans senses vnderstaÌ„dyng It burneth wasteth his brest It teareth his soule as a pestiferus thyng it pearseth and runneth throughe maÌ„s hart And therfore goodnes must w t staÌ„de enuye and charite must be prepared agaynst it Good syster loke ye neuer be sory of another mans vertue nor of no nother maÌ„s ê‘fyte torment not your self y â— your neyghbour doth prosper there is no vertue but y â— enuy hateth it is clene agaynst it And there is nothyng except misery but y â— enuy is as an aduersate to it why so For nomaÌ„ hateth y â— wretched y â— virgyn y t desyreth to inhabite heueÌ„ must enuy nor hate no ê‘son the virgin y â— desyreth to go to the maryage w t chryst Iesus must not be sorowfull of another mans promocion honour Deare syster I beseche pray almightye god to clense to purifye youre harte mynde froÌ„ al maliciousnesse enuye to theÌ„tent ye may serue him in al purenes clenlynesse of lyfe ⧠Of anger the .xxxv. cha HOnest virgyn harken vnto SalomoÌ„s wordes A geÌ„tyl and a louly answere breketh anger And hastye wordes make anger and debate agayne he sayth Swete geÌ„tyll wordes do mitygate anger encrece freÌ„des The more that a maÌ„ is vnpacieÌ„t y â— more meÌ„ do iudge him to lacke wisdome By anger y â— eye of the harte is troubeled by anger wise meÌ„ lese there wisdoÌ„e By anger meÌ„ fal be syde theÌ„ self Many meÌ„ are sone angery sone pacifyed plesed Some there be y t are very slowe to anger very hard to be pacy fyed agayne Some other there are which are sone angery very hard to be pleased but yet better is he y â— is sone angry soone pleased theÌ„ he y t wyll belong or euer he be angarde long or he be pleased Deare syster I pray you harkeÌ„ vnto s Iames wordê sayng Let euery maÌ„ be sayeth s Iames hasty diligeÌ„t to here tardius to speake slow to anger why so For y e anger of man doth not effectuously cause y â— iustice of god nor y e anger of a
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
soules as we verely suppose to be saued HarkeÌ„ vnto me good syster I say that we shuld lament theyr deth the which y â— wycked spirytê do hale carye to euerlastyng payne tormeÌ„t and not those the which the angels receiue to great ioye honoure and to the celestyall courte of paradyse I saye we shulde mourne theyr deathe the which are buryed in y â— depe pyt of hell and not those the whiche are exalted to y â— perpetual ioyes of heueÌ„ we shuld wepe for those that dye euyll and in sinne and not for those that die wel Good syster when I bewayle theÌ„ that dye well I hurte my selfe and do them no good and they that lamente and wepe for those that dye they in a maner denye the generall resurrectyon and that god rysse frome deathe to lyfe And therfore good syster we y â— byleue that all suche as dye are in heuen withe Chryste shulde not wepe for theym nor lament theyr death but rather pray for theim that yf perchaunce they be in any daunger of paine that it wolde please his gracyous mercyfulnes to delyuer theym Of iudgemeÌ„t the .lix. cha THere are two deuine iudgemeÌ„tes the one in this worlde the other iÌ„ the worlde y â— is to come Many are so iudged in this presente worlde by syckenes by pouertie and by other dyuers worldly tribulacyons that here after they shall not be iudged for such teÌ„porall paines to some are iÌ„ stede place of theyr purgacyon Other there be that begyn theyre daÌ„pnacyoÌ„ in this present world of whose saluacyon there is often tymes nother trust nor hope because they contynew in synne vngracyous lyuynge Some there be that are iudged in this worlde by tribulacyon Some other are iudged iÌ„ tyme to come by fyre after the examinatioÌ„ of the streyte iudge nor the iustice of the iust man shal not then be sure and therfore Iob saith He consumeth the Innocente and the wycked for the innoceÌ„t shal be consumed and as nothynge regarded yf his innocence becoÌ„ pared with goddes innocence GOD shal consume the wretched wicked synner through y â— subtilyte of his deuyne examination his naughtynesse shalbe shewed him and he hym selfe ryghtfully condempned Chryst after as the life of good meÌ„ shal requyre so in his iudgement he wyl be fauorable and good vnto theÌ„ but to those that be wycked synners he shal appere very terryble and fereful and at the day of iudgement Chryst shal shewe hym selfe to euery man as euery mans coÌ„science was beynge vpon earth remaynynge styll in his pece traÌ„quilite he shall appeare terrible to them onely whose proper coÌ„science shall accuse them My good syster harken vnto s Isodore wordê Ther is no man clene w tout syn And therfore theyr can no maÌ„ be sure of goddes Iudgement for then we shalbe contable of euery idle worde that is spokeÌ„ Alas what shall we wretches say at the day of iudgement the whiche do not onely amys vsynge of ydle and fylthy wordes but that commyt dayly so manye abhomynable and enorme crymes neuer leauynge oure noughtynesse with other vnryghtfull operacyons and workes And yf to be that the ryght delyng maÌ„ be not theÌ„ sure of goddes iudgemeÌ„t what shall be come of vs moost wretched synners and yf the Iustice of the vpright and iuste man be in no surance at the examynacy on of this streyte Iudge what shall we catyues do then that dayly do augment and increace our noutynesse and syn And yf at the daye of dome the iust man shal scacely be saued where shal we that haue synned without measure and without ende appere vpoÌ„ that daye Who shall not be in drede and feare when heuen and earth shal shake and quake all the elementes be resolued by heate Of this daye it is writteÌ„ This is the day of yre of trybulacyoÌ„ of mysery vengeauÌ„ce the daye of dym darkenes of the trumpet and of al or ryble sounde vpon this day the strongeste man that euer was shall be troubled ¶ The systers demauÌ„de ALas good brother what shall we saye wheÌ„ y â— strayte iudge shall come vnto vs For wheÌ„ ye put me in remembraunce of his coÌ„miÌ„g ye cause me to wepe and by the rehersynge of that terryble and fearefull day ye haue prouoked me to heuynes ¶ The brothers aÌ„swere MY good syster it is well done yf ye for feare of this eracte strayte Iudge do wepe For or euer this day doth aproch and come we muste appere in confessyon and great waylyng before him The acceptable and helthsome day is whilst we be iÌ„ this world of the whiche it is wrytteÌ„ Seke god whylste he may be founde call vpon hym whylste he is at hande The iudge caÌ„ not be sene in this presente lyfe and yet he is euen by vs he shal be sene in another worlde and shalbe far frome vs. Therfore good syster we muste nedes seke god withe all oure hart and mynde in this presente lyfe yf we intende here after to fynde him for yf we dylygentlye seke hym nowe abstanynge frome all euyll workes at the daye of iudgemeÌ„t he shall be fauorable and mercyfull vnto vs for he is maruaylous geÌ„tyll and full of all mercye For it is wrytten that he is swete and gentyll to euerye man and that is mercye is aboue all his workes Therfore good syster lette vs pray vnto this terrible moste iuste iudge with teares and greate lamentacyon with all deuocyon that at the day of his iudgemente he rewarde vs not after our merytes and iniquites but after his greate and abundaunt mercye and that we withe other mysdoers here not this terryble sentence Gette ye hence ye dampnable synners in to perpetuall fyre But that it wyll please hym we may w t his elected chosen out seruauÌ„tes here these most ioyfull wordes Come hyther ye moste blessed receyue the kyngdome of heuen the which hath bene prepayred for you sence the begynnyng of the worlde The brothers exhortacioÌ„ GOod syster nowe I truste I haue broughte my shyppe into the haueÌ„ made an ende of my exhortacyons and good monytyons yet that notwithstandyng I retourne once agayne intendyng to speake a fewe mo wordes w t you Ye desyred me to wrytte you a fewe good monycyoÌ„s the which thynge I haue accoÌ„plyshed done not parauenture so well as I shuld haue done but yet by goddes grace as well as I coulde I haue chosen out of holy fathers saynges for youre instructyon the beste sentences I coulde fynde y â— which I haue preseÌ„ted vnto you in this boke Take heed therfore my goo syster for ye haue nowe the good admonycyons and instructions of perpetuall lyfe ye haue now good counsell and as it were a rule to lyue well Nowe there caÌ„ no ignorauÌ„ce of syn excuse you ye know now how ye shall lyue well and vertuously ye can not saye nowe that ye dyd a mysse fell