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
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
oyle in there vessels that is they haue chastyte in theyr soules but suche as ve onely virgyns of body not of mynde be very fooles nor can not go to mete theyre spouse for they haue no oyle in theyre vessels y e is they haue not chastite in theyr soules And s Isodore sayeth She y e is a virgyn in bodie not in soule shall haue no remuncracyon ne reward And y â— lorde speakynge of these foolysh virgyns sayeth I knowe not what ye be Wherfore I exhorte you to be a virgin both in soule body y â— hereaftÌ„ ye may be set in the celestial rhaÌ„bre of your spouse christ iesê° Uirginite is not coÌ„mauÌ„ded but yet our holy fathers do couÌ„sell vs to kepe it as a thynge most excellent The gyfte of virginyte is double for it hathe no carefulnesse in this worlde and in tyme to come it shalbe excellently rewarded without doute they that continew chast and in virginite shalbe egal with goddes angelles And the prophete Izaye doth beare wytnes that virgyns aboue all other shalbe most fortunate iÌ„ the eternal beatytude be sayeth those wordes speakynge vnto the Enuques that is to those that be chaste lyue chastly for goddes sake I wyll gyue them my house a place within my walles and a better name then hath my chyldren a name that shall dure for euermore and neuer perysshe All maner of synne through penaunce deserueth pardon forgyuenesse but virgynite once peryshed and lost can in no maner of wyse be recouered for not withstandinge a man by penance doth optayne pardon therof yet he by no maner of meanes can retourne to his fyrst estate purenesse O my good syster bodely virginyte is of no valure where is no integrite of harte mynde All suche virgyns as glorifye them selfe of theyr merytes are compared to Ipocrytes the whiche requyre exteryor glorye for theyr good workes and dedes the which they shuld haue inwardly and in conscieÌ„ce And this is it that is wrytten Howe the foolyshe virgyns had no oyle in theyr vessels that is howe they kepte not inwardely in theyr conscyence the testimony of good workê but that they wolde be glorifyed heare in this worlde amonge men and not in harte with God Saynt Austen sayeth that the virginyte of the bodye helpeth not where that anger dothe rule And there is a great difference betwyxt pure virginite of the soule the which is not poluted ne defyled with contagyousnesse and that that hathe ben subiecte to many bodely pleasures Good sister I pray you harken vnto Saynt Hierom wordes sayenge That it profyteth nothynge that the bodye be chaste yf the mynde be maried Also it is as nothynge to kepe the bodye chaste yf man refrayne not his eyes from concupiscence wanton lokes Norvirgynyte profyteth nothynge yf theyr be in the mynde no charite nor no humilite Wherfore good syster I wold counsel you to take the oyle of good workes with you and that ye garnyshe your lampes with good cleane maners and that ye kyndle and lyght them with good and goostly vertues that when so euer ye shall heare that the bryde grome is commynge ye maye go and mete hym that is to saye ye maye go and mete with Chryst Iesus youre spouse and be receyued and set in his celestyall chambre ¶ Of continence the .xxij chapitur Good sister I pray you to harken with all deuocyon vnto my admonicyon The nomber of thyrte is the fyrst noÌ„bre and it sygnifyeth the coÌ„federatyon of maryage The noÌ„bre of thre score is the seconde degre of noÌ„bres it sygnifeth the coÌ„tyneÌ„ce of wydowes A hundered is the thyrd degre of nombers the which is deputed vnto virgyns for the glorye and crowne of theyre virginyte Saynt Isodore sayeth y â— ther be which in there youth lyued luxuriusly in age do inteÌ„d to lyue chastly and that wyl liue then in continence and chastite when voluptuousnesse bodely pleasure hath forsaken left them but suche men shall haue litle or no reward for they haue taken no payne to resyste temptacyoÌ„ They shal be rewarded the crowne of glorye appertayneth to them that valyaÌ„tly haue foughten and warsteled for it the fruyte of chastite is swetnesse Chastite is the sauegard of the soule and the health of the body Luxuriousnesse dothe feble a mans body and causeth man to seme olde and aged before his tyme continuall and longe chastite is reputed for virginite Therfore good syster the beutifulnesse of chastite oug ht to be loued and myche made of They that lyue continently and chastely prepare them selfe as and humble synner is more to be laudyd a great dele then the proude iust man Therfore dysprayse no womeÌ„ for many a holy womaÌ„ hath ben maryed and haue had chyldren truely yf ye blame or accuse any such ye are culpable before god For the holy prophete saynt â—n was maryed Yet neuerthelesse she prophesyed of Chryst and deserued to se hym Also Mary Magdalene was a secular woman and yet she sawe chryst after he was rysen from death to lyfe and deserued to be chrystes messenger to his apostles we shulde neuer haue them in coÌ„tempte the whiche god hath chosen to be his seruantes Wherfore I exhort you that for the loue of chryst ye do them the seruyce and pleasure ye maye or can and that ye loue them as mothers And good syster ye ought to loue them as your owne chyldreÌ„ for god hath conuerted and drawen them froÌ„ the worlde to his seruyce Yf ye then despyse them bycause they be his handmaydeÌ„s and seruantes ye do hym iniure O good syster in Chryst Iesu neuer say or thynke your selfe a drye stock or an vnfrutefull tree For yf ye loue the lorde as ye shuld do ye haue seuen goodly chyldren The fyrste is called shamefastnesse the seconde patyence the thyrde sobernesse the fourth teÌ„peraunce the fyfte is charyte the syxte humilyte the seuenth chastite Behold nowe good syster how that by the great grace of GOD without any grefe or corporall corruptyon ye haue brought forthe to GOddes honour seuen fayre chyldren And so ye haue fulfylled that is wrytteÌ„ The barreÌ„ hath brought forthe seuen chyldren Therfore good syster ye muste nouryshe repast confort and chasten these your goodly chyldren ye muste nouryshe them with good maners with deuoute contemplacyon with the mylke of eternall swetenesse ye must repast them with the loue of heueÌ„ly pasture ye muste conforte them with the breade of the worde of God Ye must chasten them with the roddes of the feare of god and commaunde them to flye and auoyd all pryde and lyghtnesse that they neuer transgresse his commaundementes and that they neuer go ne departe from you Nowe ye se then howe that virgyns fynd out and optayne the moost excellentes and moost souerauÌ„ce place of the kyngdome of heuen not without a great cause for they haue dispised this present worlde And therfore they are
feble and frayle he resteth in his beddes of downe all mortall Good syster in chryst I do shew you these thynges to thentent ye may knowe how vayne these worldly thinges be The felicite of this worlde is very short the glorye of this worlde is small this temporal powre is exceding frayle and bryttell Wherfore loke ye despyse all worldly abouÌ„ daunce and that wyllyngly ye forsake these earthly thinges to come to eternall Refuse that is traÌ„sitory to come to euerlastyng Gyue away these tryflynge and worldly thynges that god maye gyue you eternall exchew and flye the worlde and the coÌ„pany of man y â— ye maye come to that goodly and celestiall company of angelles to the whiche company I desyre he wyll brynge you that bought you w t his precious bloode Amen Of the haâ—yte coÌ„uenieÌ„t garmentes cap. ix THe lorde sayeth They that are delicately and softly besene are in greate mens houses A mans garment is called softe delicate bycause it mollefyeth corrupte the mynde great mens houses delyte in such wanton delicate vesture but the churche of god deliteth taketh pleasure in humble and sharp arraye In the vesture of chryst seruantes of his hand maydeÌ„s shuld not be nor yet a peare newfangelnesse no vanite no superfluite nor no sygne of pryde or of vayne glorye Wherupon S. Hierome sayeth that the tender and softe vesture doth not ornate nor set forth goddes seruaÌ„tes but the clerenesse of thought Therfore my welbeloued syster let vs decke vs with spirituall ornamentes that is with charite humilite gentylnes obedience and pacieÌ„ce these be the very ornamentes with the whiche we may please oure celestial spouse chryst Iesus for oure inuisible spouse requireth no erteryoure beutie but the interior inward beutie as Dauid the Prophet sayeth All the glorye of the kinges doughter that is of god is inwardly and all such glorye is in a good in a humble and in a pure conscyeÌ„ce and in such thynges they that be good do onely glorye but these idiotes do euer more glorye iÌ„ these exterior thinges Therfore let good maners be your ryches let good liuyng be your beutye for I wolde my good syster that that thynge myght be sayde by you that is red in the canticles My swete harte ye are all goodly nor there is not a spot in you And againe it is wryten come from the mouÌ„tayne of Libano for ye shall be crowned Truly that soule may well be called fortunate that seruyth god vndefyledly ye shalbe very fortunate yf ye maye serue god youre spouse without any spot of syn in deuer not youre self to plese god with your fayre face but with your harte youre vesture shal neyther be to precyous nor yet to vyle but moderate and coÌ„petent And so sayeth saynt Austen of hym selfe I confesse sayeth he that I am a shamed of my goodly araye And agayne he sayeth that such goodly araye besemeth not his profession it pertayneth not to these membres it besemeth not these graye eares Be therfore good virgyn well and honestly besene not to apeare to be bewtifull but only for bodely health least that when ye are trymblye besene ye fall to synne for the more that the body is wantonly set forth invayneglorye so moch the more the soule is inwardly bespotted and defyled Therfore good syster shewe your professioÌ„ to your pace and in your habyte that in youre pace be simplicite and honeste in youre mouynge purenesse in your gesture grauite and in youre maner of goynge honeste and that therein appeare no dishoneste no waÌ„tonnesse no pryde no sluggesneshe nor no lyghtnesse for why the wyll and mynde of a man dothe appeare and is knowen by the gesture of the bodye the gesture of the body is the declaration of the mynde by a mans gesture his corage is soone perceiued Therfore good syster let your maner of goyng and pace haue no symilitude of lyghtnes in it Let not your pace ofteÌ„de mans syght Let it not cause men to gase apon you or be any occasyon why men shuld slauÌ„der and speake euyll by you Good syster clense youre conscience so from all malyce and iniquite that chryst Iesus your spouse may say thus vnto you O ye are fayre ye are fayre your eyes are as goodly as the doues ye are fayre by perfectioÌ„ of harte cleÌ„lynesse of mind ye are fayre for your intencyon is good and full of all simplicite for all that ye haue done ye haue not done it all to please man withall but onely for the pleasure of god Loke your eyes be lyke vnto the doues eyes for so shall ye kepe them vndefiled from al malyce suâ—lacion and fiction I wryte vnto you these thinges good syster because ye shulde rather reioyce inwardly of your excellent good vertues then outwardly of your freshe and gay clothyng Wherupon saynt Gregory sayeth that nomaÌ„ desyreth ryche goodly apparell but onely for vayne glorye that is bycause that meÌ„ shulde extoll and laude hym and thynke theÌ„ more honorable then all other There is no man that desyreth to be wel decked but there onely where he may be sene and so it is manifest that he desyreth it only forvaine glorie O good virgyn by the desyre of such ryche and worldly apparel men knowe we do loue this worlde for he y e loueth not the world careth litle or nothiÌ„g for suche vanites When man reioyseth in such goodly ryche habyte then his harte is far froÌ„ the loue of god his maker how moche the more we delyte in the fashonyng and trymmynge of our bodyes so moche the more farther of be we from the loue of god How moch y â— more we take our pleasure in these earthly transitory thinges so moche the lesse we desyre celestial and heueÌ„ly thinges Truely that woman that delyteth and loueth precyous aray can not be but defyled with syn the spouse of chryst louynge suche clenly and goodly apparell can not be without syn The handmayde of GOd that hath earnestly lefte the worlde desyreth no such apparel huÌ„ble and symple vesture is a token of the contempte of the worlde Therfore good syster I praye you that good maners maye be your habyte and be no nother inwardes then ye be outwardê Loke ye be in very dede the selfe ye wold be estemed and reputed to be And as ye be to maÌ„s sight so be in al your operatioÌ„s workê as ye are in countenaunce so loke ye be in very dede Of coÌ„punction the x. cha THe coÌ„puÌ„ction of the harte is y e humiâ—ite of the mynd the whiche procedeth of the remembrauÌ„ce of syn and of the feare of Goddes iudgement this coÌ„punction is a perfyte thyn g by the whiche all carnall delectacyon is auoyded and the mynde intention study of man fixed in the meditacyon and contemplacyon of god We rede of two maner of coÌ„puÌ„ctioÌ„s the tone is wheÌ„ the soule of goddes seruant is moued and therwith reduceth
are many that herken dilygently to theyr wordes y â— chasteÌ„ and correcteth theÌ„ But neuerthelesse they returne not to penauÌ„ce Euery maÌ„ doth here of the ioyes of heuen and it pleaseth them but let theym also here of the paynes of hel to fere theym that yf they returne not to God for loue at leste way that they returne vnto hym for fere These ar y â— wordes of saint I sydore they that are good meÌ„ receyue correctyon and repreheÌ„cyon very gentely Good syster dyscyplyne is the thynge that a mendyth all fautes the whiche oughte not to be abiected And therfore we be bouÌ„de to loue our prelates and other oure superyours and to accept there wordes geÌ„tylly for be theyr correccyon and castygacyon they take awaye oure wyll and cupidyte frome vs and of these prelates it is wrytteÌ„ in the Cantycles The kepers of y â— cyty haue founde me they haue beateÌ„ me and wouÌ„ded me and they haue taken away my cloke be the kepers of the walles and watchemen we vnderstaÌ„de y â— prelates and suche as kepe and defende the state of oure holy mother y â— churche the whiche also do fynde oute the deuout soule and be there preachynge stryke wouÌ„de her wyth y e loue of Chrystes charytie neyther doth this suffice theÌ„ but they also take away her cloke from her that is al teÌ„poral substauÌ„ce erthlye delectatio that so they may send her free froÌ„ worldlie ryches synne to the kyngdome of Heuen Wherefore deare syster iÌ„ cryst it is verie fit y t we loue our prelates so y t we may receyue froÌ„ theÌ„ y e dycypline of our saluacioÌ„ accordyng to the couÌ„sel of Kyng Dauid saying AppreheÌ„d discipline leste suÌ„time y e Lord be wrath y â— perishe out of y e iust waye It is expedient y â— we embrace dyscipline Yf he that receyue it not shal perishe out of y e ryght way doubtelesse he shalbe coÌ„fyrmed in y e iust waye y t receuyeth discypline Nowe therfore venerable sister I monyshe you y t you wittyngly accept dyscipline that you may bee freed froÌ„ y â— anger of God almigÌ„tye coÌ„firmed in the iust waye Gyue him many thankes y t shal chastyse you If your Abbesse or Prioresse shall repreheÌ„de you for your good be not greued wheÌ„ they shal shewe you the way of saluatioÌ„ listeÌ„ wittyngly vnto theyr doctrine when anye one seketh to aduaunce you iÌ„ y e spiritual course whyche you haue vndertakeÌ„ be not rebellyous towardes him Loue them y t shal reprehende you for your offeÌ„ces reuyle not them y t rebuke you neyther render euyl for good ne aunswere churlishlye to good instructioÌ„s render not vnto them crosse wordes for their courteous admonicioÌ„s And why so For he that lerneth dyscypline loueth wisdome therefore yf you will loue discipline you wyl become wise prudent if you wil pacieÌ„tly endure chyding you wyl become patiente if you endure correctioÌ„ humbly Honest vyrgyn for this cause we are chastysed of oure Lorde of our superiours in thys lyfe that with y â— world we be not damned It is far better for vs to be correÌ„ted in this lyfe by oure superiours for our neglygences then to be damned iÌ„n y t lyfe to come It is better for vs to be chastysed now for our transgrecioÌ„s faultes theÌ„ to be punyshyd in the next world It is better for you to be scourged by y e hande of youre Abbesse then to endure eternal sorrow anguysh It is better for you to be chastysed by y e hande of your Abbesse theÌ„ to susteyne those tormentes that are endeles those tormentes y â— shal neuer cease those torments iÌ„ternal whych shal last for euer It is better for you to be teÌ„poral lye scourged wyth twigges by y e hand of your Abbesse or Priores theÌ„ to be eternally scortched in those hellish flames FroÌ„ which he vouchsafe to delyuer you who wyth hys precyous bloud hath redemed you Amen Of Obedyence Chap. xix My deare syster hear y e wordes of y â— Apostle S. Poule Let euerie soule be subiect to y e hygher powers for there is no power but of God Those y t are of God are ordayned To resyst y e power of god is to resist y e ordynaunce of God we shulde dyspyse no maÌ„nes power whether he be of y e church or of y e worlde for they be ordeyned of God Therfore when so euer be inobedyence we resyste agaynste oure prelates we do iniurye vnto almyghtye god and when that be pryde or be inobedyence we be rebellyous and sturbburne agaynste oure superiours we do agaynste goddes commaundemente and as inobedyente personnes we dyspyse god saynge They y t here you here me that is to saye they that obeye you obey me and they that dyspyse you dyspyse me Good syster in God they that dyspyse theyr pÌ„lates dispise god they y â— honour theyr pÌ„latê honoure god they y â— be obedieÌ„t to theyr prelates are obedyente to god The Prophet Samuell dothe greately prayse obedyence saynge that obedience is moche greater and moche more acceptable to god then is sacryfyce And to obey is moche more acceptable theÌ„ to offer vp y â— fatte of shepe for why to repugue not to wyll obey nor accorde to our superyoures is reputed as Idolatry Mary through pride and inobedyence murmured agaynst her brother Moses and by and by she was smitten with the lepre This Mary that rebelled agaynste Moses that is againste her prelate dothe sygnyfye the soule of euery man y â— by iobedyence and pryde dothe murmour agaynste his prelate to y â— which he wyll not obey nor receyue his good and holsome preceptes of saluation and therfore it is smytten with the lepre that is with stinkynge syn And in lyke maner Chora Dathan and Abyron the which by pride and inobedience withstode Moses and Aron were through the represumptyon punyshed as it is wrytten by Dauid The erth dyd open and swalowed in Dathan and closed it selfe vpoÌ„ the congregacyoÌ„ of Abyron and y â— fyre burned theyre churche and them And when kynge Ozyas be pryde and inobedyence toke vpoÌ„ hi to sence agaynst goddes lawe intendyng to do sacrifyce the Lorde smyt hym with the lepre in the forhede to lerne hym that he sholde haue bene a shamed of his folyshe enterpryse And kynge Sall throughe his inobedyence lost his kyngdom and was takeÌ„ by his enemyes And the whale swalowed in the ê“phet Ionas y e which flede his wayes be inobedyeÌ„ce and kepe hym in the bottome of the See thre dayes Therfore we muste take good hede we rebell not agaynst our prelettes and oure superyoures leste the Lorde vysyte vs and sharpely punyshe vs be theym for they are in his stede place Good syster the lorde hath apoiÌ„ted ordeyned the prelettes of the church with other rulers for our soule helth to ê“uide for vs to giue hi acouÌ„pt of our
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
purged froÌ„ all synne that youre thought be net and cleane puryfy youre body froÌ„ al iÌ„iquyte your hart froÌ„ al maner of spottê of syn the bodye can not be defyled but that the soule must be fyrst bespotted yf the soule stomble by and by the body is prest and redy to folowe the soule gothe before the flesshe and in all iniquite synne the soule is the fyrste that synneth the body can do nothynge but as the soule wyll Therfore kepe your soule from al iniquite and your flesshe shal neuer synne The systers demaunde I Pray you good brother tell me whether the soule of a siÌ„ner bespotted with synne be stynkynge and blacke and the soule of a good iust man fayre and full of all beauty The brothers answere WElbeloued syster in god there are thre thiÌ„ges blacker and worse then anye other that is the soule of a continuall synner The yll angelles which shall receyue it when it deperteth the worlde and hel into the whiche it shalbe cast for euermore There is nothynge worse nor nothynge more blacker in this worlde then are those thre thynges Also there are thre other thynges which are the best of all other that is the soule of a iust man contynuyng in good workes The holy angelles the which shal receyue it at the day of his departynge and heuen where it shall rest perpetually There are no better thynges in the hole worlde then these thre thinges are the holy angels receyue y â— iust soule present it before god sayenge Behold good lorde y â— thyng that ye haue chosen and takeÌ„ it shall coÌ„tynue dwell ê‘petually in your eternal palace Good syster yf ye pourg your soule of al iniquite and yf ye continew in Goddes seruyce as ye haue promised w tout dout ye shall reioye with hym in his celestyall chaÌ„bre of heueÌ„ so be it ¶ Of confessioÌ„ of synnes and penaunce the .xxvij. chap. THen a man begynneth to be iust when he accuseth hym self of his synnes here of speaketh the wyse tha sayng A iust maÌ„ fyrst of all accuseth hym selfe there is nothing worse for amaÌ„ theÌ„ to knowledge his fautes not to be sory for theÌ„ A synner shulde bewayle his misdedes two maner of wayes Fyrst because y t through neglygence he hathe not done soo well as he shuld haue done and agayne bycause y t through boldnesse he hath coÌ„mitted done y â— euyll the which he shuld not haue done He that bemourneth bewayleth his synnes takynge good hede he faule to no moo doth coÌ„dyng and very good penauÌ„ce but he y â— lameÌ„teth his misdedes begynneth to fall to theÌ„ agayne is lykened to hym that wessheth a raw bryke y â— is he laboureth in vayne For y e more he wessheth y e more fylthynes commeth therof but he y â— doth penauÌ„ce wheÌ„ he might sin in time of his lyfe correcteth his liuiÌ„g w tdrawiÌ„g him selfe froÌ„ syn shal haue euerlasting rest But he y â— leueth euyl begynneth to do penauÌ„ce wheÌ„ death calleth him theÌ„ as it is vncertayne whether he shalbe daÌ„ned so it is vncertaine whether he shall be saued And therfore he y â— wyll be sure at his last ende to haue remissyoÌ„ pardone of his synnes must do penauÌ„ce whylest he is iÌ„ good helth prosperite in helth must lameÌ„â— bewayle his mysdedes coÌ„sideriÌ„g y â— the mercy of God is secret so far froÌ„ maÌ„s knowleg yt shall be is very necessary y â— we coÌ„tinually bewayle our synnes HarkeÌ„ good syster vnto S Isodores wordes A man that doth penaunce shuld not nor it is not necessary he shulde haue sure knowledge that his synnes be forgyuen hym wherfore For such sure knowlege doth ingendre neglygence the whiche negligeÌ„ce ofteÌ„times maketh many a one to take no hede and so leadeth theÌ„ agayne to there fyrste nautye maner of liuyng Therfore my wel beloued sister accept take this my couÌ„sell whylest ye maye loke ye amende correcte your liuing whylest y â— god doth giue you leue opeÌ„ your sin lameÌ„t your sinnes do penaunce coÌ„fesse your synnes whylest ye lyue lameÌ„t your misliuyng and let them that be called to dye by your amendemeÌ„t Amende your misdedê whilest ye may reuoke and w t drawe your selfe froÌ„ syn call vpon god whylest ye maye and whylest ye lyue seke for remission of youre synnes do penaunce or euer death do come Do penaunce or euer the pytte of hell do swallowe you lament your disordonate liuing or euer that hell do take you Bewayle and morne your synnes or euer ye be drownde in the depe pyt of hell for there is no pardon to be gotten there is neyther ioye nor yet pleasure nor no lycence or space to do penaunce nor no tyme to amende nor no place of coÌ„fessyoÌ„ why so Bycause that in hell is no redemptyon In this world not w tstandyng ye be neuer so great a synÌ„er yet through penauÌ„ce ye may optayne remissyon and pardon Nor there is no syn so greuous but by doing of penaunce a man may optayne and get forgyuenesse pardoÌ„ therof DisperacyoÌ„ increaseth a dym darkenesse do inwrap me O good lord ayde me and helpe me or euer I come to payne or euer the fyer of hell deuoure me or euer I be tormeÌ„ted in hell O my lorde god what shal I do at the day of thy terryble iudgement Alas what shal I answere at the examinacyoÌ„ of thy iudgement Alas what shall I wretched synner saye when I shalbe presented before the Iudicyall seate of chryst Iesus Cursed be the day that I sinde and misdyd and falsely transgrest the commaundement of god Wolde to god the son had not shyned nor rysen vpon me O wretched day O ab hominable day o a day vnworthy to be named that fyrste brought me into this worlde that opened my mothers wome for me to come out at It had beÌ„ better I had neuer beÌ„ borne theÌ„ to be ê‘petually daÌ„pned It had ben better I had neuer beÌ„ borne theÌ„ to be borne to suffre the eternall paynes of hell It had ben better I had neuer beÌ„ theÌ„ to suffer ê‘petual torment payne O heuen earth lament me O all ye creatures of god lament me O all ye creatures that haue any felyng of lyfe bewayle me shede your teares vpon me For I haue synned greuously vnhappely miserably my synnes are innumerable I haue oftentymes promised to lyue wel and to amende but I kepte not my promis I retourne euermore to syn agayne and haue increaced and renued them nor I neuer chauÌ„ged my vnthryftye maners nor I neuer ceast froÌ„ doing euyl O ye holy fathers pray for me O ye holy sayntes pray for me O all ye y t are good men praye vnto the lorde to haue mercy vpon me And that it wyll please his grace to deface my fautes to wype out all myne iniquite O my wretched soule who shall haue mercy vpon the. Who
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
in all vertue Ye good brother and I pray you shewe me harken then vnto me If ye wyl increase your vertues loke ye disclose theÌ„ not but hyde theÌ„ for feare of elatyon hyde youre good workes for feare of arrogaÌ„ce euermore flye to be sene or estemed such as in very dede ye be hyde your vertue opeÌ„ your mysfautes and y â— vices of your hart mynd And if ye euer dyd well or sayde well neuer shew it in the preseÌ„ce of other open incoÌ„tynently your euyll thoughtes for synne detectyd with humilite displeasauÌ„ce is lyghtly pardoned forgyueÌ„ synne doth encrease by keping iÌ„ hydiÌ„g therof for yf it be cloked of a lytle it waxeth great if it be manifestid shewed out it decreaseth and agayne if it be kept in it increasethe whenne vertue is cloked in then it augmenteth and increasethe yf it come abrode be knowen it vanisheth awaye decreaseth Vertue throughe vain glory coÌ„meth to naughtes but yf it be hyddeÌ„ w t humilite kepte in it augmenteth meruelously Wherfore good syster as cryue your counsell all youre actes to god and iÌ„ al your operatioÌ„s workes cal vpoÌ„ god for help ascryue al thing to y â— gift grace of god nor appropriate nothing to your owne merites presume nothynge vpon youre vertue HarkeÌ„ good syster vnto the wordes of y â— apostle he that glorifyeth shuld glorify in god Therfore let all your glorify cacyon laude be in youre spouse Chryste Iesu Of humilyte the .xxxix. cha ODrare syster harkeÌ„ vnto youre spouse Chryste Iesus the whiche sayth in his gospel Lerne of me for I am meke huÌ„ble of hart good syster humilyate yourself vnder the myghty hand of god y â— iÌ„ time of tribulacyoÌ„ he may ex alte you helpe you y â— coÌ„scyeÌ„ce of a virgiÌ„ shuld euermore be huÌ„ble heuy y t be humilite it may be pÌ„serued froÌ„pride by heuines froÌ„ all lasciuyusnes wantonnes humylyte is the most souerayne vertue a vyrgyn caÌ„ haue pryde is a very euyl vyce and a myscheuous a vyrgyn that is huÌ„ble not w tstaÌ„dyng she be but euyll decked before god is glorious in vertue but the proude stately virgyn not w tstanding in the syght of maÌ„ she be good well besene yet in goddê syght she is but vyle reproued why so For the soule of the iust maÌ„ is goddes seate and he sayth vpon whome shuld I rest but on ly vpon him that is huÌ„ble quyet feryng my wordes Good syster be haÌ„ble grouÌ„d your selfe vpon humylyte be the lest of al other neuer preferre youre selfe aboue other repute not your selfe to be superyour to other but thike all other to be aboue you for y â— more higher ye be so moch the more ye ought to humilitate your selfe in all thynge ye shall come to the glory yf ye kepe humylyte and the more huÌ„ble and meke that ye shewe your selfe y â— more hygher shalbe your glory come downe that ye maye ascéde hymylyate youre selfe that ye maye be exalted Exalte not your selfe lest ye be humilyated deposed For it is wrytteÌ„ who so humilyateth mekethe hym selfe shalbe eleuated exalted and he that exalteth hym selfe shalbe humylyated broughte lowe the hygher a man doth fal the more greuous is his fal humilytye knoweth not what fallyng meaneth humilyte is subiecte to no ruyne O good virgi remeÌ„bre y t god came very mekely iÌ„ to this worlde that he humylyated hiÌ„ selfe in forme of a seruauÌ„t was obedieÌ„t to his father vnto dâ—th Good sister walke folowe his example fotesteppê be vyle dispised abiecte displesauÌ„t in your owne sight for he y t iudgeth hym selfe here to be vyle in the sight of god he shalbe hyghly estemed he that hateth hym selfe in dyspleasure shal please almyghty god hyghly O drare syster be humble lowe in your owne conceite and presence that ye maye be made great hyghe in the presence of god almighty how moch y e lesse ye esteme your selfe so moch the more shal god esteme you If ye haue profouÌ„de perfyte humilytye ye shall beyng assocyated with the wyse vyrgyns reioyce in the eternall blys of heuen Of pacyence the .xl. cha THe lorde sayth blessyd be they that lyue peacibly for they shall be named the chyldren of god Then good sister yf they y e lyue in rest peace be blessid and called the chyldreÌ„ of god pacyence is very necessary for you pacyeÌ„ce is a ê‘fyte thiÌ„ge of it selfe a pacieÌ„t virgyn is rekened to be wyse she that is impacieÌ„t testy is counted a foole ye may yf ye so wyl be marterde w tout any sworde that is yf ye kepe true pacyeÌ„ce A pacyent person shall come to the companye of angelles but the enuyous and the impacyent shall be partycypant part taker with the deuel the peacyble man auoydeth all dyscorde and the impacieÌ„t styreth vp stryfe debate a meke vyrgyn is conteÌ„t to take to suffre iniury a pacyent mayde prepareth her harte as a place for god to dwell in Why so for Christ Iesusis the very peace and is wonte to rest in peace the doughter of peace shuld loue peace O good vyrgi ye shulde rather prepare youre selfe to take and to suffre iniury theÌ„ to do any lerne rather to suffre harme theÌ„ to do harme Be pacyeÌ„t modestyous amiable loue peace be at peace with euery maÌ„ loue euery body in charyte mekenes stryue to loue all other better then they loue you But yet be not to lyght in loue breake no frenshyp be alwayes pacyent in mynde be geÌ„tyll and affable in your wordes and coÌ„municacion shewe your selfe mery spryted fle all occasioÌ„ of debate despyse stryfe lyue in peace and rest And good syster yf it be possible be at one w t al the world ouercome al slauÌ„derous iniurys w t patience with the buckler of patience breake y â— dartes of all iniury Holde out the shylde of good conscyence agaynst the sharpe and litigius tongue for as s Paule sayeth The wytnesse of good coÌ„scyence shalbe sufficient for you Ye are well armed w t vertue yf ye hurt not hym y t burieth you ye are worthie of great glorye if ye forgyue hym let hym go whome ye may displese The pece of god which passeth al vnderstaÌ„dyng defeÌ„de your harte soule froÌ„ all parel dauÌ„ger ¶ Of concorde the xli ca. THere are syxe thynges sayeth the lord that my soule hateth and the seuenth is that I detest and abhorre that is a maÌ„ y t soweth dyscorde among his brethren he is acursed that soweth dyscorde among goddes seruantes he dothe greatly agaynst god y t breaketh peace and coÌ„corde And he that causeth dyscorde amonge goddes seruantes dothe chryste great iniury why so For chryst is our peace y â— which hath made of two thynges one y