swinke and sweate both day and night But alas for sorowe for the goods euerlasting and for the rewarde that may not be esteemed by mans haâ—â—e and for the high honour glory that neuer shall haue ende men be slowe to take any maner of payne and labour Be thou therefore ashamed thou slowe seruaunt of God that they be founde more ready to workes of death then thou art to works of life and that they ioy more in vanitie then thou in truth and yet they be ofte deceyued of that that they haue most trust in but my promise deceueth no man nor leaueth no man that trusteth in me without some comfort That I haue promised I will performe that I haue sayd I will fulfill to euery person so that they abide faythfully in my loue dread vnto the ende for I am the rewarder of all good men and a strong prouer of all deuout soules VVrite my wordes therefore in thy hart diligeÌ„tly and ofte thinke thou vpoÌ„ them and they shall be in time of temptatioÌ„ much necessarie vnto thee That thou vnderstandest not when thou readest it thou shalt vnderstande in the time of my visitation I am wont to visite my seruauntes two maner of wayes that is to say with temptation and with consolation and two lessons dayly I reade vnto them one wherby I rebuke their vices another whereby I stirre theÌ„ to encrease in vertues and he that knoweth my wordes and despiseth theÌ„ hath that that shall iudge him in the last day A prayer to obteyne the grace of deuotion The .4 Chapter Lord Iesu thou art all my riches and all that I haue I haue it of thee But what am I Lorde that I dare thus speake to thee I am thy poorest seruaunt a worme most abiect more poore and more dispisable than I can or bare say Beholde Lorde that I am nought that I haue nought and of my selfe I am nought worth thou art only good righteous and holy thou orderest all things thou giuest all things thou fulfillest all things with thy goodnes leauing only the wretched sinner barrain and voyde of heaueÌ„ly comfort Remember thy mercies and fill my harte with thy manifolde graces for thou wilte not that thy works in me be made in vaine How may I beare the miseries of this lyfe vnlesse thy grace and mercy doe coÌ„fort me therin Turne not thy face from me defer not thy visiting of me ne with drawe not thy comforts from me lest happily my soule be made as dry earth without the water of grace and as it were a thing vnprofitable to thee Teache me Lorde to fulfill thy will and to liue meekly and worthily before thee for thou art all my wisedome and running and thou art he that knowest me as I am and that knewest me before the world was made and before that I was borne or brought into this lyfe Hovve vve ought to be conuersant before God in truth and meekenes The 5. Chapter MY sonne sayth our lord Iesu walke before me in truth and meekenes and seeke me alwayes in simplenes and playnnes of hart He that walketh in truth shall be defended from all perils and daungers and truth shall deliuer him froÌ„ all deceyuers and from all euil sayings of wicked people If truth deliuer thee thou art very free and thou shalt litle care for the vayne sayinges of the people Lord it is true all that thou sayest be it done to me after thy saying I beseeche thee that thy truth may teache me and kepe me and finally leade me to a blessed ending and that it may deliuer me from all euil affections and from all inordinate loue that I may walke with thee in freedome of spirite and libertie of harte Then truth sayth agayne I shall teache thee what is acceptable and liking to me Thinke on thy sinnes paste with great displeasure and sorowe of harte neuer thinke thy selfe worthy to be called holy or vertuous for any good deedes that thou hast done but thinke howe great a sinner thou art beâ—apped and bounde with great and manifolde sinnes and passions and that of thy selfe thou drawest to nought soone fallest soone art ouercome soone troubled and soone art thou broken with labour and payne and thou hast nothing whereof thou mayst righteously glorifie thy selfe but many things thou hast wherfore thou oughtest to despise thy selfe for thou art more vnstable and more weake to ghostly works then thou knowest or mayst thinke Let nothing therfore seeme great to thee nothing precious nothing worthy any reputation nor woorthy to be praysed in thy sight but that is euerlasting Let the euerlastinge truth be most liking moste pleasaunt to thee aboue all other thinges and that thine owne sinne and vilenes be moste misliking and moste displeasaunt to thee Dreade nothing so much nor reproue nothing so much neyther let any thing be to thee so much hated nor flee nothing so muche as thy sinnes and wickednes for they should more displease thee then should the losse of all worldly thinges Some there be that walke not purelye before me for they through pride and curiositie of theÌ„ selues desire to searche and know high thinges of my godhead forgetting them selues the health of their owne soules such persons fall oft times into great leÌ„ptations and greeuous sinnes by their pride and curiositie for the which I am turned against them leaue them to theÌ„ selues without helpe or counsaile of me Dreade therfore the iudgemetes of God the wrath of him that is almightie and discusse not nor searche his secretes but searche well thine owne iniquities How ofte how greeuouslie thou haste offended him howe many good deedes thou haste negligeÌ„tlie omitted lefte vndone whiche thou mightest well haue doone Some persons beare their deuotion in bookes some in images some in outward tokens and figures some haue me in their mouth but litle in their heart but some there be that haue their reason cleerely illumined with the light of true vnderstandinge whereby their affectioÌ„ is so purged and purified from loue of earthly thinges that they maye alwaye couete desire heauenlie thinges in so much as it is greeuous to theÌ„ for to heare of earthly likinges and it is to them also a right great payne to serue the necessities of the body and they thinke all the time as lost wherein they go about it Suche persons feele and knowe well what the spirite of truth speaketh in their soules for it teacheth them to despise earthlie thinges and to loue heauenlie thinges to forsake the worlde that is transitorie and to desire both daye and night to come thither where is ioy euerlastinge to the which bringe vs our Lorde Iesus Amen Of the meruaillous effect of the loue of God The .6 Chapter BLessed be thou heauenlie father the father of my Lorde Iesus Christe for thou haste vouchesafed to remember me thy poorest seruant and somtime doest comfort me with thy gracious presence that am
not that our deedes be so euill so vnclene as they be The people corrupted them selfe with fleshly vncleÌ„nes and therefore folowed the greate floode and veryly when our inward affection is corrupted it is necessarie that our dedes folowinge thervpon be also corrupted for of a cleane heart springeth the fruite of good life It is ofte times asked what deedes such a maÌ„ hath done but of what zeale of what intent he did them is litle regarded whether a man be riche strong fayre able a good writer a good singer or a good labourer is ofte enquired but howe poore he is in spirite howe pacient and meeke howe deuout and howe inwardlie turned to God is litle regarded Nature holdeth the outwarde deede but grace turneth her to the inwarde intent of the deede The first is ofte deceyued but the seconde putteth her trust wholly in God and is not deceyued Hovve vve should forsake our selfe and thruste dovvne all couetise out of our heartes The .37 Chapter My sonne sayth our Lorde thou shalt not haue perfect libertie of minde vnlesse thou wholly forsake thy selfe All proprietaries and al louers of them selues al couetous persons curious vaine glorious and all runners about and also such as seeke thinges softe delectable in this worlde and not of Iesus Christe ofte fayninge and greedilye seekinge thinges that shal not longe endure be as men fettred and bounde with chaines and haue no perfect libertie nor freedome of spirit for all thinges shall perish that be not wrought of God Holde well in thy minde this short word Forsake all thinges and thou shalt finde all thinges forsake couetise and thou shalt finde great rest Print wel in thy minde that I haue sayde for wheÌ„ thou haste fulfilled it thou shalte well knowe that it is true Lorde this lesson is not one dayes worke nor a playe for children for in it is conteyned the full perfectioÌ„ of all religion Also my sonne thou oughtest not to be turned from god nor to be anye thinge discouraged from his seruice when thou hearest the straite lyfe of perfect men but rather thou oughtest to be prouoked thereby to higher perfection and at least to desire in harte that thou mightest come therto But woulde to God thou were firste come to this point that thou were not a louer of thy selfe but that thou wouldest keepe my commaundementes and the commaundementes of him that I haue appoynted to be thy father spirituall for then thou shouldest please me greatlye and then all thy lyfe shoulde passe forth in ioye and peace Thou haste yet manye thinges to forsake whiche vnlesse thou can whollye forsake thou shalt not get that thou desirest And therefore I counsayle thee to buye of me bright shininge gold that is to saye heauenlye wisedome that despiseth all earthlye thinges and cast fro thee all worldlye wisdome and all mans comfort and all thine owne affections and that thou chose to haue vile thinges and abiect rather theÌ„ precious and high in the sight of the worlde But thee true heauenly wisedome seemeth to manye to be vile and litle and well nigh forgotten Many can saye with their mouth that it is good not to desire to be magnifyed in the worlde but their lyfe foloweth not their saying And therefore they desire it priuily in their heart but yet that is the precious margaret and the high vertue that is hid fro much people for their presumption get it who so may Of the vnstablenes of mans harte and that our finall intent in all thinges shoulde be to God The .38 Chapter My sonne looke thou beleeue not thine owne affection for it chaungeth ofte from one to an other As longe as thou liuest thou shalt be glad to chaunge habilitie whether thou wilt or not as nowe glad nowe sorowfull nowe pleased nowe displeased nowe deuout nowe vndeuout nowe lustie nowe slouthfull nowe heauie nowe lightsome But a wise man that is well taught in ghostlie trauayle standeth stable in all such thinges and forceth litle what he feeleth nor on what side the winde of vnstablenes bloweth but all the intent and studie of his minde is howe he may moste profite in vertue finallie come to the most fruitfull most blessed ende By such a wholle intent fullie directed to God may a man abide stedfast stable in him selfe among many aduersities and the more pure and the more cleane that his intent is the more stable shall he be in euery storme But alas for sorowe the eye of mans soule is anone darkened for it beholdeth lightlie delectable thinges that come of the worlde and of the fleshe in so muche that there is seldome founde any person that is free cleare from the venemous desire of hearinge of some tales or of some other fantasies and that by their owne seekinge In suche maner â—ame the Iewes into Bethany to Martha and to Marie Magdalen not for the loue of our Lord Iesus but for to see Lazarus whom he had raysed from death to life VVherefore the eye of the soule is to be kept full bright that it be alwaye pure and cleane and that it be aboue all passing thinges wholly directed to god the which graunt vs to c. Amen Hovve our Lorde God sauoureth to his louer svveetly aboue all things and in all things The 39. Chapter OVr Lorde God is to me all in all and sith he is so what would I more haue or what can I more desire O this is a sauoury worde a sweete to saye that our Lorde is to me all in all But that is to him that loueth the worde and not the worlde To him that vnderstandeth this worde is sayd inough but yet to repeate it ofte is likinge to him that loueth I maye therfore more plainely speake of this matter and saye Lorde when thou art present to me all thinge is pleasaunt and likinge but when thou art absent all thinges are greeuous and greatly mislikinge VVhen thou commest thou makest myne harte restfull and bringest into it a newe ioye thou makest thy louer to feele and vnderstande the truth and to haue a true iudgement in all thinges in all thinges to laude and prayse thee O Lorde without thee nothinge may belonge likinge nor pleasaunt for if any thinge shoulde be lykinge and sauourye it muste be through helpe of thy grace and be tempered with the spicerie of thy wisedome To him to whom thou sauourest well what shall not sauour well And to him that thou sauourest not well vnto what may be ioyfull or likinge But worldlie wise men and they that sauour fleshlye delightes fayle of this wisedome For in worldlie wisedome is founde great vanitie and in fleshlie pleasures is euerlastinge death and therefore they that folow thee Lord by despising of the world and by perfect mortifieng of their fleshly lustes be knowen to be verie wise for they be led from vanitie to trueth and from fleshelie likinge to spirituall cleannes To suche persons God sauoureth wonderous sweete
perpetuall prisoners in hell There is no order so holy ne no place so secrete that is fully without temptatiō and there is no man that is fully free from it here in this life for in our corrupt body we beare the matter whereby we be tempted that is our inordinate concupiscence wherein we were borne As one temptation goeth another commeth and so we shall alway haue somewhat to suffer and the cause is for we haue lost our innocencie Many folke seeke to flee temptation and they fall the more greeuouslie into it For by onely fleeing we may not haue victory but by meekenes patience we be made stronger then al our enemies He that only flieth the outward occasiòns and cutteth not away the inordinate desires hid inwardly in the heart shal litle profite and temptations shal lightly come to him againe and greeue him more then they did fyrste by litle and litle with patience and sufferaunce with the helpe of God thou shal sooner ouercome temptations then with thine owne strength and importunitie In thy temptation it is good that thou ofte aske counsayle that thou be not rigorous to no person that is tempted but be glad to comfort him as thou wouldest be comforted The beginning of all euil temptatiōs is incōstancie of mind to litle a trust in God For as a ship without guide is driuen hither and thither with euery storme so an vnstable man that anone leaueth his good purpose in God is diuerslye tempted The fyre proueth gold and temptation proueth the righteous man VVe know not many times what we can suffer but temptation sheweth plainely what we are and what vertue is in vs. It is necessary in the beginning of euery temptation to be wel ware for then the enemy is soone ouercome if he be not suffered to enter into the heart but that he be resisted and shut out assoone as he proffereth to enter For as a bodily medicine is verie late ministred when the sickenes hath bene suffred to increase by longe continuance so is it of temptation Firste commeth to the minde an vncleane thought and after foloweth a stronge imagination and then delectation and diuers euill motions and in the ende foloweth a full assent and so by litle litle the enemy hath ful entrie for he was not wisely resisted in the beginninge and the more slowe that a man is in resisting the more weake he is to resist the enemye is daylie the more stronger against him Some persons haue their greatest temptations in the beginninge of their conuersion some in the ende and some in maner all their lyfe tyme be troubled therewith and there be many that be but lightlie tempted and all this commeth of the great wisedome and righteousnes of God which knoweth the state merite of euery person ordeineth all thinges for the best and to the euerlastinge health and saluation of his elect chosen people Therefore we shal not dispayre when we be tempted but shall the more feruētlye praye vnto God that he of his infinite goodnes and fatherlie pitie vouchefase to helpe vs in euery ende and that he according to the sayinge of S Pauie so preuent vs with his grace in euerye temptation that we may be able to sustayne Let vs then meeken our soules vnder the stronge hand of allmyghtie God for he will saue all them and exalt all them that be here meeke and lowly in spirite In temptations and tribulatiōs a man is proued howe much he hath profited and his merite is thereby the greater before God and his vertues are the more openlie shewed It is no great meruaile if a man be feruent and deuoute when he feeleth no griefe but if he can suffer patientlie in time of temptation or other aduersitie and therewithall can also stirre himselfe to feruour of spirite it is a token that he shall greatly profite hereafter in vertue and grace Some persons be kept from many great temptations and yet daylie they be ouercome through litle and small occasions and that is of the great goodnes and sufferance of God to keepe them in meeknes that they shall not trust ne presume of them selues that see them selues so lightlye and in so lytle thinges daylie ouercome That vve shall not iudge lightly other mens deedes nor cleaue much to our ovvne vvill The 14. Chapter HAue alwaye a good eye to thy selfe and beware thou iudge not lightlye other men In iudging other men a man ofte laboureth in vaine ofte erreth and lightly offendeth God but in iudging him selfe and his owne deedes he alwayes laboreth fruitfully and to his ghostly profite VVe iudge oftentimes after our owne hart and affections not after the truth for we ofte lose the true iudgmēt through our priuate loue But if God were alwaye the whole intent of our desire we should not so lightly erre in our iudgementes nor so lightly be troubled for that we be resisted of our will But commonly there is in vs some inward inclinatiō or some outward affection that draweth our heart with them from the true iudgemēt Many persōs through a secrete loue that they haue to their selfe worke vndiscretelye after their owne will not after the will of God and yet they weene not so and they seeme to stand in great inwarde peace when thinges folowe after their minde but if it folowe otherwise then they would anone they be moued with impatiente and be right heauy and pensife By diuersities of opinions be sprong many times dissentions betwene frendes and neighboures and also betweene religious and deuoute persons An olde custome is hardly broken no man will lightly be remoued from his owne will but yf thou cleaue more to thine owne will or to thine owne reason then to the meeke obedience of Iesus Christe it will be long or thou be a man illumined with grace For almightie God will that we be perfectlie subiect and obedient to him that we ascend and rise high aboue our owne will and aboue our owne reason by a greate brenning loue and a whole desire to him Of vvorkes done in charitie The 15. Chapter FOr nothing in the world nor for the loue of any creature is euill to be done but sometime for the neede and comfort of our neighbour a good deede may be deferred or be turned into another good deede for thereby the good deede is not destroyed but is chaunged into better VVithout charitie the outwarde deede is litle to be praysed but whatsoeuer is done of charitie be it neuer so litle or neuer so despisable in sight of the worlde it is right profitable before God who iudgeth all thing after the intent of the doer not after the greatnes or worthines of the deede He doth much that much loueth God he doth much that doeth his deede well and he doeth his deede well that doth it rather for the comminaltie then for his owne will A deede sometime seemeth to be done of charitie and of
cleaneth to thee more or lesse If thy loue be pure simple and well ordered thou shalte be without inordinate affection to any creature Couete therefore nothing that is not lawfull for thee to haue and haue nothing that may let thee from ghostlye trauayle or that maye take from thee inwarde libertie of soule It is meruail that thou committest not thy selfe fullye to me with all thy heart with all thinges that thou mayest haue or desire VVhye art thou thus consumed with vaine sorowe why art thou weried with superfluous cares Stande at my will and thou shalt finde nothing that shall hurt or hinder thee but if thou seeke this thing or that or wouldest be in this place or in that for thine owne profite and for thine owne pleasure thou shalt neuer be in rest nor euer free from some trouble of minde for in euery place shal be found something that will mislike thee Transitorie thinges when they be had and greatly multiplied in the world do not alway helpe mans soule to peace but rather when they be despysed and fullie cut out of the loue and desire of the hart and that not to be vnderstand onely of golde and siluer and other worldlye riches but also of desire of honours and praysinges of the worlde which shortlye vanisheth and passeth awaye as doth the smoke with the winde the place helpeth little yf the spirite of feruour be awaye Also the peace that a man getteth outwardelye shall not long stande whoâ—e if it be voyde from the true inward peace of hart that is to say though thou chaunge thy place yet it shall litle amende thee vnlesse thou stande stedfast in me for by newe occasions that shall daylie rise thou shalte finde that thou hast fled percase muche more perillous and muche more greuous thinges than the first were A prayer for the purginge of mans soule and for heauenlye vvisdome and the grace of God to be obteyned and had The 32. Chapter COnfirme me Lorde by the grace of the holye ghost and geue me grace to be stronge inwardlye in soule and auoyde out thereof all vnprofitable busines of the worlde and of the fleshe that it may not be led by vnstable desires of earthlie thinges And that I maye beholde all thinges as they be transitorie and of short abidinge and me also to go with them for nothinge vnder the Sun may longe abide but all is vanitie and affliction of spirite O howe wise is he that feeleth and vnderstandeth this to be true that I haue sayde Geue me Lord therefore heauenlye wisedome that I maye learne to seeke thee and to finde thee and aboue all thinges to loue thee and all other thinges to vnderstande and knowe as they be after thorder of my wisedome and none otherwise and geue me grace also wiselie to withdrawe me from them that flatter me and patiently to suffer theÌ„ that greue me for it is great wisedome not to be moued with euery blast of wordes nor to geue eare to him that flattereth as doth the mairmayde The waye that is thus begon shall bring him that walketh in it to a good and a blessed ending Agaynst the euill sayinges of detractours The 33. Chapter My sonne saith our Sauiour Christ thou shalt not take it to griefe because some persons thinke euill or say euill of thee that thou wouldest not gladlye heare for thou shalt yet thinke worse of thy selfe and that no man is so euill as thou arte If thou be well ordred inwardlye in thy soule thou shalt not muche care for suche flyinge wordes And it is no litle wisedome a man to keepe him selfe in silence and in good peace when euill wordes be spoken to him and to turne his heart to God and not to be troubled with mans iudgement Let not thy peace be in the heartes of men for whatsoeuer they say of thee good or bad thou art not therefore a nother man but as thou art thou art VVhere is the true peace and glorie is it not in me yes truely Therefore he that neither desireth to please man nor dreadeth not to displease him shall haue great plentie of peace for of inordinate loue and vaine dread commeth all vnquietnes of heart and vnrestfulnes of minde Hovve almightie God is to be invvarldlye called vnto in time of tribulation The 34. Chapter LOrde thy name be blessed for euer that thou wouldest this temptation and tribulation should fal vpon me I maye not escape it but of necessitie I am driuen to flee to thee that thou vouchsafe to helde me and to turne all into gohstlye profite O Lorde I am nowe in trouble it is not well with me for I am greatly vexed with this present passion And nowe moste best beloued father what shall I say I am nowe taken with anguishes and troubles on euerye side saue me in this houre but I trust that I am come into this houre that thou shalt be lauded and praysed when I am perfectlye made meeke before thee and that I am clerely deliuered by thee be it therfore pleasaunt to thee to deliuer me For what may I most sinneful wretch doe or whither may I goe without thee Giue me patieÌ„ce nowe at this time in all my troubles helpe me my Lord God and I shall not feare ne dread what troubles soeuer fall vpon me And nowe what shal I say but that thy will be done in me I haue deserued to be troubled greeued and therefore it behoueth that I suffer as long as it shall please thee but woulde to God that I might suffer gladlye till the furious tempestes were ouerpassed and that quietnes of hart might come againe Thy mightie hande Lorde is stronge ynough to take this trouble from me and to aswage the cruel assaults thereof that I doe not vtterly fayle as thou hast ofte times done to me before this time the more harde that it is to me the more light it is to thee And when I am clerely deliuered by thee then shall I saye This is the changing of the right hande of him that is highest that is the blessed Trinitie to whom be ioye honour and glorye euerlastingly Amen Of the helpe of God to be asked and of a full trust to recouer through deuout prayer our former grace The .35 Chapter My sonne I am the Lorde that sendeth comfort in tyme of tribulation come therefore to me when it is not well with thee This is it that letteth thee most that thou turnest thee ouer slowlie to me for before thou pray hartilie to me thou seekest many other comforts and refreshest thy spirites in outwarde thinges And therefore all that thou doest litle auayleth thee til thou canst beholde and see that I am he that sendeth comfort to all that faithfully doe call to me and that there is not without me any profitable counsayle nor perfect remedie But nowe take a good spirite to thee and after thy troubles be thou comforted in me in the light of my mercie
like to mens fables for they be in them selues soothfast true But what haue I done Lorde that thou wilt vouchsafe to geue me any heauenly consolation I knowe not that I haue done anye thing well as I should haue done but that I haue bene prone and readie to sinne and slowe to amendment This is true and I can not deny it for if I would deny it thou shouldest stand against me and no man might defend me VVhat haue I then deserued but hell and euerlastinge fire I confesse for truth that I am woorthy in this worlde of shame and despite and that it becommeth not me to be conuersant with deuout people And though it be greeuous to me to say thus yet sith the truth is so I wil confesse the truth as it is and openlye will reproue my selfe of my defaultes that I may the rather obteine of thee mercy forgeuenes But what maye I then say Lorde that thus am giltie and full of cōfusion truely I haue no mouth nor tonge to speake but onely this word I haue sinned Lorde I haue sinned haue mercy on me forgeue me and forget my trespasse suffer me a litle that I maye weepe waile my sinnes or that I passe hence to the lande of darknes couered with the shadowe of death And what doest thou Lord aske most of such a wretched sinner but that he be contrite and meeken him selfe for his sinne for in true contrition meekenes of heart is found the very hope of forgeuenes of sinne and the troubled conscience is therby cleered and the grace before lost is recouered agayne Man also is thereby defended fro the wrath to come almightie God and the penitente soule mete louinglie together in holie kissinges of heauenlye loue A meeke contrition of heart is to thee Lorde a right acceptable Sacrifice more sweetlie sauouringe in thy sight then burnynge incence It is also the precious oyntment that thou wouldest should be shed vpon thy blessed feete for a meeke and contrite heart thou neuer despisest This contrition is the place of refuge from the dreade and wrath of the enemie and therby is washed clensed whatsoeuer is before misdone or that is defiled through sinne in any maner That grace vvill not be mixt vvith loue of vvorldlye thinges The .58 Chapter My sonne grace is a precious thing and will not be mixte with anye priuate loue nor with worldlye comfortes It behoueth thee therefore to caste awaye all lettinges of grace if thou wilt haue the gratious gift thereof Those therefore a secrete place and loue to be alone and keepe thee from hearinge of vayne tales and fables and offer to God deuout prayers and praye hartily that thou mayest haue a contrite hart and a pure conscience Thinke al the world as naught and preferre my seruice before all other thinges for thou mayest not haue minde on me and therwithall delite thee in transitorie pleasures It behoueth thee therefore to withdrawe thee from thy deerest freendes and from all thine acquaintaunce and to sequester thy minde whollie fro the inordinate desire of all worldlye comfort as muche as thou mayest Thus prayed Saint Peter that all Christien people might holde them selues as strangers and as pilgrimes vpō earth for then they shoulde not set but litle price by the comfort thereof O howe suce a trust shall it be to a man at his departinge out of this world to feele inwardlie in his soule that no worldlie loue nor yet the affection of no passinge or trāsitorie thinge hath any rule in him But a weake feeble person newlie turned to God may not so lightlie haue his hart seuered from earthlie likinge nor the beastlie man knoweth not the freedome of a man that is inwardly turned to god And therefore if a man will perfectlie be spirituall and ghostlie he must aswell renounce strangers as kinsfolke and speciallie before all other that he be moste ware of him selfe for if he ouercome him selfe perfectlie he shall the sooner ouercome all other enimies The moste noble and most perfecte victorie is a man to haue the victorie of him selfe He therefore that holdeth him selfe so muche subiect that the sensualitie obeyeth to reason and reason in all thinges obeyeth to me he is the true ouercommer of hym selfe and the Lorde of the worlde But if thou couet to come to that point thou must beginne manfullie and set thy axe to the roote of the tree and fullie to cut awaye and to destroye in thee all the inordinate inclination that thou haste to thy selfe or to any priuate or materiall thinge for of that vice that a man loueth him selfe inordinatlie well nigh dependeth all that ought groundlie to be destroyed in man And if that be truely ouercome anone shall folowe great tranquilitie and peace of conscience But forasmuch as there be but fewe that labour to die to them selues nor to ouercome them selues perfectlie therefore they lye still in their fleshlie feelinges and worldlie comfortes and may in no wise rise vp in spirite aboue them selues for it behoueth him that will be free in heart haue cōtēplatiō of me to mortifie all his euill inclinations that he hath to him selfe to the world not to be bounde to any creature by any inordinate or priuate loue Of the diuersities and diuers mouinges betvvene nature and grace The 59. Chapter My sonne take good heede of the motions of nature and grace for they be verie subtil and much contrary the one to the other and hardlie may they be knowen asonder but it be by a ghostly man that through spirituall grace is inwardlye lightned in soule Euerye man desireth some goodnes and pretendeth somewhat of goodnes in all his wordes and deedes and therfore vnder pretence of goodnes many be deceaued Nature is wylie and full of deceit and draweth many to her whom she often times snareth and deceyueth euer beholdeth her owne wealth as the ende of her worke But grace walketh simplye without dereyte she declineth from all euill she pretendeth no gyle but all thinges she doth purelye for God in whom finallye she resteth Nature will not gladlye dye nor gladlye be oppressed or ouercome neither will she gladlye be vnder other ne be kept in subiection but grace studieth howe she may be mortified to the world and to the flesh She resisteth sensualitie she seeketh to be subiecte she desireth to be ouercome she will not vse her owne libertie she loueth to be holden vnder holy discipline and coueteth not to haue lordship ouer anye one creature but to lyue and to stande alway vnder the dreade of God and for his loue is alwaye readie to bowe her selfe meekely to euery creature Nature laboureth for her owne profite and aduantage muche beholdeth what winning commeth to her by other But grace beholdeth not what is profitable to her selfe but what is profytable to manye Nature receaueth gladlye honour and reuerence but grace referreth all honour and reuerence to God Nature dreadeth
passe lightlye awaye but the truth of God euer abideth Almightie God speaketh to vs in his Scripture in diuers maners without acceptinge of persons but our curiositie ofte letteth vs in reading of Scripture when we will reason and argue thinges that we should meekely and simply passe ouer If thou wilt profite by readinge of Scripture reade meekely simply and faithfullye neuer desire to haue thereby the name of cunning Aske gladlye and heare meekely the sayinges of Saintes mislike not the parables of ancient fathers for they were not spoken without great cause Of inordinate affections The 6. Chapter VVhen a man desireth any thinge inordinatelye forthwith he is vnquiet in him selfe The proude man the couetous man neuer haue rest but thee meeke man and the poore in spirite liueth in greate aboundance of rest peace A man that is not yet mortified to himselfe is lightly tempted and ouercome in lietl and small temptations And he that is weake in spirite and is yet some what carnall and inclined to sensible thinges maye hardly withdrawe himselfe from worldly desires And therfore he hath oft greate griefe heauines in heart when he withdraweth him from them and he disdayneth anone if any man resist him and if he obteyne that he desireth yet is he vnquieted with grudge of conscience for he hath folowed his passion which nothinge helpeth to the getting of that peace be desired Then by resisting of passions is gotten the very true peace of heart and not by folowing of them There is therfore no peace in the heart of a earnall man nor in the hearte of a man that geueth him selfe all to outward thinges but in the heart of a ghostli man or woman which haue their delite in God is founde great peace and inwarde quietnes That vayne hope and elation of mynde are to be fled and auoyded The .7 Chapter HE is vayne that putteth his trust in man or in any creature Be not ashamed to serue other for the loue of Iesu Christe and to be poore in this worlde for his sake trust not thy selfe but all thy trust set in God doo that in the is to please him he shall well helpe forth thy good will Trust not in thine owne cunning neither in the cunning or pollicie of any creature liuinge but rather in the grace of God which helpeth meeke persons and those that presume of them selues he suffereth to fall till they be meeke Glorify not thy selfe in thy riches nor in thy worldlie freends for that they be mightie but let all thy glorie be in god onelie that geueth all thinges and that desireth to geue himselfe aboue all thinges Exalt not thy selfe for the largenes or fayrenes of bodie for with a litle sickenes it may be soone defouled Ioy not in thy selfe for thy habilitie or readines of wit least thou displease God of whose gifte it is all that thou haste Holde not thy selfe better then other least happlye thou be thereby impaired in the sight of God who knoweth all that is in man Be not proude of thy good deedes for the iudgementes of God be other then the iudgementes of man to whom it displeaseth ofte times that pleaseth man If thou haue any goodnes or vertue in thee beleeue yet that there is much more goodnes vertue in other so that thou maiest alwaye keepe thee in meeknes It hurteth not though thou holde thy selfe worse then any other though it be not so in deede but it hurteth much if thou preferre thy selfe aboue any other be he neuer so great a sinner Great peace is with the meeke mā but in the heart of a proud man is alwaye enuye and indignation That muche familiaritie is to be auoyded The .8 Chapter OPen not thy heart to euery person but to him that is wise secrete and dreadinge God Be seldome with yonge folkes and straūgers Harter not riche men and afore great men do not lightly appeare Accompanie thy selfe with meeke persons and simple in heart who be deuoute of good gouernaunce and treate with them of things that may edify and strength the soule Be not familier to any woman but all good women commend to God Couete to be familier onelie with God and with his Angels but the familiaritie of man as much as thou mayest looke thou eschewe Charitie is to be had to all but familiaritie is not expedient Sometime it happeneth that a person vnknowen thorough his good fame is much commendable whose presence after liketh vs not so muche VVe weene sometyme with our presence to please other when we rather displease them through the euill maners and euil conditions that they see and will consider in vs. Of meeke subiection and obedience and that vve shall gladly folovve the counsayle of others The 9. Chapter IT is a great thing to be obedient to lyue vnder a prelate and in nothing to seeke our owne libertie It is much more surer waye to stande in the state of obedience then in the state of prelacie Many be vnder obedience more of necessitie then of charitie and they haue great paine and lightlye murmure and grudge and they shall neuer haue libertie and freedome of spirite till they whollye submit them selues vnto their superiour Go here and there where thou wilt and thou shall neuer finde perfect rest but in meeke obedience vnder the gouernance of thy prelate The imagining and chaunging of place hath deceaued many a religious person Truth it is that euery man is disposed to doe after his owne will and best can agree with them that folowe his wayes But if we will that God be amonge vs we must sometime leue our owne will though it seeme good that we may haue loue and peace with other VVho is so wise that he can fully knowe all thinges truely none Therefore trust not to muche to thyne owne witt but heare gladlye the counsayle of other And if percase the thinge which thou wouldest haue done be good and profitable and yet neuerthlesse thou leauest thine owne will therein and folowest other thou shalt finde much profite therby I haue often times heare say that it is the more surer waye to heare and take counsell then it is to geue it It is good to heare euerie mans counsel but not to agree when reason requireth it is a signe of a great singularitie of minde and of much inward pride That vve shoulde auoyde superfluitie of vvordes and the company of vvorldly liuinge people The .10 Chapter FLee the company of wordly liuinge people as much as thou maiest for the treatinge of wordlie matters letteth greatlie the feruour of spirite though it be done with a good intent we be anone deceiued with vanitie of the world and in maner are made as thral vnto it if we take not good heede I would I had helde my peace many times when I haue spoken and that I had not beene so much amōge worldly company as I haue beene But why are we so glad to speake
with other like vertues gracious giftes of God VVherefore they profited dayly in spirit obteyned great grace of God They be lefte as an exaÌ„ple to al religious persons and more ought their examples to stirre them to deuotioÌ„ and to profite more and more in vertue and grace then the great multitude of dissolute ydle persons shoulde anye thing drawe them abacke O what feruour was in religious persons at the beginning of their religion what deuotion in prayers what zeale to vertue what loue to ghostlye discipline and what reuerence and meeke obedience fiourished in theÌ„ vnder the rule of their superiour Truely their deedes yet beare witnes that they were holy and perfect so mightily subdued the world and thruste it vnder foote Nowe a dayes he is accoÌ„pted vertuous that is no offender and that may with patience keepe some litle sparcle of that vertue and feruor that he had firste But alas for sorowe it is through our owne slouth and negligence and through losing of time that we be so soone fallen from our first feruour into such a ghostly weaknes and dulnes of spirite that in maner it is to tedious to vs for to liue But woulde to God that the desire to profite in vertue slepte not so vtterly in thee that so ofte haste seene the holy examples of blessed Saintes Of the exercises of a good religious person The 19. Chapter THe lyfe of a good religious man should shine in all vertue and be inward as it appereth outwarde and that much more inwarde for almightie God beholdeth the heart VVhom we should alwaye honour and reuerence as if we were euer in his bodilye presence and appere afore him as Angels clene and pure shining in all vertue we ought euery daye to renewe our purpose in God and to stirre our heart do feruor and deuotioÌ„ as though it were the firste daye of our conuersion dayly we shall pray and say thus Helpe me my Lorde Iesu that I may perseuer in good purpose and in thy holy seruice vnto my death that I may nowe this present daye perfectly beginne for it is nothinge that I haue done in time past After our purpose and after our intent shalbe our reward And though our intent be neuer so good yet it is necessarie that we put therto a good will and a great diligence For if he that often times purposeth to doe well and to profite in vertue yet fayleth in his doing what shall he doe then who seldome or neuer taketh such purpose Let vs intend to doe the best we can and yet our good purpose may happeÌ„ to be hindred and letted in diuers maners And our speciall hinderaunce is this that we so lihgtly leaue of our good exercises that we haue vsed to doe before time for it is seldome seene that a good purpose wilfully broken may be recouered agayne without great spirituall hinderance The purpose of righteous men dependeth in the grace of God more then in theÌ„selues or in their owne wisedome for man purposeth but God disposeth ne the waye that man shall walke in this worlde is not in himselfe but in the grace of God If a good custome be sometime left of for helpe of our neighbour it may soone be recouered but if it be left of through slouth or through our owne negligence it will greatlie hinder vs and hardly will it be recouered agayne Thus it appereth that though we incorage our selues all that we can to doe well yet it is good that we alwaye take such good purpose especiallie against such thinges as hinder vs moste VVe must also make diligent searche both within vs without vs that we leaue nothing inordinate vnterformed in vs as nigh as our frailtie may suffer And if thou can not for frayltie of thy selfe doe thus continualâ—ie yet at the least that thou doe it once on the day euening or morning In the morning thou shalt take a good purpose for that daye folowinge and at night thou shalte discusse diligentlie how thou hast behaued thee the daye before in worde in deede and in thought for in them we doe ofte offend God aud our neighbour Arme thee as Christes true knyght with meeknes and charitie against all the malice of the enemie Refraine glotonie and thou shalt the more lightlie refrayne all carnall desires Let not the ghostly enemy finde thee all ylde but that thou be readinge writing prayinge deuoutlie thinkinge or some other good labour doinge for the comminaltie Bodily exercises are to be done discretelie for that that is profitable to one is sometime hurtfull to another and also spirituall labours done of denotion are more sure done in priuitie then in open place And thou must beware that thou be not more readie to priuate deuotioÌ„s then to them that thou arte bounde to by duetie of thy religion But wheÌ„ thy duetie is fulfilled theÌ„ adde thereto after as thy deuotion gyueth All may not vse one maner of exercise but one in one maner another in another maner as they shall feele to be most profitable to theÌ„ Also as the time requireth so diuers exercises are to be vsed for one maner of exercise is necessary on the holy daye another on the feriall daye one in time of temptation another in time of Peace and coÌ„solation one when we haue sweetenes in deuotion another when deuotion withdraweth Also against principall feastes we ought to be more diligeÌ„t in good workes and deuoutlie to call for helpe to the blessed Saintes that then be worshipped in the Churche of God then in other times and to dispose our selues in like maner as if we shoulde then be taken out of this world and be brought into the euerlastinge feast in heauen And fith that blisse is yet differred from vs for a time we may well thinke that we be not yet readye nor worthye to come therto And therefore we ought to prepare our selues to be more readie another time For as S. Luke saith Blessed is that seruaunt whom our Lorde when he shall come at the hour of death shall finde readie for he shall take him and lifte him vp high aboue all earthlie thinges into the euerlastinge ioye and blisse in the kingdome of heauen Amen Of the loue of onelines and silence The .20 Chapter SEeke for a coÌ„uenient time to searche thine owne coÌ„science and thinke ofte on the benefites of god Leaue of all curious thinges and reade such matters as shal stirre thee to compunctioÌ„ of heart for thy sinnes rather then to reade onelie for occupyinge of the time If thou wilt withdrawe thy selfe from superfluous wordes and from vnprofitable runninges about and from the hearinge of rumours and vayne tales thou shalt finde time eonuenient to be occupied in holy meditations The moste holie men and women that euer were fled the company of worldlie liuing men with all their power chose to serue god in secrete of their heart And one holye maÌ„ sayde As ofte as I haue beene amoÌ„ge
worldlie coÌ„panie I haue departed with lesse feruour of spirite then I came and that we know well when we talke long for it is not so harde to keepe allwaye silence as it is not to exceede in wordes when we speake much It is also more light to be alwaye solitarti at home then to go forth into the world and not offeÌ„d Therefore he that intendeth to come to an inwarde setting of his heart in God and to haue the grace of deuotion must with our Sauiour Christe withdrawe him from the people No man maye surelie appeace amoÌ„ge the people but he that woulde gladlie be solitarie if he might nor no man is sure in prelacie but he that would gladlie be a subiect no none maye surelie commaunde but he that hath learned gladlie to obey and none ioyeth trulie but he whose heart witnesseth that he hath a cleane conscience ne none speaketh surelie but he that would gladlie keepe silence if he might And alwaye the suretie of good men and blessed men hath beene in meekenes dreade of God And though such blessed men shined in all vertue yet they were not therfore lifte vp into pride but were therfore the more diligent in the seruice of God and the more meeke in all their doeings And on the contrarywise the suretie of euill men riseth of pride and of presumption and in the ende it deceaueth them Therefore thinke thy selfe neuer sure in this life whether thou be religions or seculer for ofte times they that haue beene holden in the sight of the people moste perfecte haue beene suffered to fall more greeuouslye for their presumption Also it is muche more profitable to many persons that they haue sometimes temptations least happlye they thinke them selues ouermuch safe and be thereby lift vp into pride or run to seeking of outward consolation then that they be alwayes without temptations O how pure a conscience should he haue that would despise all transitorie ioye neuer would meddle with worldlie busines And what peace inward quietnes should he haue that would cut away froÌ„ him all busines of minde and onelye to thinke on heauenlye thinges No man is worthy to haue ghostlye coÌ„fortes vnlesse he haue fieâ— beene well exercised in holy coÌ„punctioÌ„ And if thou wilt haue coÌ„punctioÌ„ goe into a secret place put froÌ„ thee all the clamorous noyse of the worlde for the prophete Dauid saith Let the sorowe for thy sinnes be done in thy secrete chaÌ„ber iÌ„ thy â—elle thou shalt finde great grace which thou maiest lightlye lose without Thy Celle wel coÌ„tinued shal waxe sweete pleasaunt to thee shall be to thee hereafter a right deere frende if it be but euill kept it shall growe verie tedious yrkesome to thee But if in the beginning thou be ofte therein and keepe it well in good prayers holy meditations it shall be after to thee a speciall frende and one of thy moste speciall comfortes in silence and quietnes of hearte A deuout soule profiteth much and learneth the hidde senteÌ„ces of Scripture and findeth there also manye sweete teares in deuotion wherewith euery night she washeth her mightilie from all filth of sinne that she may be so much the more familiar with God as she is disseuered from the clamorous noyse of wordly busines Therefore they that for the loue of vertue withdrawe them from their acquaintaÌ„ce and froÌ„ their worldlie frendes our Lord with his aungels shall drawe nigh to them and shall abide with them It is better that a man be solitarie and well take heede of him selfe then that he doe miracles in the world forgettinge himselfe It is also a laudable thinge in a religious person seldome to goe forth seldome to see other seldome to be seene of other VVhy wilt thou see that the which it is not lawefull for thee to haue The worlde passeth awaye with all his concupiscence and deceuable pleasures Thy sensuall appetite moueth thee to go abrode but when the time is past what bearest thou home againe but remorse of conscience and vnquietnes of hart It is ofte seene that after a mery goinge forth foloweth a heauy returninge and that a glad euentide causeth a heauie morning and so all fleshly ioy entreth pleasantlie but in the ende it biteth slayeth VVhat maiest thou see without thy Celle that thou maiest not see within Lo heauen earth and all the elementes whereof all earthly thinges be made and what maiest thou elsewhere see vnder the sunne that may long endure And if thou might see all earthly thinges and also haue all bodilie pleasures preseÌ„t at once before thee what were it but a vaine sight Lyfte vp thine eyes therfore to God in heaueÌ„ and praye hartily that thou maiest haue forgeuenes of thine offences Leaue vayne thinges to them that wilde vaine take thou heede onelye to those thinges that our Lorde commaundeth thee Shet fast the doore of thy soule that is to saye thy ymagination and keepe it warilye from beholding of any bodilie thing as muche as thou maiest and then lift vp thy mind to thy Lorde Iesu and open thy heart faithfullie to him and abide with him in thy Celle for thou shalt not finde so much peace without If thou haddest not gone forth so muche as thou haste done nor haddest geuen hearinge to vaine tales thou shouldest haue beene in muche more inward peace theÌ„ thou art but forasmuch as it delighteth thee to heare newe thinges it behoueth thee therefore to suffer sometime both trouble of heart and vnquietnes of minde Of compunction of the heart The .21 Chapter IF thou wilt any thinge profite to the health of thy soule keepe thee alwaye in the dreade of God and neuer desire to be fullie at libertie but keepe thee alwaye vnder some wholsome discipline Neuer geue thy selfe to vndiscrete mirth for no maner of thinge as nigh as thou mayest Haue perfect compunction and sorowe for thy sinnes and thou shalt finde therby great inwarde deuotioÌ„ Compunction openeth to the syght of the soule manye good thinges which lightnes of heart vaine mirth soone driueth awaye It is meruaile that any man can be merye in this life if he consider well howe farre he is exiled out of his couÌ„trey and how great perill his soule daylie standeth in but through lightnes of heart and negligeÌ„ce of our defaultes we feele not nor we will not feele the sorowe of our owne soule but often times we laugh when we ought rather to weepe and mourne for there is no perfect libertie nor true ioye but in the dreade of God and in a good conscience That person is right happie that hath grace to auoyde from him all thinges that letteth him from beholdinge of his owne sinnes and that can turne him selfe to God by inward compunction and he is happie also that auoideth from him all thinges that may offend or greeue his conscience Fight stronglie therefore against all sinnes and dreade not ouermuch although thou he
incumbred by an euill custome for that euill custome may be ouercome with a good custome And excuse thee not that thou art let by other men for if thou wilt leaue the familiaritie with other they will suffer thee to doe thy deedes without impediment Meddle thee not with other mens goodes neither busie thee in great mens causes haue alwaye an eye to thy selfe and diligentlie informe and admonishe thy selfe before all other If thou haue not the fauour of worldlie liuinge people sorowe not therfore but let this be thy daylie sorowe that thou behauest not thy selfe in thy conuersation as it beseemeth a good religious person for to doe It is more expedient and more profitable that a man sometime lacke consolations in this life the that he haue them alwayes after his owne will namelye fleshlie consolations Neuerthlesse that we haue not sometime heauenly consolations or that we so seldome feele them as we doe it is through our owne defaulte for we seeke not to haue the true compunction of harte nor we caste not fullie awaye from vs the false outwarde consolatiōs Holde thy selfe therfore vnworthy to haue any consolation and worthye to haue much tribulation VVhen a man soroweth perfectlye for his sinnes then all wordly cōfortes be painefull to him A good man findeth alway matter ynough why he ought iustlie so sorowe weepe for if he beholde him selfe or if he thinke on his neighbour he seeeth well that none liueth here without great miserie the more throughlie that he may consider him selfe the more sorow he hath And alwaye the matter of true sorowe and of true inwarde copunction is the remembraunce of our sinnes wherein we be so wrapped on euery side that seldome we may beholde any ghostly thinges But if we would more ofte thinke on our death then we doe on long lyfe no doubt but we should more feruentlie apply our selfe to amendment and I beeleue also that if we woulde hartily remember the paines of hell and of purgatorie that we shoulde more gladlye sustayne all labors and sorowes and that we shoulde not dreade anye paine in this world wherby we myght auoyde the paynes that are to come But forasmuch as these things goe not to the heart and we yet loue the flattering and false pleasures of this worlde therefore we remaine colde and voide of deuotiō and ofte it is through the weakenes of the spirite that the wretched bodie so lightlie complaineth Pray therfore meekelie to our Lorde that he of his great goodnes geue thee the spirite of compunction and saye with the prophete thus Feede me Lord with the breade of compunction and geue me to drinke water of teares in great abundance Of the consideringe of the miserie of mankinde and vvherein the felicitie of man standeth The .22 Chapter AVVretch thou act whosoeuer thou be withersoeuer thou turne thee but if thou turne thee to God VVhy arte thou so lightlie troubled for that it falleth not to thee as thou wouldest and desirest VVhat is he that hath all thinge after his wil neither thou nor I nor any man liuinge for none liue here without some trouble or anguishe be he kyng Or who thinkest thou is in moste fauour with God truelie he that suffreth gladlie moste for God But many persons weake and feeble in spirite saye thus in their heartes Lo howe good a life that man leadeth howe riche he is howe mightie he is how high in authoritie how great in sight of the people and how faire and beautifull in his bodily kinde but if thou take heede to the goodnes euerlastinge thou shalt well see that these worldlye goodes and worldly likinges are but litle worth and that they be more rather greuous then pleasaunt for they may not be had ne kept but by great labour and busines of minde The felicitie of man standeth not in abundance of worldlie goodes for the meane is best And verilie to liue in this world is but miserie and the more ghostlie that a man would be the more painfull it is to him for to liue for he feeleth more plainely the defaultes of mans corruption For why to eate to drinke to sleepe to wake to rest to labour and to serue all other necessities of the bodie is great miserie and great affliction to a deuout soule which woulde gladly be free from the bondage of sinne that it might without let serue our Lord in puritie of conscience and in cleannes of heart The inwarde man is greatlie greeued through the bodilie necessities in this world VVherefore the prophete Dauid desired that he might be deliuered from such necessities But woe be to them that knowe not their owne misery woe be to them that loue this wretched and this corruptible life for some loue it so muche that yf they might euer lyue here though they myght poorelye get their liuinge with labour begginge yet they would neuer care for the kingdome of heauē O madde and vnfaithfull creatures are they that so deepelie set their loue in earthly things that they haue no feeling nor taste but in fleshlie pleasures Truelie in the hour of death they shall knowe howe vile and howe naughtie it was that they so much loued But holle Saintes and deuout folowers of Christ they did not what pleased the fleshe ne what was pleasaunt in the sight of the world but all their whole intent and desire they helde to thinges inuisible and feared least by sight of thinges visible they might be drawen downe to the loue of them My welbeloued brother lose not the desire to profite in spirituall thinges for thou hast yet good time and space VVhy wilt thou any longer deferre the time Arise and now this same instant beginne and saye thus Nowe is time to laboure in good workes nowe is time to fight in ghostlie battaile and nowe is time to make amēdes for trespasse passed VVhen thou art troubled then is best time to merite and get rewardes of God It behoueth thee to go through fire and water before thou come to the place of recreation and but if thou can fullie haue the mastry ouer thy selfe thou shalt neuer ouercome sinne nor liue without great tediousnes and sorow VVe would gladlie be deliuered frō all miserie and sinne but because we haue through sinne lost our innocencie we haue lost also the verie ioye and felicitie VVherefore we must holde vs in patience and with good hope abide the mercie of God till wretchednes and miserie be ouerpassed and that this bodilie lyfe be chaunged into the life euerlastinge O how great is the frailtie of man that he is euer readie and prone to sinne This daye thou art confessed and to morow thou fallest againe Now thou purposest to beware and intendest to go forth stronglie in good workes and shortlie after thou doest as thou neuer haddest taken such purpose Rightfullie theréfore we ought to meeke our selfe and neuer to thinke in vs any vertue or goodnes for that we be so fraile vnstable
Soone may it be lost through negligence that with much labour and speciall grace was hardlie gotten But what shall become of vs in the ende whē we so soone waxe dull and slow Sothlie sorowe and woe shall be to vs if we fail to bodilie rest nowe as though we were in ghostly sikernes whē there appeareth not as yet neither signe nor token of vertue nor of good liuing in our conuersation VVherefore it were expedient to vs that we were yet againe instructed as Nouices to learne good maners it happly there might by that meanes be founde hereafter any trust of amendment and spirituall profite in our conuersation Of the remembraunce of death The .23 Chapter THe hour of death wil shortly come therefore take heede how thou orderest thy selfe for the common prouerbe is true To daye a man to morowe none And when thou arte out of sight thou arte anone out of minde and soone shalt thou be forgottē O the great dulnes and hardnes of mans heart that only thinketh on thinges present litle prouideth for the life to come If thou diddest well thou shouldest so behaue thy selfe in euery deede and in euery thought as thou shouldest in this instant dye If thou haddest a good conscience thou shouldest not muche feare death It were better for thee to leaue sinne then feare death O my deere brother if thou be not readie this daye how shalt thou be readie to morow To morow is a daye vncertaine and thou canste not tel whether thou shalt liue so longe VVhat profite is it to vs to liue longe when we therby so litle amende our life Longe life doth not alwaye bringe vs to amendment but ofte times increaseth more sinne VVoulde to God that we might be one daye well cōuersant in this world Manie recken their yeares of conuersion and yet there is but litle fruite of amendment nor of any good example seene in their conuersation If it be fearefull to die peraduenture it is more perillous to liue long Blessed be those persons that euer haue the houre of death before their eyes and that euerie daye dispose themselues to die If thou euer sawest anye man die remember that thou must needelie goe the same waye In the morninge doubt whether thou shalt liue to night at night thinke not thy selfe sure to liue till to morowe Be alwaye readie and liue in such maner that death finde thee not vnprouided Remember howe many haue died sodenlie and vnprouided for our Lorde hath called them in such an houre as they leaste thought And when that last hour shall come thou shalt begin to feele all otherwise of thy life passed then thou haste done before and thou shalt then sorowe greatlie that thou hast beene so slowe and negligent in the seruice of God as thou haste beene O how happie and wise is he therfore that laboreth nowe to stand in such state in this lyfe as he would be founde in at his death Truely a perfect despising of the worlde and a feruent desire to profite in vertue a loue to be taught a fruitfull labour in workes of penaunce a readie will to obey a forsaking of our selfe and a willing suffering of all aduersities for the loue of God shall geue vs a great truste that we shall die wel Now whilest thou art in health thou mayest doo many good deedes but if thou be sicke I can not tell what thou mayest doe For why fewe be amended through sicknes And likewise they that go muche on pilgrimage be seldome thereby made perfect holye Put not thy trust in thy frendes and thy neighbours neither deferre thy good deedes till after thy death for thou shalt soonet be forgotten then thou weenest Better it is to prouide for thy selfe betime and to send some good deedes before thee then to trust to other who peraduēture will lightly forget thee if thou be not nowe busie for thy selfe for thine owne soule health who shall be busie for thee after thy death Nowe is the time very precious but alas for sorowe that thou spēdest the time so vnprofitablie in the which thou shouldest winne the life euerlasting The time shal come whē thou shalt desire one daye or one houre to amende thee but I wot not whether it shalbe graunted vnto thee O my deere brother from how great perill dreade mightest thou now deliuer thy selfe yf thou wouldest alwaye in this lyfe dreade to offend God and alwaye haue the comminge of death suspect Therefore studye nowe to liue so that at the houre of death thou mayest rather ioye then dreade Learue nowe to dye to the worlde that thou mayest then liue with Christ Learnt also to despise all worldlie thinges that thou mayest then freelye go to Christe Chastise nowe thy bodye with penance that thou mayest then haue a sure and a stedfast hope of saluatiō Thou art a fosle if thou thinke to liue longe sith thou art not sure to lyue one daye to the ende Now many haue beene deceaued through trust of longe life sodenlie haue beene taken out of this worlde or they had thought Nowe ofte hast thou heard say that suche a man was slayne and suche a man was drowned and suche a man fell and brake his necke This man as he eate his meat was strangled and this man as he played tooke his death one with fyre another with yron another with sicknes and some by theft haue sodenly perished And so the ende of all men is death for the life of man as a shadowe sodenly slideth and passeth away Thinke ofte who shall remember thee after thy death and who shall praye for thee Doe nowe forthy selfe all that thou canst for thou wottest not when thou shalt dye nor what shall folowe after thy death VVhilest thou hast time gather thee riches immortall thinke nothing abidingly but on thy ghostly health Set thy study onely on thinges that be of God and that belonge to his honor Make thee frendes against that time worship his Saintes and folowe their steppes that when thou shalt go out of this worlde they may receaue thee into the euerlasting tabernacles Keepe thee as a pilgrime as a strāger here in this world to whom nothing belongeth of worldlye busines Keepe thy hearte alwaye free and lifted vp to God for thou hast no cittie here long abiding Sende thy desires and thy daylie prayers alwaye vpwarde to God and praye perseuerantly that thy soule at the houre of death may blessedly depart out of this world and goe to Christe Of the last iudgement and of the payne that is ordeyned for sinne The 24. Chapter IN all thinges beholde the ende and ofte remember howe thou shalt stande before the high Iudge to whom nothing is hidde who will not be pleased with rew ardes nor receaue any maner excuses but in all thinges wil iudge that is righteous and true O moste vnwise moste wretched sinner what shalt thou then answere to God who knoweth all thy
sinnes and wretchednes sith thou dreadest here sometime the face of a mortal man VVhy doest thou not nowe prouide for thy selfe against that daye sith thou mayest not then be excused nor defended by none other But euery man shall then haue ynough to doe to answere for him selfe Nowe thy labor is fruitfull and weeping is acceptable thy mourning is worthye to be hearde and thy sorowe also is satisfactory purging of sinnes The pariēt man who suffereth iniuryes and wronges of other and yet neuerthelesse soroweth more for their malice then for the wrong done to him selfe hath a wholsome and blessed purgatory in this worlde and so haue they that gladly can praye for their enemies and for them that be contrarious vnto them and that in their heart can forgeue those that offend them and tary not Idge to aske forgeuenes And so haue they also that more lightly be stirred to mercye then to vengeance and that can as it were by a violēce breake downe their owne will and strongly resist sinne and labour alway to subdue their body to the spirite It is better nowe to purge sinne and to put away vsce then to reserue it to be purged hereafter But verilye we deceaue our selues by inordinate loue that we haue to our bodily kinde VVhat shall the fyre of purgatorye deuoure but thy sinne truelye nothing Therefore the more thou sparest thy selfe nowe and the more thou folowest thy fleshly liking the more greeuouslye shalt thou wayle hereafter and the more matter thou resch seruest for the fire of purgatory In suche thinges as a man moste hath offended shall he moste be punished The slouthful persons shall be there pricked with burning prickes of yron and gluttons shall be tormented with great hunger thirste The lecherous persons and louers of voluptuous pleasures shal be filled ful with brenning pitche and brimstone and enuious persons shall wayle and howle as doe madde dogges There shal no sinne be without his proper torment The proude man shal be filled full with all shame and confusion and the couetous man shall be pined with penurie neede One houre there in paine shall be more greuous then here a hundred yece in moste sharpest penaunce There shall be no rest nor consolation to the damned soules but here sometime we feele reliefe of our paynes and haue sometime consolation of our frendes Be now sorowful for thy sinnes that at the day of iudgemēt thou mayest be saued with blessed Saintes Then shall righteous men stande in great constancie against them that haue wronged them and oppressed them here Then shall he stande as a Iudge that here submitted himselfe meekelye to the iudgement of man Then shall the meeke poore man haue great confidence and trust in God the obstinate proude man shal quake breade Thē shall it appeere that he was wise in this worlde that for the loue of God was content to be taken as a foole and to be despised and set at nought Then shall it also please him muche the tribulation that he suffereth patiently in this world and all wickednes shall stop his mouth Then euery deuout person shall be ioyful and glad and the vnreligious persons shall wayle and dreade Then shall the fleshe that hath beene with discretion chastised ioy more then if it had beene nourished with all delectation and pleasure Then shall the vile habite shine cleere in the sight of God and the precious garmentes shall xare foule and lothsome to beholde Then the poore cottage shall be more allowed thē the pallace ouer gilted with golde Then shall more helpe a constant patience thē all worldly power and riches Then shall meeke obedience be exalted more high then all worldly wisedome and pollicie and then shall a good cleane conscience make vs more gladsome and mery then the cunning of all philsophye Then the despising of worldly goodes shalbe more of valure then all worldly riches treasure Then shalt thou haue more comfort for thy deuout prayinge then for all thy delicate feedinge Then shalt thou also ioye more for thy silence keepinge then for thy long talkinge and iangling Then good deedes shall plenteouslie be rewarded and faire wordes shall litle be regarded Then shall it please more a straite life and hard penance here then all worldlie delectation and pleasure Learne nowe therefore to suffer the small tribulations in this worlde that thou mayest then be deliuered from the greater there ordeyned for sinne Firste proue here what thou mayest suffer hereafter And yf thou mayest not nowe suffer so lytle a payne howe shalt thou then suffer the euerlastinge tormentes And yf nowe so litle a passion make thee impatient what shall then doe the intolerable fire of purgatorie or of hell Thou mayest not haue two heauens that is to saye to ioye here and to haue delectation here and after to ioye also with Christe in heauen Moreouer if thou haddest lyued alwaye vnto this daye in honours and fleshlye delectations what should it profite thee nowe if thou shouldest this present instant departe the worlde Therefore all thing is vanitie but to loue God and to serue him He that loueth God with all his heart dreadeth neither death torment iudgement nor hell for a perfect loue maketh a sure passage to God but if a mā yet delite in sinne it is no meruaile though he dreade both death and hell And though suche a dreade be but a thral dread yet neuerthelesse it is good that if the loue of God withdrawe vs not from sinne that the drede of hell constraine vs therto He that setteth apart the drede of God may not longe stand in the state of grace but soone shall he run into the snare of the deuill and lightlye shall he therewith be deceaued Of the feruent amendinge of all our life and that vve shall speciallie take heede of our ovvne soule health before all other The .25 Chapter MY sonne be wakinge and diligent in the seruice of God and thinke ofte wherfore thou art come and why thou haste forsakē the world was it not that thou shouldest liue to God and be made a spirituall man yes truelie Therefore stirre thy selfe to perfection for in short time thou shalt receaue the full rewarde of all thy laboures and from thenceforth shall neuer come to thee neither sorowe nor dreade Thy labour shalbe litle and short and thou shalt receaue therefore againe euerlastinge rest and comfort If thou abide faythfull and feruent in good deedes without doubt our Lorde will be faythfull and liberall to thee in his rewardes Thou shalt alwaye haue a good trust that thou shalt come to the palme of victorie but thou shalt not set thee in a full suretie thereof least happlie thou waxe dul and proude in heart A certaine person which often times doubted whether he where in the state of grace or not on a time fell prostrate in the Churche and sayde thus O that I might knowe whether I shoulde perseuer in vertue to the
ende of my life And anone he hearde inwardlie in his soule the answere of our Lord sayinge VVhat wouldest thou doe yf thou knewest thou shouldest perseuer doe nowe as thou wouldest doe then and thou shalt be safe and so anone he was comforted and committed himselfe whollie to the will of God and all his doubtfulnes ceassed and neuer after would he curiousie search to know what should become of him but rather he studied to knowe what was the will of god against him and how he might begin and ende all his deedes that he should doe to the pleasure of God and to his honour Trust in God and do good deedes sayth the prophete Dauid inhabite the earth and thou shalt be fedde with the riches of thy good deedes But one thing withdraweth manie from profitinge in vertue and from amendment of life that is an horrour and a false worldlie dreade that they may not abide the paine and labour that is needefull for the gettinge thereof Therefore they shall most profite in vertue before all other that enforce them selues mightilie to ouercome those thinges that be moste greeuous and contrarious to them For a man profiteth there moste there winneth most grace where he moste ouercommeth him selfe and wherin he most mortifieth his bodye to the soule But all men haue not in lyke much to mortifie and ouercome for some haue mo passions then some haue Neuerthelesse a feruent louer of god though he haue more greater passions thē other yet shall he be more stronger to profite in vertue then another that is better manered and that hath fewer passions but is lesse feruent to vertue Two thinges helpe a man much to amendment of lyfe that is a mightie withdrawinge of himselfe from those thinges that the bodye most inclineth him to and a feruent labour for suche vertues as he hath moste neede of Studie also to ouercome in thy selfe those thinges that most mislike thee in other men and take alwaye some speciall profite in euerie place wheresoeuer thou become as yf thou see any good example enforce thee to folowe it and yf thou see any euill example looke thou eschewe it As thy eye considereth the workes of other right so and in the same wise thy workes be considered of other O howe ioyous and howe delectable is it to see religious men deuoute and feruent in the loue of God well manered and well taught in ghostlie learning and on the contrarye part howe heauye and sorowfull is it to see them liue inordinatlie not vsinge those thinges that they haue chosen and taken them to Also how inconuenient a thinge is it a man to be negligent in the purpose of his firste callinge and to set his mynde to thinges that be not committed to hym Thinke ofte therefore on the purpose that thou haste taken and set before the eye of thy soule the memorie of Christes passion and if thou beholde well and diligentlie his blessed life thou mayest well be ashamed that thou haste no more conformed thee to him then thou haste done He that will inwardly and deuoutlie exercise him selfe in the moste blessed lyfe and passion of our Lorde Iesus Christe shall finde therein plenteouslye all that is necessarie for him so that he shall not neede to seeke any thinge without him O yf Iesu crucified were ofte in our hearts and in our remembrance we should soone be learned in all thinges that be necessarie for vs. A good religious man that is feruent in his religion taketh all thing wel and doth gladly all that he is commaunded to doe but a religious person that is negligent and slouthfull hath trouble vpon trouble suffereth great anguishe and paine on euerie side for he lackeeh the true inwarde comfort and to seeke the outward comfort he is prohibited Therefore a religious person that liueth without discipline is like to fall in great ruine Also he that in religion seeketh to haue libertie and releasinge of his dutie shall alwaye be in anguishe and sorowe for one thinge or other shall euer displease him Therefore take heede howe other religious persōs doe that be right straitlie kept vnder the rule of theire religion They goe seldome forth they liue hardly they eate poorelie and be cloathed grosselie they labour much speake litle watche longe rise earlie make longe prayers reade ofte and keepe them selues alwaye in some wholsome doctrine Beholde the Carthusiens the Cistersiens and manie other monkes and Nunnes of diuers religions howe they rise euerie night to serue our Lorde And therefore it were great shame to thee that thou shouldest waxe slowe and dull in so holie a worke where so manie laude prayse our Lorde O howe ioyous a life were it if we should nothinge else doe but with heart and mouth continuallye prayse our Lorde Nowe truelie yf we should neuer neede to eate drinke nor sleepe but that we might alwaye laude him and onelie take heede to spirituall studies then were we much more happie and blessed then we are nowe when we are bounde of necessitie to serue the bodie O would to God that these bodilie meates were turned into spirituall refections which alas for sorowe we taste but seldome VVhen a man is come to that perfection that he seeketh not his consolation in any creature then beginneth God first to sauour sweet vnto him and then he shall be contented with euery thinge that commeth be it in likinge or mislikinge Then shall he be glad for no worldlie profite be it neuer so great nor sorie for the wantinge of it for he hath set and established hym selfe whollie in God the which is vnto him all in all to whom nothing perisheth nor dyeth but all thinge liueth to hym and serueth him without ceassinge after his biddinge In euerie thinge remember the ende and that time lost can not be called againe VVithout labour and diligence thou shalte neuer get vertue If thou beginne to be negligent thou beginnest to be feeble and weake but yf thou applie thee to feruour thou shalt finde great helpe of God for the loue of vertue thou shalt finde lesse payne in all thy laboures then thou diddest first He that is seruent and louinge is alway quicke and readie to all thinges that be of God and to his honour It is more labour to resist vices and passions then it is to toyle and sweate in bodily labours He that will not flee small sinnes shalt be litle and litle fall into greater Thou shalt alway be glad at night when thou haste spent the daye before fruitfullye Take heede to thy selfe stirre thy selfe alwaye to deuotion Admonishe thy selfe and howesouer thou remember other forget not thy selfe and so much shalt thou profite in vertue as thou canst breake thine owne will and folowe the will of God Here beginneth the seconde Booke Of invvarde conuersation The firste Chapter THe kyngdome of God is within you saith Christ our Sauiour Turne thee therefore with all thy heart to God and forsake
it is often times muche profitable to vs for the more surer keeping of meekenes that other men knowe our defaultes and reproue vs of them VVhen a man meeketh him selfe for his offences he lightly pleaseth other and reconcileth himselfe to them whom he hath offended The meeke man almightie God defendeth and comforteth to him he inclineth him selfe and sendeth him great plentye of his grace To him also he sheweth his secrettes and louingly draweth him to him and after his oppressions he lifteth him vp to glorie The meeke man when he hath suffred confusion and reproufe is in good peace for he trusteth in God and not in the worlde Moreouer if thou wilt come to the highnes of perfection thinke not thy selfe to haue profited any thinge in vertue til thou canst feele meekely in thine heart that thou haste lesse meekenes and lesse vertue then any other hath Hovve good it is for a man to be peacefull The 3. Chapter FIrste put thy selfe in peace and then mayest thou the better pacifie other A peacefull man and a patient profiteth more to him selfe and other also then a man learned who is vnpeacefull A man that is passionate turneth often times good into euill lightlie beleeueth the worse part but a good peacefull man turneth all thinge to the best and hath suspition to no man But he that is not content is ofte troubled with manye suspitions and neither is he quiet him selfe nor yet suffreth he other to be quiet He speketh oftē times that he shoulde not speake and he omitteth to speake that were more expedient to be spoken He considereth greatlye what other be bounde to doe but to that where vnto he him selfe is bounden he is full negligent Haue therefore firste a zeale and a respect to thy selfe and to thine owne soule and then mayest thou the more righteously and with the more due order of charitie haue zeale vpon thy neighboures Thou arte anone ready to excuse thine owne defaultes but thou wilt not heare the excuses of thy brethrē Truely it were more charitable and more profitable to thee that thou shouldest accuse thy selfe and excuse thy brother for if thou wilt be borne beare other Behold how farre thou art yet from perfect meekenes and charitie which can not be angry with none but with them selues It is no great thinge to be well conuersant with good and tractable men for that naturallie pleaseth all people and euery man gladlie hath peace with them and moste loueth them that folowe their appetite but to liue peaceablie with euill men and with frowarde men that lacke good maners and be vntaught and that be also contrarious vnto vs is a great grace and a manlie deede and muche to be praysed for it can not be done but through great ghostlie strength Some persons can be quiet them selues and can also liue quietlie with other and some can neither be quiet them selues nor yet suffer other to be quiet They be greeuous to other but they be more greeuous to them selues Some can keepe them selues in good peace and can also bringe other to liue in peace and neuerthelesse all our peace while we be in this mortall lyfe standeth more in meeke sufferinge of troubles and of thinges that be contrarious vnto vs then in the not feelinge of them for no man may liue here without some trouble And therefore he that can best suffer shall haue moste peace and is verie true ouercome of him selfe is a Lord of the world a frende to Christe and the true inheritour of the kingdome of heauen Of a pure mind and a simple intent The .4 Chapter MAn is borne vp from earthlye thinges with two winges that is to saye with plainnes and cleannes plainnes is in the intent cleannes is in the loue The good true and playne intēt looketh toward God but the cleane loue taketh a saye and tasteth his sweetnes If thou be free from all inordinate loue there shall no good deede hinder thee but that thou shalt therewith increase in the way of perfection If thou intende well and seeke nothinge but God and the profite of thine owne soule of thy neighbours thou shalt haue great inward libertie of minde And if thy heart be strayte with God then euery creature shall be to thee a mirrour of life a booke of holie doctrine for there is no creature so litle nor so vile but that it sheweth and representeth the goodnes of God And if thou were inwardlie in thy soule pure and cleaue thou shouldest then without lettinge take all thinges to the best A cleane heart pearceth both heauē and hell Such as a man in his conscience inwardlye suche he sheweth to be by his outward conuersation If there be any true ioye in this worlde that hath a man of a cleane cōscience And if there be anye where tribulation or anguishe an euill conscience knoweth it best Also as yron put into the fire is clensed fro ruste and is made all cleane and pure right so a man turninge him selfe whollie to God is purged from all slouthfulnes sodenlie is chaunged into a new man VVhen a man beginneth to waxe dull slowe to ghostlie busines then a litle labour feareth him greatlie and then taketh he gladly outward comfortes of the worlde and of the fleshe but when he beginneth perfectlye to ouercome him selfe and to walke strōglye in the way of God then he regardeth the laboures but litle that he thought before to be right greeuous and as importable to hym Of the knovvinge of our selfe The .5 Chapter VVe may not trust muche in our selues nor in our owne wit for ofte times through our presumption we lacke grace and right litle light of true vnderstanding is in vs and that we haue many times we lose through our owne negligēce and yet doe we not see neither will we see howe blinde we are Ofte times we doe euill and in defence thereof we doe muche worse and sometime we be moued with passion and we weene it to be of a zeale to god VVe can anone reproue small defaults in our neighbours but our owne defaults that be muche greater we will not see VVe feele anone and ponder greatly what we suffer of other out what other suffer of vs we will not consider But he that woulde well and righteously iudge his owne defaults shuld not so rigorously iudge the defaults of his neighbours A man that is inwardlye turned to God taketh heede of him selfe before all other and he that can well take heede of him selfe can lightly be still of other mens deedes Thou shalt neuer be an inward man and a deuout folower of Christe onlesse thou canste keepe thy selfe from medling on other mens deedes canste specially take heede of thine owne If thou take heede wholy to God and to thy selfe the defaultes which thou seest in other shall litle moue thee VVhere art thou when thou art not present to thy selfe And when thou haste all runne about and much
haste considered other mens workes what haste thou profited thereby if thou haue forgotten thy selfe If thou wilt therfore haue peace in thy soule and be perfectly vnited to God in blessed loue set apart all other mens deedes and onely set thy selfe and thine owne deedes before the eye of thy soule that thou seest amisse in thee shortly reforme it Thou shalt much profit in grace if thou keepe thee free from all tēporall cares it shall hinder thee greatly if thou set price by any temporall thinges Therefore let nothing be in thy sight high nothing great nothing liking ne acceptable to thee but it be purely God or of God Thinke all comfortes vayne that come to thee by any creature He that loueth God and his owne soule for God despiseth all other loue for he seeth well that God alone which is eternall incomprehensible and that fullfilleth all thinges with his goodnes is the whole solace comfort of the soule and that he is the verie true gladnes of harte and none other but onlye he Of the gladnes of a cleane conscience The 6. Chapter THe glorie of a good man is the witnesse of God that he hath a good cōscience Haue therefore a good conscience and thou shalt alwaye haue gladnes A good conscience may heare many wronges and is euer mery and glad in aduersities but an euill conscience is alwaye fearefull and vnquiet Thou shalt reste thee sweetelie and blessedlie if thine owne hart reproue thee not Be neuer glad but when thou hast done well Euill men haue neuer perfect gladnes nor feele no inwarde peace for our Lorde sayth there is no peace to wicked people And though they say VVe be in good peace there shall no euill come to vs loe who may greeue vs or hurt vs beleeue thē not for sodēly the wrath of god shall fal vpon them vnlesse they amende and all that they haue done shall turne to nought and that they would haue done shall be vndone It is no greeuous thinge to a feruent louer of God to ioye in tribulation for all his ioye and glarie is to ioy in the crosse of our Lord Iesus Christ It is a short glorie that is geuen to man and commonlie some heauines foloweth after The ioye and gladnes of good men is in their owne conscience and the ioye of righteous men is in God and of God and their ioye is in vertue and in good life He that desireth the verie perfect ioy that is euerlastinge setteth litle price by temporall ioye and he that seeketh any worldlie ioye or doeth not in his harte fullie despise it sheweth him selfe openlie to loue but litle the ioy of heuen He hath great tranquilitie and peace of hart that neither regardeth prayses nor dispraises and he shall soone be pacified and cōtent that hath a good cōscience Thou art not the better because thou art praysed nor worse if thou be dispraysed for as thou art thou art And whatsoeuer be sayd of thee thou art no better then almightie God which is the searcher of mans hart will witnes thee to be If thou behoulde what thou art inwardlie thou shalt not care muche what the world speaketh of thee outwardlie Man seeth the face but God beholdeth the hart Man beholdeth the deede but God beholdeth the intent of the deede It is a great tokē of a meeke hart a man euer to doe well and yet to thinke himselfe to haue done but litle And it is a great signe of cleannes of life and of inward trust in God when a man taketh not his comfort of any creature VVhen a man seeketh no outward witnes for him selfe it appeareth that he hath wholly committed him selfe to God Also after the wordes of S. Paule he that commendeth him selfe is not iustified but he whom God commendeth and he that hath his minde alwaye lyfte vp to God and is not bounde with any inordinate affection outwardlie is in the degree and in the state of a holye and a blessed man Of the loue of Iesu aboue all thinges The .7 Chapter BLessed is he that knoweth how good it is to loue Iesu and for his sake to despise him selfe It behoueth the louer of Iesu to forsake all other loue beside him for he will be loued onelye aboue all other The loue of creatures is deceyuable and fayling but the loue of Iesu is faithfull and alwayes abydinge He that cleaueth to any creature must of necessitie fayle as doth the creature but he that cleaueth abydingly to Iesu shall be made stable in him for euer Loue him therefore holde him thy freende for whē all other forsake thee he will not forsake thee nor suffer thee finally to perishe Thou must of necessitie be departed from thy freendes and from all mans companye whether thou wilt or not and therfore keepe thee with thy Lorde Iesu lyuing and dying and commit thee to his fidelitie and he wil be with thee and helpe thee when all other forsake thee Thy beloued is of such nature that he will not admit any other laue for he will haue alonely the loue of thy hart and will sit therin as a king in his proper throne If thou couldest well auoyde from thee the loue of creatures he would alway abyde with thee and neuer woulde forsake thee Thou shalte in maner finde it all as lost whatsoeuer trust thou hast put in any maner of thing beside Iesu Put not thy trust therfore to any suche thing as is not but a quilfull of winde or as a holowe sticke which is not able to sustayne thee ne to helpe thee but in thy most neede will deceyue thee for man is but as hay and all his glorie is as a flowre in the feelde which sodenlye vanisheth and slideth awaye if thou take heede only to the outward appearaunce thou shalt soone be deceyued and if thou seeke thy comfort in any thing but in Iesu thou shalt feele thereby great spirituall losse but if thou seeke in all thinges thy Lord Iesu thou shalt truly finde thy Lorde Iesu and if thou seeke thy selfe thou shalt finde thy selfe but that shall be to thine owne great losse for truly a man is more greuous and more hurtfull to him selfe if he seeke not his Lorde Iesu then is all the worlde and more then all his aduersaries may be Of the familier freendship of Iesu The .8 Chapter VVhen our Lorde Iesu is present all thing is liking nothing seemeth harde to doe for his loue but when he is absent all thing that is done for his loue is paynefull and harde VVhen Iesu speaketh not to the soule there is no faythfull consolation but if he speake but one worde onely the soule feeleth great inwarde comfort Did not Mary Magdalene rise soone from weeping when Martha shewed her that her maister Christe was nigh called her yes truly O that is an happie houre when Iesus calleth vs from weeping to ioy of spirite Remember howe drye how vndeuout thou art without Iesu and
how vnwise how vayne and how vncunning thou art when thou desirest any thing beside Iesu truely that desire is more hurtfull to thee than if thou haddest lost all the worlde VVhat may this worlde gene thee but through the helpe of Iesu To be without Iesu is a payne of hel and to be with Iesu is a pleasaunte Paradise If Iesu be with thee there maye no enimie greue thee he that findeth Iesu findeth a great treasure that is best aboue all other treasures and he that Ioseth Iesu loseth verie muche and more than all the world He is most poore that liueth without Iesu and he his moste riche that is with Iesu It is great cunning to be well cōuersaunt with Iesu and to keepe him is right great wisedome Be meke peacefull and Iesu shall be with thee be deuout and quiet and Iesu will abyde with thee Thou mayest anone dryue awaye thy Lorde Iesu and loose his grace if thou applye thy selfe to outwarde thinges and if through negligence of thy selfe thou loose him what freende shalte thou thē haue VVithout a freende thou mayest not long endure and if Iesu be not thy freende moste before all other thou shalt be verie heauye and desolate and be lefte without all perfect frendship And therefore thou doest not wisely if thou trust or ioye in any other thinge beside him VVe shoulde rather choose to haue all the worlde against vs then to offende God and therefore of all that be to thee lefe and dere let thy Lorde Iesu be to thee moste lefe and dere and moste specially beloued to thee aboue all other and let all other be beloued for him and he onelie for him selfe Iesu is onelie to be beloued for him selfe for he onelie is proued good and faythfull before all other freendes In him and for him both enimies and freendes are to be beloued and before all things we ought meekely with all diligence to praye to him that he may be beloued and honoured of all his creatures Neuer couer to be singulerly loued or commended for that belongeth onelye to God which hath none lyke vnto him and desire not that any thinge be occupied with thee in thy harte ne that thou be occupied with loue of any creature but that thy Lorde Iesu may be in thee and in euery good man and woman Be pure cleane inwardly without letting of any creature as nigh as thou canste for it behoueth thee to haue a right cleane and a pure hart to Iesu if thou wilt knowe and feele howe swete he is And verily thou mayst not come to that puritie vnlesse thou be preuēted and drawen through his grace that all other things set apart thou be inwardlye knyt and vnited to him VVhen the grace of God cōmeth to a man then is he made mightie and stronge to doe euery thinge that belongeth to vertue and when grace withdraweth then is he made weake feeble to doe any good deede and is in maner as he were lefte onely to payne and punishmentes And yf it happen so with thee yet dispaire not ouermuch therfore nor leaue not thy good deedes vndone but stande alwaye strōglye after the will of God and turne all thinges that shall come to thee to the laude and praysinges of his name For after winter commeth somer and after the night commeth the daye and after a great tempest sheweth agayne right cleare and pleasaunt weather Of the vvanting of all solace and comfort The 9. Chapter IT is no great thinge to despise mans comfort when the cōfort of God is present but it is a great thinge and that a right great thinge a man to be so stronge in spirit that he may beare the wantinge of them both and for the loue of God and to his honour to haue a readie will to beare as it were a desolation of spirite and yet in nothinge to seeke him selfe nor his owne merites VVhat proofe of vertue is it if a man be mery and deuout in God when grace commeth and visiteth the soule for that houre is desired of euery creature He rideth right safely whom the grace of God beareth supporteth and what maruell is it if he feele no burden that is borne vp by him that is almightie and that is led by the soueraigne guide that is God him selfe VVe be alwaye glad to haue solace consolation but we would hane no tribulation nor we will not lightly cast from vs the false loue of our selfe The blessed Martyr Saint Laurence through the loue of God mightily ouercame the loue of the worlde and of him selfe for he despised all that was likinge and delectable in the worlde And Sixtus the Pope whom he most loued for the loue of God he suffred meekelie to be taken frō him so through the loue of God he ouercame the loue of man for mans comfort he chose rather to folow the will of God Doe thou in like wise and learne to forsake some necessary and welbeloued freende for the loue of God and take it not greeuouslie when thou art left or forsaken of thy freende for of necessitie it behoueth worldlie frendes to be disseuered It behoueth a man to fight long and mightilye to striue with him selfe before he shall learne fully to ouercome him selfe or be able freely and readlly to set all his desires in God VVhen a man loueth him selfe and much trusteth to him self he falleth anone to mans comfortes but the verie true louer of Christe and the diligēt folower of vertue falleth not so lightlye to them neither seeketh much such sensible sweetenes ne such bodely delites but rather is glad to suffer great harde labours paine for the loue of Christ Neuerthelesse when ghostlye comfort is sent to thee of God take to meeklye and geue humble thankes for it but knowe it for certain that it is of the great goodnes of God that sendeth it to thee and not of thy deseruing and looke thou be not therefore lift vp into pride nor that thou ioye much thereof neither presume vainely therein but rather that thou be the more meeke for so noble a gifte and the more warie and fearefull in all thy workes for that time will passe awaye and the time of temptation will shortlye folowe after VVhen comfort is withdrawen dispayre not therefore but meekelye and patiently abide the visitation of God for he is able and of power to geue thee more grace and more ghostly comfort then thou haddest first Suche alteratiō of grace is no new nor straunge thinge to them that haue had experience in the waye of God for in great Saintes and holye prophetes was many times founde like alteration VVherefore the prophete Dauid sayth Ego dixi in abundantia mea non mouebor in aeternum That is to saye VVhen Dauid had aboundance of ghostly comfort he saide to our Lorde that he trusted he should neuer be remoued from such comfort But after when grace withdrewe he saide Auertisti faciem
it were put in thy election thou shouldest rather chose aduersitie then prosperitie for then by the pacient sufferinge thereof thou shouldest be more like to Christe and the more confirmed to all his saintes Our merite and our perfectioÌ„ of life standeth not in consolations and sweetnes but rather in sufferinge of great greeuous aduersities and tribulations For if there had bene any nearer or better waye for the health of mans soule then to suffer our Lorde Iesu would haue shewed it by wordes or by examples But for there was not therefore he openlie exhorted his disciples that folowed him and all other that desired to folowe him to forsake their owne will and to take the Crosse of penance and folowe him saying thus VVho so will come after me forsake he his owne will take he the Croue and folowe he me Therefore all thinges searched and redde be this the finall conclusion that by many tribulations it behoueth vs to enter into the kingdome of heauen To the which bring vs our Lorde Iesus Amen Here beginneth the third Booke Of the invvarde speakinge of Christ to a faythfull soule The firste Chapter I Shall take heede saith a deuout soule and I shall heare what my Lorde Iesu shall speake in me Blessed is that man whiche heareth Iesu speaking in his soule and that taketh of his mouth some worde of comforte and blessed be the eares that heare the secret rowninges of Iesu and heede not the deceytfull rowninges of this world And blessed be the good playne eares that heede not the outwarde speache but rather take heede what God speaketh and teacheth inwardlye in the soule Blessed be the eyes also that be shutte from sight of outwarde vanities that take hede to the inwarde mouinges of God Blessed be they also that get them vertues and prepare them by good bodily and ghostly workes to receyue dayly more and more the secrete inspirations and inward teachinges of God Also blessed be they that set them selues wholly to serue God and for his seruice set apart all lettinges of the world O thou my soule take heede to that is sayde before and shet the dores of thy sensualities that are thy fyue wittes that thou mayest heare inwardlye what our Lord Iesu speketh in thy soule Thus saith thy beloued I am thy health I am thy peace I am thy lyfe keepe thee with me and thou shalt finde peace in me Forsake the loue of transitorie thinges and seeke thinges that be euerlasting VVhat be all temporall thinges but deceauable and what may any creature helpe thee if thy Lord Iesu forsake thee Therefore all creatures and all worldlye thinges forsaken lefte 〈◊〉 that in thee is to make thee pleasaunt in his syght that after this lyfe thou mayst come to the life euerlasting in the kingdome of heauen AmeÌ„ Hovve allmightie God speaketh invvardlye to mans soule vvithout sounde of vvordes The .2 Chapter SPeke Lord for I thy seruaÌ„t am readie to heare thee I am thy seruant geue me wisedome vnderstanding to knowe thy commaundements Bowe my heart to folowe the wordes of thy holy teachings that they may distil into my soule as dewe into the grasse The children of Israel sayde to Moyses Speake thou to vs and we shall heare thee but let not our Lorde speake to vs least haply we dye for dreade Not so Lord not so I beseeche thee but rather I aske meekelye with Samuel the prophete that thou vouchsafe to speake to me thy selfe and I shall gladlye heare thee Let not Moyses nor any other of the prophets speake to me but rather thou Lorde who art the inward inspirour and geuen of light to all prophets for thou alone without them mayest fully informe and instruct me They without thee maye litle profite me They speake thy wordes but they geue not the spirite to vnderstand the wordes They speake fayre but if thou be still they kindle not the heart They shewe faire letters but thou declarest the sentence They bring forth great high misteries but thou openest therof the true vnderstanding they declare thy commaundements but thou helpest to performe them They shew the way but thou geuest comfort to walke therein They doe all outwardly but thou illuminest and infourmest the heart within They water onely outwardly but it is thou that geuest the inwarde growing They crye all in wordes but thou geuest to the hearers vnderstanding of the wordes that be hard Let not Moyses therfore speake to me but thou my Lorde Iesu who art the euerlasting truth least happely I dye and be made as a man without fruit warmed outwardly and not inflamed inwardly and so to haue the harder iudgement for that I haue hearde thy word not done it knowen it and not loued it beleeued it and not fulfilled it Speake therefore to me thy selfe for I thy seruaunt am readye to heare thee Thou hast the wordes of eternall life speake them to me to the full comfort of my soule and geue me amendement of all my life past to thy ioy honor and glory euerlastingly Amen That the vvordes of God are to be hearde vvith great meekenes and that there be but fevve that ponder them as they ought to doe The .3 Chapter MY sonne sayth our Lord heare my wordes and folow them for they be moste sweet farre passing the wisedome cunning of all philosophets and wise men of the worlde My words be spirituall and ghostly and can not be fully comprehended by mans wit neither are they to be turned or applyed to the vayne pleasure of the hearer but are to be heard in sileÌ„ce with great meeknes and reuerence and with great inward affection of the heart and also in great rest and quietnes of body and soule O blessed is he lord whom thou infourmest teachest so that thou mayest be meelie and mercifull Lorde vnto him in the euil day that is to say in the day of the most dreadful iudgement that he be not then left desolate comfortlesse in the land of daÌ„nation Then sayth our Lord againe I haue taught prophetes from the beginning and yet cealse I not to speake to euery creature but many be deafe will not heare many heare the worlde more gladly then me and more lightly folowe the appetite of the fleshe theÌ„ the pleasure of God The worlde promiseth temporall thinges of small value yet is he serued with great affectioÌ„ but God promiseth high thinges and thinges eternall and the hearts of the people be slowe dul Oh who serueth obeyeth God in all thinges with so great desire as he doth the worlde and as worldly princes be serued obeyed I trow none for why for a litle prebend great iourneyes be taken but for the life euerlasâ—ing the people wyll scarsely lift their feete once from the grounde A thing that is of small price many times is busily sought and for a penie is sometime great strife and for the promise of a litle worldlye profite men eschewe not to
me and to all goodnes all that he can and he will also hinder thee from all good workes and deuout excercises if he may that is to saye from the honour and worship that thou art bounde to geue to me and to my saintes and from minde of my passion and from the remembraunce of thine owne sinnes from a diligent keeping of thy harte in good meditatiōs and from a stedfast purpose to profite in vertue He will also put into thy mynde many ydle thoughts to make thee yrke and to be soone werye with prayer and with readinge and with all other good vertuous workes A meke confession displeaseth him much and if he can he will let a man that he shall not be houseled But beleue him not nor care not for him though he assayle thee neuer so muche Make all his malice returne to him selfe agayne and saye to him thus Go from me thou wicked spirit and be thou ashamed for thou art foule and vglye that wouldest bringe suche thinges into my mynde Go from me thou false deceyuer of mankinde thou shalt haue no part in me for my Sauiour Iesu standeth by me as a mightie warriour and a stronge champion and thou shalt flye awaye to thy confusion I had leuer suffer the most cruell death then to consent to thy malicious stiringes Be still therefore thou cursed feende and cease thy malice for I shall neuer assent to thee though thou vexe me neuer so muche Our Lorde is my light and my health whom shal I dreade and he is the defender of my life what shall I feare Truely though an hoste of men arise against me my hart shall not dread them For why God is my helper and my redeemer Then sayth our Lorde agayne to such a soule striue alwaye as a true knight against all the styringes of the enymie And if thou be sometyme through thy frailtie ouercome rise so one againe and take more strength then thou haddest first trust vertlie to haue more grace and more comfort of God than thou haddest before But beware alwaye of vainglorie and pride for therby many persons haue fallen into greate errours and into great blindnes of soule so farre that it hath bene right nigh incurable Be it therefore to thee a great exemple and a matter of perpetuall meekenes the fall ruine of suche proude folkes that foolishlie haue presumed of them selfe haue in the end finallie perished by their presumption Hovve grace is to be kept close through the vertue of meekenes The .8 Chapter MY sonne it is muche more expedient and muche more surer way for thee that thou hide the grace of deuotion and not to speake much of it nor much to regard it but rather to dispise thy selfe the more for it and to thinke thy selfe vnworthy any such gracious gift of god than to speke of it And it is not good to cleaue muche to suche affections as may be soone turned into the cōtrary VVhen thou hast the grace of deuotion consider how wretched needy thou wert wont to be when thou haddest no such grace The profite and increase of life spirituall is not onely when thou hast deuotion but rather when thou canst meekly and patienly beare the withdrawing absenting thereof and yet not to leaue thy prayers nor thy other good deedes that thou art accustomed to doe vndone but to thy power and as far as in thee is doest thy best therin and forgettest not thy duetie therefore nor art not negligent for any dulnes or vnquietnes of minde that thou feelest Neuerthelesse there be many persons that when any aduersity falleth to them they be anone vnpatient and be made thereby very slowe and dull to doe any good deede and they hinder them selues greatly For it is not in the power of man the waye that he shall take but it is onelye in the grace of God to dispose that after his will and to sende comforte when he will and as muche as he will and to whom he will as it shall please him and none otherwise Some vnware persons through an vndiscrete desire that they haue had to haue the grace of deuotion haue destroyed them selues for they woulde doe more then their power was to doe and would not knowe the measure of their gift nor the litlenes of their owne strength but rather woulde folowe the pride of their heart then the iudgement of reason And because they presumed to doe greater thinges then was pleasant to God therefore they lost anone the grace that they had before were lefte needy and without comfort which thought to haue builded their nestes in heauen and so they were taught not to presume of them selues but meekely to trust in God and in his goodnes Also such persons as be beginners and yet lacke experience in ghostly trauayle maye lightly erre and be deceiued vnlesse they will be ruled by counsayle of other And if they will needlye folowe their owne counsaile and will in no wise be remoued from their owne will it will be very perillous to them in the ende And it is not lightly seene that they that be wise and cunning in their owne sight will be meekely ruled or ordered by other It is better to haue litle cunning with meekenes then great cunninge with vayne liking therein and it is better to haue litle cunninge with grace then muche cunninge whereof thou shouldest be proude Also he doth not discretely that in time of deuotion setteth him selfe also to spirituall mirth and as it were to a heauenly gladnes forgetteth his former desolation and the meeke drede of God Neither doeth he well or vertuously that in time of trouble or any maner aduersitie or greefe beareth him selfe ouer much desperatlye and doth not feele or thinke so faithfully of me as he ought to doe He that in time of peace and ghostly comfort will thinke him selfe ouermuche sure commonly in time of battaile and of temptation shall be founde ouermuche deiect fearfull but if thou couldest alwaye abide meeke and litle in thine owne sight and couldest order well the motiōs of thine owne soule thou shouldest not so soone fall into presumption or dispaire nor so lightly offend almightie God VVherfore this is good and wholsome counsell that when thou haste the spirite of feruour thou thinke howe thou shalt doe when that feruor is passed and then whē it happeneth so with thee that thou thinke that it may soone come againe which to my honoure to thy prouing I haue withdrawen for a time And it is more profitable to thee that thou shouldest be so proued then that thou shouldest alway haue prosperous thinges after thy will for why merites are not to be thought great in any person because he hath manye visions or many ghostlye comfortes or for that he hath cleere vnderstāding of Scripture or that he is set in high degree but if he be stablye grounded in meekenes and fulfilled with charitie and seeke wholly the worship of
God in nothing regardeth him selfe but fullie in his heart can despise him selfe also coueteth to be despised of other then maye he haue good trust that he hath somewhat profited in grace and that he shall in the ende haue great rewarde of God for his good trauaile Amen Hovv vve shall thinke through meekenes our selfe to be vile and abiect in the sight of God The 9. Chapter SHall I Lorde Iesu dare speake to thee that am but duste and ashes verilie yf I thinke my selfe any better then ashes duste thou standest against me also myne owne sinnes beare witnes against me that I may not withsaye it but if I despise my selfe and set my selfe at naught and thinke my selfe but ashes and dust as I am then thy geace shall be nigh vnto me and the light of true vnderstandinge shall enter into my heart so that all presumption pride in me shall be drowned in the vale of meekenes through perfect knowinge of my wretchednes Thorough meekenes thou shalt shewe vnto me what I am what I haue bene and from whence I came for I am nought and knewe it not If I be left to my selfe theÌ„ am I nought and all is feeblenes and imperfection But if thou vouchesafe a litle to beholde me anone I am made stronge and am â—illed with a newe ioye and meruaile it is that I wretch am so soone lift vp from my vnstablenes into the beholdinge of heauenlie thinges and that I am so louinglie lifted vp of thee that of my selfe fall downe alwaye to earthlie likinges But thy loue Lorde causeth all this which preuenteth me and helpeth me in all my necessities and keepeth me warily from all perils daungers that I daylye am like to fall into I haue lost thee and also my selfe by inordinate loue that I haue had to my selfe and in seekinge of thee againe I haue founde both thee and me and therefore I will more deeply from henceforth set my selfe at naught and more diligentlye seeke thee then in time paste I haue done for thou Lorde Iesu thou doest to me aboue all my merites aboue all that I can aske or desire But blessed be thou in all thy workes for though I be vnworthy any good things yet thy goodnes neuer ceasseth to doe well to me also to manye other which be vnkind to thee and that are turned right farre from thee Turne vs Lorde therefore to thee agayne that we maye heÌ„ceforward be louing thankfull meeke deuout to thee for thou act our health thou art our vertue and all our strength in body and soule and none but thou to thee therfore be ioy and glory euerlastingly in the blisse of heauen Amen Hovve all thinges are to be referred to God as ende of euery vvorke The .10 Chapter My sonne sayth our Sauiour Christ I must be the ende of all thy workes if thou desire to be happy and blessed And if thou referre all goodnes to me from whom all goodnes commeth then shall be purged and made cleane in thee thine inwarde affections which els would be euill inclined to thy selfe and to other creatures If thou seeke thy selfe in any thing as ende of thy worke anone thou faylest in thy doinge and waxest drie and barrein froÌ„ all moysture of grace VVherfore thou must referre all thinges to me for I geue all Behold therfore all things as they be flowinge and springinge out of my soueraine goodnes and reduce all thinges to me as to their originall beginninge for of me both small and great poore and riche as of a quicke springinge wall drawe water of life He that serueth me freelie and with good will shall receaue grace for grace But he that will glorifie him selfe in him selfe or willfully ioye in any thinge beside me shall not be stablished in perfect ioye nor be delated in soule but he shalbe letted anguished many wayes from the true freedome of spirite Thou shalt therefore ascribe no goodnes to thy selfe nor thou shalt not thinke that any person hath anye goodnes of him selfe but that thou yeelde alwaye the goodnes to me without whom man hath nothing I haue geuen all and all will I haue againe and with great straitnes will I looke to haue thankings therefore This is the truth whereby is driuen awaye all maner of vaine glorye and pride of heart If heauenly grace and perfect charitie enter into thy hart then shall there no enuie nor vnquietnes of mind neither any priuate loue haue rule in thee For the charity of God shal ouercome all thinges and shall dilate and inflame all the powers of thy soule VVherfore if thou vnderstandest a right thou shalt neuer ioye but in me and in me onelie thou shalt haue trust for no man is good but God alone who is aboue all thinges to be honoured and in all thinges to be blessed That it is svveete and delectable to serue God and to forsake the vvorlde The 11. Chapter NOw shall I speake againe to thee my Lorde Iesu and not ceasse And I shall say in the eares of my Lord my God and king that is in heauen O howe great is the aboundance of thy sweetenes which thou haste hidde and kept for theÌ„ that dreade thee But what is it then to them that loue thee that with all their hart do serue thee verily it is the vnspeakeable swetenes of contemplation that thou geuest to them that loue thee In this Lord thou hast moste shewed the swetenes of thy charitie to me that wheÌ„ I was not thou madest me and when I erred farre from thee thou broughtest me againe to serue thee and thou coÌ„maundest me also that I shall loue thee O fountaine of loue euerlasting what shal I say of thee howe maye I forget thee that hast vouchedsafe to louinglye to remember me VVheÌ„ I was like to haue perished thou shewedst thy mercy to me aboue all that I coulde thinke and desyre and hast sent me of thy grace and loue aboue my merites But what shall I geue thee againe for all this goodnes It is not geuen to all men to forsake the worlde to take a solitarye life and only to serue thee yet it is no great thing to serue thee whom euery creature is bounde to serue It ought not therefore to seeme any great thing to me to serue thee but rather it should seeme maruel and wonder to me that thou wilt vouchsafe to receaue so poore and so vnworthy a creature as I am into thy seruice and that thou wilt ioyne me to thy welbeloued seruantes Lo Lorde all thinges that I haue all that I doe thee seruice with is thine and yet thy goodnes is suche that thou rather seruest me then I thee for lo heauen earth planets and starres with their contents which thou hast created to serue man be readye at thy biddinge and doe daylye that thou haste commaunded And thou haste also ordeyned aungels to the minysterie of man But aboue all this thou
haste vouchedsafe to serue man thy selfe and haste promised to geue thy selfe vnto hym VVhat shall I then geue to thee agayne for this thousand folde goodnes woulde to God that I might serue thee all the dayes of my lyfe or at the least that I might one daye be able to doe thee faythfull seruice for thou art woorthye all honour seruice and praysinge for euer Thou art my Lorde and my God and I thy poorest seruant most bounde before all other to loue thee and prayse thee and I neuer ought to ware werye of the praysinge of thee And that is it that I aske and that I desire that is to say that I may alway laude and prayse thee Vouchsafe therfore moste mercifull Lord to supply that wanteth in me for it is great honour to serue thee all earthly thinges to despise for the loue of thee They shal haue great grace that freely submit theÌ„ selues to thy holye seruice And they shall finde also the moste sweete consolation of the holye ghoste and shall haue great freedome of spirit that here forsake all worldlye busines and choose a harde and straite lyfe in this worlde for thy name O free and ioyfull seruice of God by the which a man is made free holy and also blessed in the sight of God O holye state of religion which maketh a man lyke to aungels pleasant to God dreadefull to wicked spirites and to all faythfull people right highlye commendable O seruice much to be embraced and alwaye to be desired by whom the high goodnes is wonne and the euerlasting ioye and gladnes is gotten without ende That the desires of the heart ought to be vvell examined and moderated The 12. Chapter My sonne sayth our Lorde it behoueth thee to learne many thinges that thou haste not yet well lerned VVhat be they Lorde that thou order thy desires and affections wholly after my pleasure and that thou be not a louer of thy selfe but a desirous folower of my wil in all things I knowe well that desires ofte moue to this thing or to that but coÌ„sider well whether thou be moued principally for mine honour or for thine owne If I be in the cause thou shalt be wel contented whatsoeuer I doe with thee but if any thinge remayne in thy harte of thine owne will that is it that letteth and hindreth thee Beware therefore that thou leane not muche to thine owne desire without my councell least happly it repent thee and displease thee in the ende that firste pleased thee Euerye affection and desyre of mans hart that seemeth good and holye is not forthwith to be folowed nor euery contrarious affection or desire is not hastily to be refused It is sometime right expedient that a man refraine his affections and desires though they be good least happlye by his importunitie he fall into vnquietnes of minde or that he be a let to other or be letted by other and so faile in his doinge and sometime it behoueth vs to vse as it were a violence to our selfe and stronglye to resist and breake downe our sensuall appetite and not to regard what the fleshe will or will not but alwaye to take hede that it be made subiect to the will of the spirite and that it be so long chastised and compelled to serue till it be ready to all thing that the soule commaundeth that it can learne to be coÌ„tent with a litle and can delight in simple thinges and not to murmure nor to grudge for any coÌ„trarious thinges that may befall vnto it Hovv vve should keepe patience and continually stryue agaynst all concupiscence The .13 Chapter O My Lord God as I heare say patience is muche necessarie vnto me because of many contrarious thinges which in this life daylie chaunce I see well that howesoeuer I doe order my selfe for peace yet can not my life be without some battaile and sorowe My sonne it is true that thou sayest wherfore I will not that thou seeke to haue suche peace as wanteth temptations or as feeleth not some coÌ„tradictioÌ„ But that thou trow beleue that thou hast found peace wheÌ„ that thou hast many troubles and art proued with many coÌ„trarious thinges in this worlde And if thou saye thou mayest not suffer suche thinges how shalt thou then suffer the fire of Purgatory Of two euils the lesse euill is to be taken Suffer therefore patientlie the litle paines of this world that thou mayest hereafter escape the greater in the worlde to come Trowest thou that worldlye men suffer litle or nothing yes truely thou shalt find none without some trouble though thou seeke the most delicat persons that be But percase thou sayest to me againe they haue many delectations folowe their owne pleasures so much that they ponder but litle all their aduersities VVell I will it be as thou sayest that they haue all that they can desire but howe longe trowest thou that it shall endure Soothly it shal sodenlye vanish awaye as smoke in the ayre so that there shall not be lefte anye remembraunce of their ioyes passed yet when they liued they were not without great bitternes and griefe for ofte times of the same thing wherein they had their greatest pleasure receaued they after great trouble and payne righteouslie came that vnto them that forasmuche as they sought delectations and pleasures inordinatelye that they shoulde not fulfill their desire therein but with greate bitternes and sorowe O howe shorte howe false and howe inordinate be all the pleasures of this worlde Soothlye for dronkenship and blindnes of hearte the worldlye people perceaue it not nor wil not perceaue it but as dombe beastes for a lytle plesure of this corruptible life they runne headlonge into euerlastinge death Therefore my sonne go not after thy concupiscence but turne thee lightly from thine owne wil. Delite thee in god and fixe thy loue stronglye in him and he shall geue thee the asking of thine heart And if thou wilt haue coÌ„solation aboundantlye and wilt receaue the soothfast comfort that commeth of God dispose thy selfe fullye to despise this world and put from thee whollye all inordinate delectations and thou shalt haue pleÌ„teously the comfort of God And the more that thou with drawest thee from the consolation of all creatures the more sweete blessed consolations shalte thou receaue of thy creatoure But soothlye thou canst not at the first come to such coÌ„solations but with heauines and laboure goinge before thy olde custome will somewhat withstande thee but with a better custome it may be ouercome The flesh will murmure against thee but with feruour of spirite it shall be restrained The olde auncient enemy thee freende wil â—et thee if he can but with deuout prayer He shall be driuen awaye and with good bodilye and ghostlye laboures his waye shalbe stopped so that he shall not dare come nigh vnto thee Of the obedience of a meeke subiect after the example of our Lorde Iesu Christe The 14.
Chapter My sonne saith our Sauiour Christe he that laboureth to withdrawe him from obedience withdraweth hym from grace And he that seeketh to haue priuate thinges loseth the thinges that be in common If a man can not gladlie submit him selfe to his superiour it is a token that his fleshe is not yet fullie obedient to the spirite but that it ofte rebelleth and murmureth Therefore yf thou desire to ouercome thy selfe and to make thy fleshe obeye meekelye to the will of the spirit learne first to obeye gladlye to thy superiour The outward enemye is the sooner ouercome yf the inner man that is the soule be not feebled nor wasted There is none worse nor any more greeuous enemye to the soule then thy selfe if thy fleshe be not well agreeinge to the will of the spirite It behoueth the therfore that thou haue a true despisinge and contempt of thy selfe yf thou wilt preuayle against thy fleshe and bloud But forasmuch as thou yet louest thy selfe inordinatlie therefore thou fearest to resigne thy will whollie to another mans will But what greate thinge is it to thee that art but doste and nought if thou subdue thy selfe to man for my sake when I that am almightie moste highe God maker of all thinges subdued my selfe mekelye to man for thy sake I made my selfe moste meeke and most lowe of all men that thou shoudest learne to ouercome thy pride through my meekenes Learne therefore thou ashes to be tractable learne thou earth and dust to be meeke and to bowe thy selfe vnder euerye mans foote for my sake learne to breake thine owne will to be subiect to all men in thine heart Rise in great wrath against thy selfe and suffer not pryde to reygne in thee but shewe thy selfe so litle and obedient and so noughtie in thine owne sight that as thee thinkes all men maye righteouslye go ouer thee and tread vpō the as vpon earth or claye O vaine man what haste thou to complaine O thou fowle sinner what mayest thou righteously say against them that reproue thee sith thou haste so ofte offended God and haste also so ofte deserued the paynes of hell But neuerthelesse my eye of mercie hath spared thee for thy soule is precious in my sight that thou shouldest thereby knowe the greate loue that I haue to thee and be therfore the more thankful to me againe and geue thy selfe to perfect true subiection and meekenes and to be ready in hart patiently to suffer for my sake thine owne contemptes and despisings whensoeuer they shal happen to fal vnto thee Amen Of the secrete and hid iudgementes of God to be considered that vve be not proude of our good deedes The .15 Chapter LOrd thou soundest thy iudgementes terribly vpon me and fillest my body bones with great feare and dreade my soule also trembleth very sore for I am greatly astonied for that I see that heauens be not clene in thy sight for sith thou foundest default in angels and sparedst thē not what shall become of me that am but vile and stinking carreyne Stars fel from heauen and I dust and ashes what should I presume Also some people that seemed to haue great workes of vertue haue fallen full lowe And suche as were fed with meate of aungels I haue seene after delyte in swynes meate that is to saye in fleshlye pleasures VVherefore it may be well sayde and verifyed that there is no holynes nor goodnes in vs if thou with drawe thy hand of mercy from vs nor that no wisedome maye auayle vs if thou Lorde gouerne it not nor any strength helpe if thou ceasse to preserue vs no sure chastitie can be if thou Lorde defende it not nor any sure keeping may profite vs if thy holy watchfulnes be not present for if we be forsaken of thee anone we be drowned and perishe but if thou a litle visite vs with thy grace we anone liue and be lifte vp agayne VVe be vnstable vnlesse thou confirme vs we be colde and dul but if by thee we be stirred to feruoure of spirite O howe meekely and abiectly ought I therfore to iudge of my selfe how much ought I in my heart to despise my selfe though I be holden neuer so good and holy in sight of the world and howe profoundly ought I to submit me to thy deepe and profound iudgementes sith I finde in my selfe nothinge els but naught and naught O substaunce that may not be pondered O Sea that may not be sailed in thee and by thee I finde that my substaunce is nothing and ouer all naught where is nowe the shadowe of this worldlye glorie and where is the trust that I had in it Truelie it is vanished awaye through the deepenes of thy secrete and hidde Iudgementes vpon me VVhat is fleshe in thy sight how may clay glorifye him selfe against his maker how may he be deceaued with vain prayses whose heart in truth is subiect to god All the worlde may not lift him vp into pride whō truth that God is hath perfectly made subiect vnto him nor he may not be deceaued with any flattering that putteth his whole trust in God For he seeth well that they that speake be vaine and nought and that they shall shortly faile with the sounde of wordes but the truth of God alway abideth Hovv a man shall order him selfe in his desires The .16 Chapter My sonne sayth our Sauiour Christ thus shalt thou say in euerye thing that thou desirest Lorde if it be thy will be it done as I aske and if it be to thy praysing be it fulfilled in thy name And if thou see it good and profitable to me geue me grace to vse it to thy honoure But if thou knowe it hurtfull to me and not profitable to the health of my soule then take from me suche desire Euery desire cōmeth not of the holy ghoste though it seeme rigteous good for it is sometime full harde to iudge whether a good spirit or an euil moueth thee to this thing or to that or whether thou be moued of thyne owne spirite Many be deceued in the ende which first seemed to haue beene moued of the holy ghoste Therfore with dreade of God and with meekenes of heart it is to desire and aske whatsoeuer commeth to our minde to be desired and asked and with a whole forsakinge of our selfe to committe all thinges to God and to saye thus Lorde thou knowest what thing is to me moste profitable doe this or that after thy will geue me what thou wilt asmuch as thou wilt and when thou wilt Doe with me as thou knowest best to be done and as it shall please thee and as shall be moste to thy honoure Put me where thou wilt and freelye doe with me in all thinges after thy will Thy creature I am and in thine handes leade me and turne me where thou wilte loe I am thy seruaunt ready to all thinges that thou commaundest for I desire not to lyue to
shew to me and to all faythful people that will folow thee the very true and straite way to thy kingdome Thy holy life is our way and by thy patiēce we walke to thee who art our head and gouernour And if thou Lorde haddest not gone before and shewed vs the way who woulde haue endeuoured him to haue folowed howe many shoulde haue taried behind if they had not seene thy blessed examples goinge before VVe be yet slowe dull nowe we haue seene and hearde thy signes and doctrines what shoulde we then haue beene if we had seene no such light goinge before vs Truelie we should haue fixed our minde and loue whollye in worldlye thinges from the which keepe vs Lorde of thy great goodnes Amen Of patient suffering of iniuries and vvronges and vvho is truely patient The .21 Chapter My sonne what is it that thou speakest why complainest thou thus ceasse ceasse cōplaine no more consider my passion and the passions of my saintes and thou shalt well see that it is right litle that thou suffrest for me Thou hast not yet suffred to the shedinge of thy bloud and truelie thou haste litle suffred in comparison of them that haue suffred so many thinges for me in time past and that haue bene so strongly tempted so greeuouslye troubled and so manye wayes proued It behoueth thee therefore to remember the great greeuous thinges that other haue suffred for me that thou mayest the more lightly beare thy litle griefes and if they seeme not litle to thee loke thy impatiēce cause not that but neuertheles whether they be litle or great studie alwaye to beare them patientlie without grudginge or complayninge if thou may and the better that thou canst dispose thee to suffer them the more wiselier thou doest and the more merit shalt thou haue and thy burdē by reason of thy good custome and of thy good will shall be the lighter Thou shalt neuer saye I can not suffer this thinge of such a person nor it is not for me to suffer it he hath done me great wronge and layeth vnto my charge that I neuer thought but of another man I will suffer as I shall thinke Suche maner sayinges be not good for they consider not the vertue of patience nor of whom it shalbe crowned but they rather consider the persons and the offences done vnto them Therefore he is not truelie pacient that will not suffer but as much as he will and of whom he will for a true pacient man forceth not of whom he suffereth whether of his Prelate or of his felowe that is egall vnto him or of any other that is vnder him nor whether he be a good man and a holye or an euill man and an vnworthy but whensoeuer any aduersitie or wronge falleth vnto him whatsoeuer it be and of whom soeuer if be and howe ofte soeuer he taketh all thankfullie as of the hande of God and accompteth it as a riche gifte and a great benefite O God for he knowweth well that there is nothinge that a man may suffer for God that may passe without great merite Be thou therefore readie to battall if thou wilt haue victorie without battaile thou mayest not come to the crowne of patience and yf thou wilt not suffer thou refusest to be crowned VVherefore if thou wilt needlie be crowned resist stronglie and suffer patientlie for without laboure no man may come to rest nor without battaile no man may come to victorie O Lorde Iesu make it possible to me by grace that is impossible to me by nature Thou knowest well that I may litle suffer and that I am cast downe anone with a litle aduersitie wherfore I beseeche thee that trouble and aduersitie may hereafter for thy name be beloued and desired of me for truelie to suffer and to be vexed for thee is verie good and profitable to the health of my soule Of the knovvinge of our ovvne infirmities and of the miseries of this life The .22 Chapter I Shall knowledge against me all my vnrighteousnes and I shall confesse to thee Lorde all the vnstablenes of my hearte Ofte times it is but a litle thinge that casteth me downe maketh me dull and slowe to all good workes and sometime I purpose to stande stronglie but when a litle temptation cōmeth it is to me greate anguishe griefe and somtime of a right litle thing a greeuous temptation riseth and when I thinke my selfe to be somewhat surer and that as it seemeth I haue the higher hande sodenly I feele my selfe nere hand ouercome by a light temptatiō Beholde therfore good Lord beholde my weaknes and my frailnes best knowen to thee before all other haue mercy on me O Lord and deliuer me from the filthy dregs of sinne that my feete be neuer fixed in them But this is it that ofte grudgeth me sore and in maner cōfoundeth me before thee that I am so vnstable and weake and so feayle to resist my passions And though they drawe me not alwaye to consent yet neuerthlesse their cruell assaultes be very greeuous vnto me so that it is in maner tedious to me to liue in such battaile but yet such battaile is not all vnprofitable to me for thereby I knowe the better myne owne infirmities for I see well that such wicked fantasies doe rise in me muche sonner then they go awaye But would to God that thou moste strongest God of Israell the louer of all faythfull soules wouldest vouchsafe to beholde the labour and sorowe of me thy poorest seruant and that thou wouldest assist me in all things that I haue to do Strength me Lord with heuenlye strength so that the olde enimie the fiende nor my wretched flesh which is not yet fullye subiect to the spirite haue not power nor lordship ouer me against whom I must fight continuallye while I shall lyue in this miserable life But alas what life is this where no trouble nor miserie wanteth where also euery place is full of snares of mortall enimies for one trouble or temptation goinge awaye another commeth and the first conflict yet duringe many other sodenlye ryse more then can be thought Howe may this life therefore be loued that hath suche bitternes and that is subiect to so many miseries And howe may it be called a life that bringeth forth so many deathes so many ghostly infections and yet it is beloued muche delighted of in many persons The world is ofte reproued that it is deceiptful and vaine and yet it is not lightly forsaken especiallye when the concupiscences of the fleshe be suffered to haue rule Some thinges stirre a man to loue the worlde and some thinges to despise it the concupiscence of the flesh the concupiscence of the eye and the pride of the hart stirre man to loue the worlde But the paines and miseries that folowe of it causeth hatred and tediousnes of it agayne But alas for sorowe a litle delectation ouercommeth the minde of thē that be much set
them agayne And he that through meekenes can holde him selfe moste vile and moste vnwoorthy of all other is the more apt to receaue of thy hande more larger giftes And he that hath receaued the fewer giftes ought not therefore to be heauy or to disdaine at it nor to be enuious against them that haue receaued the greater but rather he ought to lifte his minde vpwarde to thee and highlye to laude and prayse thy name that thou so liberallye so louinglye and so freelye withou acceptinge of persons departest thy giftes among thy people all thinges come of thee and therefore thou art in all thinges to be blessed Thou knowest what is expedient to be geuen to euery person and why one hath lesse and another more it is not for vs to reason or discusse but to thee onelye by whom the merites of euery man shall be discussed VVherefore Lorde I accompt it for a great benefite not to haue many giftes whereby outwardlie after maÌ„s iudgement laude and praysinge should folow And ouer that as me seemeth although a man consider and beholde his owne pouertie and the vilenes of his owne person he ought not therefore to take griefe heauines or deâ—ection but rather to conceaue thereby greate gladnes of soule for thou haste chosen and daylie doest chose poore meeke persons suche as be despised in the worlde to be thy familier and housholde seruauntes witnes thy Apostles whom thou madest princes of al the worlde which neuerthelesse were conuersaunt amonge the people without complayninge or missaying so meeke and simple without all malice and disceipte that they ioyed to suffer reproufes for thy name so farreforth that such thinges as the world abhorreth and flieth they coueted with great desire Thus it appeareth that there ought nothinge so much to comfort and glad thy louer and him that hath receaued thy benefites as that thy will and pleasure in him be fullfilled after the eternall disposition of him from the beginninge wherewith he ought to be so well contented and pleased that he woulde as gladly be holden least as other woulde be holden most and as peacefull woulde he be as well pleased in the lowest place as in the highest and as glad to be despised and abiect and of no name nor reputation in the world as other to be nobler or greater for thy will Lorde and the honour of thy name ought to excell all thinges and more ought it to please and comfort thy louer then all other benefits geuen or that might be geuen vnto him Of foure things that bring peace into the soule The 25. Chapter My sonne nowe shal I teach thee the very true waye of peace and of perfect libertie O Lorde Iesu doe as thou sayest for that is ryght ioyous for me to heare Studye my sonne rather to fulfill another mans will then thine owne Those alwaye to haue litle worldly riches rather then much seeke also the lowest place and desire to be vnder other rather then aboue and couete alwaye and praye that the will of God be whollye done in thee Lo such a person entreth soothfastlie into the verye true waye of peace and inward quietnes O Lorde this short lesson that thou haste taught me conteyneth in it selfe much high perfection It is shorte in wordes but it is full of sentence and fruitfull in vertue for if it were well and faithfullie kepte of me vnrestfulnes shoulde not so lightly spring in me as it hath done For as ofte as I feele my selfe vnrestfull and not contented I finde that I haue gone from this lesson and from this good doctrine But thou Lorde Iesu who hast all thinges vnder thy gouuernaunce and alwaye louest the health of mans soule increase more grace in me that I maye from henceforth fulfill these teachinges and that I may doe alway that shalbe to thy honoure and to the health of my soule Amen A prayer against euill thoughtes The .26 Chapter My Lorde Iesu I beseeche thee be not farre from me but come shortlye helpe me for vaine thoughtes haue risen in mine hart and worldly dredes haue troubled me verie sore howe shall I breake them downe howe shall I passe vnhurt without thy helpe I shall go before thee sayth our Lorde and I shall driue awaye the pride of thy hart then shal I set open to thee the gates of ghostlie knowledge and shall shew to thee the priuities of my secretes O Lorde doe as thou sayest and then shall flee from me all wicked fantasies and truelie this is my hope and my onelie comfort to flee to thee in euery trouble stedfastlie to trust in thee inwardlie to call to thee and patientlie to abyde thy comminge and thy heauenlie consolations which I trust shall shortlie come to me Amen A prayer for clarifying of mans minde The .27 Chapter CLarifie me Lorde Iesu with the cleerenes of the euerlastinge light and driue out of my heart all maner of darknes and all vaine imaginations fight stronglie for me and driue awaye the euill beastes that is to saye all my euill and wicked coÌ„cupiscences that peace of conscience may enter and haue full rule in me and that aboundaunce of lawde and praysinge of thy name maye sound continuallie in the chamber of my soule that is to saye in a pure cleane coÌ„science in me Commaunde the windes and tempestes of pride to ceasse bid the sea of worldlie couetise to be in rest and charge the north winde that is to saye the fiendes temptatioÌ„ that it blowe not and then shalbe great tranquillitie and peace in me Send out thy light truth of ghostlye knowledge that it maye shine vpon the earth barreyne and dry and sende downe thy grace from aboue and therewith annoynt my dry heart and geue me the water of inward deuotion to moiste therwith the drines of my soule that It may bring forth some good fruite that shall be liking and pleasaunt to thee Rayse vp my minde that is sore oppressed with the heauy burdeÌ„ of sinne and lifte vp my desire to the loue of heauenly thinges that by a taste of the heauenlie felicitie it may lothe to thinke on any earthly thinges Take me Lorde and deliuer me from the vile consolation of creatures which must of necessitie short lie perishe and fayle For there is nothing created that may fullye satisfye mine appetite Ioyne me therefore to thee with a sure bonde of heauenly loue for thou onely suffisest to thy louer And without thee all thinges be vaine and of no substaunce That it is not good to searche curiouslye another mans lyfe The 28. Chapter My sonne saith our Lorde looke thou be not curious in searchinge of any other mans lyfe neyther doe thou busie thy selfe with those thinges which doe not belonge vnto thee VVhat is this or that to thee folow thou me VVhat is it to thee whether this maÌ„ be good or bad or whether he saye or doe this or that Thou needest not to answere for another mans deedes
thee naked and verie poore and voyde of thine owne will els howe maiest thou be mine and I thine but if thou be cleerely berefte within and without of thine owne will And the sooner that thou canst bringe it about so muche the sooner shall it be better with thee the more perfectlye and the more cleerely that thou canst doe it the more fully shalt thou please me and the more shalt thou winne Some persons resigne theÌ„ selues vnto me but it is with some exception for they trust not fullye to me and therefore they studye to prouide for theÌ„ selues And some at the beginning offer thous to me but after when any temptation commeth they soone turne agayne to their owne will and to that which they promised to forsake and therefore they profite litle in vertue And truely such persons shall neuer come to perfect clennes and to freedome of heart nor to the grace of familiaritie with me but through a perfect forsakinge of them selues and through a dayly offering of them and all that they haue wholly to me for without that maye no man haue perfect fruition and vnitinge with me I haue sayde to thee many times before and yet I say to thee againe forsake thy selfe and resigne thy selfe whollye to me and thou shalt haue great inward peace in me Geue all for all and nothinge keepe to thy selfe of thine owne will but stand purelye and stably in me and thou shalt haue me and thou shalt be so free in heart and in soule that darkenes of conscience nor thraldome of sinne shall euer haue power in thee Endeuour thy selfe therefore to get this freedome of spirite that I speake of pray for it studie for it and alwaye desire in thy harte that is to saye that thou mayest clerely be spoyled and bereft of all propertie and of thine owne will that thou beeing naked of all wordly thinges mayest folowe me that honge naked for thee vpon the Crosse that thou mayest dye to thy selfe to all worldlye thinges also as in thy loue and blessedly to liue to me Then if thou doe thus al vanities all vaine fantasies and all superfluous cares of the world and of the fleshe shall faile and fade and go awaye Then also immoderate dread and inordinate loue shall dye in thee and thou shalt blessedly lyue in me and I in thee Amen Hovve a man shall rule him selfe in outvvarde things and hovve he ought to call to God for helpe in all perils aud daungers The .43 Chapter OVr Lorde Iesu sayeth to his seruant thus Thou oughtest to take heede diligentlye that in euery place in euery deede and in euery outwarde occupation that thou doest thou be inwardlye free in thy soule and haue the rule ouer thy selfe and that all thinges be vnder thee as in thy loue and thou not vnder them but that thou be the Lorde gouernoure ouer thy deedes not as a seruaÌ„t or a bond man but rather exempted as a true Hebrewe that is to saye as a true christien man goinge into the number and into the freedome of the children of God which stand vpoÌ„ things present and looke towardes thinges euerlasting and beholde thinges transitorye with their lefte eye and thinges euerlastinge with their right eye whome worldlie goodes can not drawe downe to the loue of them but they rather drawe worldlie goodes to serue in suche wise as they be ordeyned to of God and as they be instituted to doe by the high maker of all thinges which leaueth nothing inordinate in his creatures Also if thou stande in euery aduenture and doubt that shal happen to thee not to the iudgment of thy outwarde apperance but anone in euery suche doubt thou entrest into thine owne soule by deuout prayer as Moyses did into the tabernacle to aske counsell of God thou shalte heare anone the aunswere of our Lorde which shall instruct thee sufficientlye in many thinges both present that are to come It is reade that Moyses had alwaye recourse to the tabernacle of God for doubtes and questions to be assolied and that he there asked the helpe of God through deuout prayer for the perils and daungers aswell of him selfe as of the people So shouldest thou enter into the secrete tabernacle of thine owne heart there aske inwardlie with good deuotion the helpe of God in all such doubtes perils VVe reade that Iosue and the children of Israel were deceaued of the Gabaonites because they gaue light credence to their sayinges did not firste aske counsaile of God as they should haue done and so by the fayre wordes of the Gabaonites and thorough a false pitie Iosue and the children of Israel were illuded and greatlie deceaued That a man shoulde not be importune in his busines The .44 Chapter My sonne saith our Lorde coÌ„mit alwaye thy cause to me and I shall well dispose it for thee wheÌ„ time shal come Abide mine ordinaunce and direction and thou shalte finde thereby great profite and helpe O Lorde gladlie will I commit all thinges to thee for it is litie that I can doe for my selfe VVould to God that I did not cleaue to desires of worldlie thinges but that I might alwaye offer my selfe whollye to thy will and pleasure My sonne so it is good for thee to doe for often times a man that trusteth muche in him selfe and in his owne will setteth his minde muche to bringe about this thinge or that as he desireth but when he hath attayned that he desireth theÌ„ beginneth he to feele all otherwise of it then he did before for the affections and desires of man be not alwaye one but ofte driue a man from one thinge to another Therefore it is no small thinge a man fullie to forsake him selfe though it be in right litle and small thinges For truelie the verie perfection of man is a perfect denyinge and a full forsakinge of himselfe And suche a man is verie free beloued for God But the olde auncient enemye the fiende which resisteth goodnes all that he maye ceasseth not longe from temptation but daye and night he maketh greeuous assaultes to see if he maye catche any vnware person into his snare of deceit Therefore wake ye and praye that ye be not deceaued by temptation That man hath no goodnes of him selfe and that he may not rightfully glorifye him selfe in any thing The 45. Chapter O Lorde what is man that thou doest vouchsafe to haue minde on him Or what hath he done for thee that thou wilt visit him with grace And what may he coÌ„playne although thou sometime forsake him Or what maye I righteouslye saye though thou graunt me not that I aske Truely I may well thinke and say thus I am nought nor I haue no goodnes of my selfe but in all thinges I am of my selfe al insufficieÌ„t and go to nought and but if I be holpen of thee and be inwardlie informed and taught by thee I shall be altogether sâ—outhfull and to all
thy mercie from all perils and daungers O righteous father euer to be praysed the time is come that thou wilte thy seruaunt be proued And righteouslie is it done that I now shall suffer somewhat for thee now is the hour come that thou hast knowen from the beginninge that thy seruant for a time should outwardlie be set at naught and inwardlie to liue to thee and that he shoulde a litle be despised in the sight of the world and be broken with passions and sickenes that he might after rise with thee into a newe light and be clarified and made glorious in the kingdome of heauen O holie father thou haste ordeyned it so to be and it is done as thou hast commaunded this is thy grace to thy freende to suffer and to be troubled in this worlde for thy loue howe ofte so euer it be of what person soeuer it be in what maner soeuer thou suffer it to fall vnto him without thy counsayle prouidence nor without cause nothinge is done vpon earth Oh it is good to me Lorde that thou hast meekened me that I may therby learne to knowe thy righteous iudgementes and put from me all maner of presumption and highnes of minde And it is verie profitable to me that coÌ„fusion hath couered my face that I maye learne thereby to seeke for helpe and succour to thee rather theÌ„ to man And I haue therby learned to dreade thy secrete terrible iudgementes which scourgest the righteous maÌ„ with the sinner but not without equitie and iustice I yeelde thankes to thee that thou haste not spared my sins but haste punished me with scourges of loue and hast sent me sorowes and anguishes within and without so that there is no creature vnder heauen that may comfort me but thou Lorde God the heauenlie leach of mans soule which strikest and healest and bringest a man nigh vnto bodilie death and after restorest him to health againe that he maye thereby learne to knowe the littlenes of his owne power the more fullie to trust in thee Thy discipline is fallen vpon me and thy rod of correctioÌ„ hath taught me vnder that rodde I whollie submit me strike my backe and bones as it shall please thee make me to bowe my croked will vnto thy will make me a meeke an humble disciple as thou hast sometime done with me that I may walke all after thy wil. To thee I commit my selfe and all mine to be corrected for better it is to be corrected by thee here then in time to come Thou knowest all thinges nothinge is hidde from thee that is in mans coÌ„scieÌ„ce Thou knowest thinges to come before they fall it is not nedefull that any man teache thee or warne thee of any thinge that is done vpoÌ„ the earth Thou knowest what is speedefull for me and howe much tribulation helpeth to purge the rest of sinne in me do with me after thy pleasure and disdayne not my sinfull life to none so well knowen as it is to thee Graunt me Lorde that to knowe that is necessarie to be knowen that to loue that is to be loued that to prayse that highlie pleaseth thee that to regarde that appeareth precious in thy sight and that to refuse that is vile before thee Suffer me not to iudge after my outwarde wits nor to geue senteÌ„ce after the hearinge of vncunninge men but in a true iudgement to discerne thinges visible and inuisible and aboue all thinges alway to searche and folowe thy will and pleasure The outwarde witnes of men be ofte deceyued in their iudgementes And in likewise the louers of the worlde be deceyued through louinge onelie of visible thinges VVhat is a man the better for that he is taken better truelie nothinge For a deceitfull man deceyueth an other a vayne maÌ„ deceyueth an other and a blinde feeble creature deceyueth an other when he exalteth him and rather confoundeth him then prayseth him For why howe muche soeuer a man be in light of God so much he is and no more sayth the meeke Saint Fraunces howe holye and howe vertuous soeuer he be taken in sight of the people That it is good that a man geue hym selfe to meeke bodilye laboures vvhen he feeleth not hym selfe disposed to high vvorkes of deuotion The 56. Chapter My sonne thou mayest not alwaye stande in the high ferueÌ„t desire of vertue ne in the highest degree of contemplatioÌ„ but thou muste of necessitie through the corruption of the first sinne sometime descende to lower thinges and against thy will and with great tediousnes to beare the burden of this corruptible body for as longe as thou bearest this bodie of death thou must neede feele some tediousnes and griefe of heart and thou shalt ofte times beweepe mourne the burden of thy fleshlie feelinges and the contradictioÌ„ of thy body to thy soule for thou mayest not for the corruption thereof perseuer in spirituall studies and in heauenlye contemplation as thou wouldest doe and then it is good to thee to flie to meeke bodilie laboures and to exercise thy selfe in good outwarde workes and in a stedfast hope and trust to abide my comminge and my newe heauenlie visitations and to beare thy exile and the drines of thy hart patientlie till thou shalt be visited by me agayne and be deliuered from all tediousnes and vnquietnes of minde VVhen I shall come I shall make thee forget all thy former laboures and to haue inwarde rest and quietnes of soule I shall also laye before thee the florishing medowe of holy scripture and thou shalte with great gladnes of heart in a newe blessed feeling fele the very true vnderstaÌ„ding thereof and then quickly shalt thou runne the waye of my commaundementes and then shalt thou saye in great spirituall gladnes The passions of this world be not woorthy of theÌ„ selues to bring vs to the ioy that shall be shewed vs in the blisse of heauen To the which bring vs our Lorde Iesus Amen That a man shall not thinke him selfe vvorthy to haue comfort but rather to haue sorovve and payne and of the profite of contrition The 57. Chapter LOrde I am not woorthy to haue thy consolation nor any spirituall visitatioÌ„ and therefore thou doest righteously to me when thou leauest me needy and desolate for though I might weepe water of teares like to the Sea yet were I not woorthy to haue thy conâ—olatioÌ„ for I am worthy to haue nothing but sorowe and paine for I haue so greeuouslye and so ofte offended thee and in so many things greatly trespassed against thee Therefore I may well saye and confesse for truth that I am not woorthy to haue thy leste coÌ„solation But thou Lord benigne and mercifull that wilt not thy workes doe perish to shewe the greatnes of thy goodnes in the vessels of thy mercy aboue all my merites or desert doest vouchsafe sometime to comforte me thy seruaunt more then I can thinke or deuise Thy coÌ„solations be not
fruit and highest remedie to be in receauinge of this biessed Sacrament inforceth him by all the wayes that he can to let and withdrawe all faythfull and deuout people from it as muche as he can and therefore some men whē they dispose them selues to it haue more greater temptations then they had before for as it is written in Iob the wicked spirit commeth amonge the children of God that he maye by his olde malice and wickednes trouble them or make them ouermuch fearefull and perplexed so that he maye diminishe their affection or take awaye their fayth if happilie he maye thereby make them eyther vtterlye to ceasse from beinge houseled or els that they goe to it with litle deuotion But it is not any thing to care for al his craftes and phantasies howe vyle and vgglye soeuer they be but all phantasies are to be throwen agayne at is owne head and he so far to be despised that for all his assaults and cōmotions that he can stirre vp the holy communion be not omitted Sometime ouer much curiousnes to haue deuotion or ouer great doubt of making confession letteth muche this holye purpose Doe therefore after the counsayle of wise men and put awaye all doubtfulnes and scrupulousnes for they let the grace of God and destroy whollie the deuotion of the minde Also it is not good that for any litle trouble or griefe that thou leaue this holie worke but go lightlie and be confessed and forgeue gladlye all that haue offended thee And if thou haue offēded any other meekelie aske of them forgeueues and God shall right mercifully forgeue thee VVhat profiteth it longe to tarie from confession or to deferre this holie Communion Purge thee first and quickelie cast out thy venim and haste thee after to take the medicine and thou shalt feele more profite thereby then yf thou tariedst lōger for it If thou deferre it to daye for this thinge or that to morowe we may happen to come a greater and so thou mayest be let longe from thy good purpose and be made afterwarde more vnapt vnto it Therfore as soone as thou canst discharge thy selfe from suche heauines and dulnes of minde and fro all slouth for it nothing profiteth long to be anguished long to go with trouble to sequester him selfe for suche dayly obstacles fro the diuine misteries but it doeth great hurt and cōmonly bringeth in greath slouth and lacke of deuotion But alas for sorowe some slouthfull and dissolute persons gladlye seeke causes to tarye from confession and so defer the longer this holye Communion and that they doe to the intent that they shoulde not be bounde to geue them selues to any more sure kepinge of them selues in time to come then they haue done before But alas howe litle charitie and slender deuotion haue they that so lightly leaue of so holie a thing howe happie is he and howe acceptable to God that so liueth and that so keepeth his cōscience in such cleannes that he is euerie daye readie hath good affection to be housled if it were lawfull vnto him that he might doe it without note or slaunder He that sometime abstaineth of meekenes or for any other lawfull impediment is to be praysed for his reuerence but yf it be through slouthfulnes he ought to quicken him selfe and to doe that in him is and our Lorde shall strengthen his desire for his good will for to a good will our Lorde hath alwaye a speciall respect and when he is lawfullie let he shall haue a good will and a meeke intent to it and so he shall not want the fruite of the Sacrament And verilie euerie deuout man maye euerye daye and euerye houre go healthfullie and without prohibition vnto the spirituall Cōmunion of Christe that is to saye in remembringe of his passion and neuerthelesse in certaine dayes and times he is bounde to receaue Sacramentally the bodie of his Redemer with a great reuerēce and rather to pretende therein the laude and honour of God then his owne consolation For so ofte a man is housled misticallye and inuisibly as he remembreth deuoutly the misterie of the incarnation of Christ and his passion and is thereby kindled into his loue He that doeth prepare him selfe for none other cause but because the feast is comminge or the custome compelleth him therto he shall cōmonlie be vnready to it Blessed is he therefore that as ofte as he sayth Masse or is housled offereth him selfe vnto our Lorde in holie Sacrifice Be not in sayinge Masse ouer longe nor ouer short but keepe the good common waye as they doe with whom thou liuest for thou oughtest not do that shoulde greeue other or make them tedious but to keepe the common waye after the ordinance of the holie fathers and rather to confirme thy selfe to that that shall be profitable to other then to folowe thine owne deuotion or priuate pleasure That the bodye of Christe and holye Scripture are moste necessarye for the health of mans soule The .11 Chapter O Moste sweetest Iesu howe great sweetenes is it to a deuout soule when he is fedde with thee at thy heauenlie feast where there is none other meate brought forth to eate but thou his onely beloued and that art most desirable to him aboue all the desires of his heart And verilie it shoulde be sweete and pleasaunt to me by an inwarde and meeke affection to weepe before thee and with the blessed woman Marie Magdalene to washe thy feete with the teares of mine eyes But where is that deuotion where is that plenteous sheddinge out of holie teares Certainlie all my heart ought to breune and to weepe for ioye in the sight of thee and of thy holye Angels for I haue thee verilye present with me though thou be hid vnderr another likenesse for to behold thee in thy proper and diuine cleerenes mine eyes might not beare it neither all the worlde might susteyne to see thee in the cleerenes and glorye of thy maiestie Therefore thou greatly helpest my weaknes in that thou hidest thy selfe vnder this blessed Sacrament I haue him verily worship him whom Angels worship in heauen but I onely in faith and they in open sight and in thine owne likenes without any couerture It behoueth me to be content in the light of true faith and therein to walke till the day of euerlasting eleerenes shall appeare and that the shadowe of figures shall go awaye VVhen that that is perfect shall come all vse of Sacramentes shall ceasse for they that be blessed in the heauēly glorie haue no neede of this Sacramental medicine for they ioye without end in the presence of God beholding his glory face to face so transformed fro clerenes to clerenes of the godhead they tast the glorye of the sonne of God made man as he was in his godhead fro the beginninge and shall be euerlasting VVhen I remember all these maruailous comfortes whatsoeuer solace I haue in this world though it be
me but I come to sanctifie thee and to make thee better then thou were before Thou commest to be sanctified and be vnited vnto me and that thou mayest receaue a newe grace and be kindled a newe to amendement Do not forget this grace but alway with all thy diligence prepare thine heart and bringe thy beloued vnto thee and it behoueth thee not onelye to prepare thy selfe vnto deuotion before thou shalt be housled but also to keepe thy selfe therein diligentlye after the receauinge of the Sacrament And there is no lesse keeping requisite after then a deuout preparatioÌ„ is needefull before for a good keepinge after is the best preparation to receaue newe grace hereafter and a man shall be the more vndisposed thereto if he anone after he hath receaued the Sacrament geue him selfe to outward solace Beware of much speakinge abide in some secrete place and kepe thee with thy Lorde God for thou hast him that all the worlde may not take from thee I am he to whom thou must geue all so that fro henceforth thou liue not in thy selfe but onely in me That a deuout soule shoulde greatlye desire vvith all his heart to be vnited to Christe in this blessed Sacrament The .13 Chapter VVho shal graüt vnto me Lord that I maye finde thee onelie and opeÌ„ all mine heart to thee and haue thee as mine heart desireth so that no man maye deceaue me nor any creature moue me nor drawe me backe but that thou onelie speake to me and I to thee as a louer is wont to speake to his beloued and a freende with his beloued freende That is it that I praye for that is it that I desire that I may be whollie vnited to thee and that I maye withdraw my hart fro all things create and through the holie coÌ„munion and ofte saying Masse to sauor and taste eternall thinges Ah Lorde God when shall I be all vnited to thee and whollie be molten into thy loue so that I wholly forget my selfe Be thou in me and I in thee and graunt that we maye so abide alwaye together in one Verilie thou art my beloued elect and chosen before all other in whom my soule coueteth to abide all dayes of his life Thou art the Lorde of peace in whom is the soueraine peace and true rest without whom is labour and sorowe and infinite miserye Verilie thou art the head God and thy counsayle is not with wicked people but with meeke men and simple in heart O howe secrete and howe benigne is thy holy spirite which to the inteÌ„t thou woldest shewe to thy chosen people thy swetnes haste vouchedsafe to refreshe them with the most swete bread that desceÌ„deth from heauen Verilie there is none other nation so great that hath their goddes so nigh vnto them as thou Lorde God art to all thy faithfull people to whom for their daylie solace and to rayse their heartes into the loue of heauenly things thou geuest thy selfe as meat and drinke O what people be there that be so noble as the christien men are or what creature vnder heauen is so muche beloued as the deuout christien soule into whom God entreth and feedeth her with his owne glorious flesh and bloude O inestimable grace O meruaillous worthines O loue without measure singulerly shewed vnto man but what shall I yeelde againe to God for all this grace and high charitie Truelie there is nothing more acceptable to him then that I whollye geue mine heart and inwardly ioyne my selfe vnto him then shall all mine inward partes ioye in him when my soule is perfectlie vnited vnto him Then shall he say to me If thou wilte be with me I will be with thee And I shall answere to him againe and say Vouchesafe Lorde to abide with me and I will gladly abide with thee for that is all my desire that mine heart maye be fast knit vnto thee without departinge Amen Of the brenninge desire that some deuoute persons haue had to the body of Christe The 14. Chapter O Howe great multitude of sweetnes is it Lorde that thou hast hid for them that dreade thee But what is it theÌ„ for them that loue thee Verilie when I remember me of manye deuout persons that haue come to this holie Sacrament with so great feruoure of deuotioÌ„ I am then many times astonied and coÌ„founded in my selfe that I go vnto thy aultar and to the table of thy holy communion so coldely and with so litle feruour and that I abide still so drie and without any affection of hart and that I am not so whollie kindled before thee my Lorde God nor so stronglie drawen thereby in affection to thee as manie deuout persons haue beene the which of the great desire that they haue had to this holte communion and for a feeleable loue of hart that they haue had therto might not refrayne them from weping but effectuously with the mouth of their heart and bodie together opened their mouthes to thee Lorde that art the liuelie fountaine because they coulde not otherwise asswage ne tempt their huÌ„ger but that they tooke thy holie body which they did with great ioye and spirituall gredines Truelie the great brenninge sâ—ith of them is a probable argument of thy holy presence and they also knowe verily their Lorde in breaking of breade whose heartes so stronglye brenneth in them by the presence of their Lorde Iesu sacramentallye then walking with them But verily such affection and deuotion and so stronge feruour and loue be ofte time far from me Be thou there fore must swete and benigne Lorde Iesu mercifull and meeke vnto me and graunt me thy poore seruaunt that I maye feele sometime some litie part of the harty affection of thy loue in this holy Communion that my fayth maye the more recouer and amende mine hope through thy goodnes be the more perfect and my charitie being once perfectly kindled and hauing experience of the heauenlye Manna doe neuer fayle Thy mercy Lorde is stronge ynough to graunt to me this grace that I so muche desire and when the time of thy pleasure shall come beninglye to visite me with the spirit of a brenninge feruour to thee And though I doe not brenne in so great desire as suche speciall deuout persons haue done yet neuerthelesse I haue desired the grace to be inflamed with that brenninge desire praying and desiring that I maye be made partaker of all such thy feruent louers and to be numbred in their holy companye That the grace of deuotion is gotten thorough meekenes and for sakinge of our selfe The 15. Chapter IT behoueth thee abidinglie to seeke the grace of deuotion and without ceassing to aske it patientlie and faithfullie to abide it thankefullie to receaue it meekelie to keepe it studiouslie to worke with it and whollie to commit to God the time and maner of his heauenlte visitalion till his pleasure shall be to come vnto thee and principallie thou oughtest to meeke thee when thou feelest
but litle inward deuotion but thou shalt not be ouermuche caste downe therfore nor inordinatlie be heauie for our Lorde geueth many times in a short moment that he denied longe time before he geueth also sometime in the ende that in the beginninge of the prayer he deferred to graunt If grace shoulde alwayes anone be graunted and should anone be present after the will of the asket it shoulde not be well able to be borne by a weake and feeble person and therefore in a good hope and meeke patience the grace of deuotion is to be abiden and taried for and thou oughtest to impute it to thy selfe and to thine owne sinnes when grace is not geuen thee or that it is secretlie taken from thee Sometime it is but a litle thinge that letteth grace or hideth it awaye if it maye be called litle and not rather great that letteth and prohibiteth so good a thinge but whether it be litle or great if thou remoue it and perfectlye ouercome it it shall be graunted vnto thee that thou desirest and forthwith as thou betakest thy selfe with all thine hart to God and desirest neither this thinge nor that for thine owne pleasure but whollye puttest thy will to his will thou shalt finde thy selfe vnited to him and set in a great inwarde peace for nothing shall sauour so well to thee nor so muche please thee as that the will and pleasure of God be fullie dene in thee VVhosoeuer therefore in a pure simple harte lifteth his intent vp to God and voyde him selfe from all inordinate loue and displeasure of any worldlye thinge shall be more apte to receiue grace and shall be best worthy to haue the gift of deuotion For there our Lorde geueth his blessinge where he findeth the vessels empty and voide And the more perfectlye a man can renounce him selfe all worldly things can by despising of him selfe the more die to him selfe so much the sooner grace shal come and shall the more plenteouslie enter into him and the higher shall lifte vp his hart into God Then his harte shall see and abounde and shall marueile and be delated in him selfe for the hande of our Lord is with him and he hath wholly put him into his hande for euer Lo so shall a man be blessed that seeketh God with all his hart and taketh not his soule in vaine Suche a man in receiuinge this holye Sacrament deserueth great grace of the vniting in God for he looketh not to his owne deuotion and consolation but to the glorie and honour of God That vveshoulde open all our necessities to Christe and aske his grace The 16. Chapter O Moste sweete Lorde whom I desire deuoutly to receiue thou knowest the infirmitie and necessitie that I am in in howe many sinnes and vices I lye howe ofte I am greeued tempted troubled and defiled I come to thee for remedie and I make my prayer to thee for comfort I speake to him that knoweth all thinges to whom all my secrete and inward thoughtes be manifest and open and the which onelye mayest perfectlye counsayle me helpe me Thou knowest what I neede to haue and howe poore I am in vertue Lo I stande before thee poore naked askinge and desiringe thy grace Refresh me therefore thy poorest seruaunt begginge for spirituall foode kindle my hart with the fyre of thy loue and illumine my blindnes with the clerenes of thy presence turne all worldlye thinges into bitternes to me and all greeuous thinges contrarious thinges into patience and all create thinges into despisinge and into forgettinge of them Lifte vp myne harte to thee into heauen and suffer me not liue vaynlie nor to erre in this worlde Thou Lorde from henceforth shalt be sweete to me for euer for thou art onelye my meate and drinke my loue my ioye my sweetnes and all my goodnes woulde God that thou wouldest kindle me enflame me and turne me wholye into thee that I maye be made one spirite with thee by grace of inward vniting and meltinge of burning loue into thee suffer me not to depart from thee fastinge and drye but worke with me mercifullye as thou haste ofte times marueillouslye wrought with thy beloued seruauntes in tyme paste VVhat maruaile were it if I were all inflamed into thee and fayled in my selfe sith thou art the fyre alwaye burning and neuer fayling the loue purifying the hartes and lightning the vnderstanding of all creatures Of the burninge loue and great affection that vve shoulde haue to receyue Christe The 17. Chapter VVith high deuotiō and burninge loue and with all feruour and affection of the hart I desire to receiue thee Lord as many Saintes and deuout persōs haue desired thee in their communiō that most speciallie pleased thee in the holines of their life were in most burninge deuotion to thee O my Lorde God my loue eternall all my goodnes and felicitie without endinge I couet to receyue thee with as great desire as due reuerēce as any holie man euer did or might do though I be vnworthie to haue such feelinge in deuotiō as they had yet neuerthelesse I offer to thee the whole affection of my hart as verilie as if I onelie had all the burninge flaminge desires that they had ouer that all that a meeke minde maye imagine desire I giue and offer to thee with high reuerēce worship inwarde feruour I desire to reserue nothinge to my selfe but me and all mine I offer to thee in sacrifice freely and most liberally And also my Lorde God my creatour and redeemer with such affection reuerence laude and honour with such thankes dignitie and loue and with suche fayth hope and puritie I desire to receaue thee this daye as thy most holie and glorious mother the virgin Mary desired and receaued thee when she meekely and deuoutlie answered the Angel that shewed her the misterie of thy incarnation and sayde Ecce ancilla domini fiat secundum verbum tuum that is to saye Loe I am the hand mayd of God be it done to me after thy worde and as thy blessed precursour Saint Iohn the Baptist moste excellent of all Saintes was glad and ioyed in great ioye in the holle ghost through thy presence when he was yet in his mothers wombe And after when he saw thee walkinge amonge the people verie meekelie and with deuout affection he sayde The fceend of a spouse that standeth and heareth ioyeth with great ioye to heare the voyce of the spouse and so couete I in great and holie desires to be inflamed and to present my selfe to thee with all mine heart and also I offer and yeelde to thee all the laudes of deuont heartes the brenninge affectiōs excessiue thoughtes spirituall illuminations and heauenlie visions with all vertues and praysinges done or to be done by any creature in heauē or in earth for me and for all them that be cōmitted to my prayer that thou mayest be worthilie
haue thou full trust for I am nere to thee to helpe thee and to restore thee againe not onelie to like grace as thou haddest first but also to muche more in great aboundance Is there anye thinge hard or impossible to me or am I like to him that sayeth a thinge and doeth it not where is thy fayth Stand stronglie and perseuerantlie in me be stedfast abiding my promise and thou shall haue comfort in such time as it shall be most expedient for thee abide abide and tary for me and I shall come soone and helpe thee It is temptation that vexeth thee and a vaine dread that feareth thee much But what auayleth such feare of dreade for thinges that perchaunce shall neuer come but that the ghostlye enemye woulde thou shouldest haue sorowe vpon sorow Beare therefore patienlye thy troubles that be present and drede not ouermuche those that be to come for it suffiseth to euery daye his owne malice It is a vaine thing and vnprofitable to be heauy or glad for thinges that perchaunce shal neuer happen nor come but it is the vnstablenes of man that he will be deceaued so lightly to folowe the suggestion of the enemie for he careth not whether he maye deceiue by true suggestion or by false nor whether it be by loue of thinges present or by dreade of thinges to come Therfore be thou not troubled neither drede but trust stronglie in me in my mercy haue perfect hope for when thou weenest that thou art right farre from me ofte times I am right neere vnto thee and when thou weenest that all is lost then ofte times foloweth the greater reward It is not therefore all lost though some thinge happen against thy will and thou shalt not iudge therein after thy outwarde feelinge neyther shalt thou take anye griefe so sore to hart but that thou shalt haue good trust to escape it nor thou shalt not thinke thy selfe all whollie forsaken of me though I sende thee for a time some heauines and trouble for that is the surer way to the kingdome of heauen and doubtles it is more expedient to thee and to other of my seruauntes that ye sometime be proued with aduersities then that ye haue alway all things after your wils I know the hid thought of man and that it is much expedient to the health of the soule that he be lefte sometime to him selfe without ghostlie sauour or cōfort least haply he be raysed vp into pride and thinke him selfe better then he is That I haue geuen I maye take awaye and maye restore it againe when me shall list VVhen I geue a thing to anye person it is mine owne that I haue geuen and when I take it awaye againe I take none of his for euerye good gifte and euery perfect rewarde commeth of me If I sende to thee trouble or heauines in what wise soeuer it be take it gladly disdain it not neither let thy heart fayle thee therin for I may anone lifte thee vp againe and turne thy heauines into great ioye and ghostlye gladnes And verilie I am righteous and much to be lauded and praysed whē I doe so with thee If thou vnderstande a right and beholde thy selfe truelie as thou art thou shalt neuer be so directlie heauie for anye aduersitie but rather thou shalt ioye therein and thinke it as the greatest gifte that I spare not to scourge thee with such trouble and aduersitie for I sayde to my disciples thus As my father loueth me I loue you and yet I sent them not forth into the world to haue temporall ioyes but to haue great battailes not to haue honours but despites not to be ydle but to labor not to rest but to bringe forth much good fruite in patience and good workes My sonne remember well these wordes that I haue spoken to thee for they be true and can not be denyed Hovv vve should forget all creatures that vve might finde our Creator The .36 Chapter LOrde I haue great neede of thy grace that of thy great singuler grace or that I may come thither where no creature shall let nor hinder me from perfect beholdinge of thee for as longe as anye transitorye thinge holdeth me or hath rule in me I maye not flye freelye to thee He coueted to flye without let that sayde thus VVho shall geue me winges like to a doue that I may flie into the bosome of my sauiour into the holes of his blessed woundes and rest me there I see well that no man is more restfull nor more likinge in this world then is that man who alway hath his minde and whole intent vpwarde to God and nothinge desireth of the world It behoueth him therfore that would perfectlie forsake him selfe beholde thee to surmount al creatures and him selfe also through excesse of minde to see and behold that thou maker of all things hast nothing amōge all creatures like vnto thee but a man be cleerely deliuered frō the loue of creatures he may not fullie tend to his Creator And this is the greatest cause why there be so fewe cōtēplatiues that is to say because there be so fewe that willinglye will sequester them selues from the loue of creatures To cōtemplation is great grace required for it lifteth vp the soule and rauisheth it vp in spirit aboue it selfe And except a man be lift vp in spirite aboue him selfe and be clearelie deliuered from all creatures as in his loue and be perfectly and fullie vnited to God whatsoeuer he can or whatsoeuer he hath either in vertue or cunning it is but litle worth afore God Therefore he shal haue but litle vertue long shall he lye still in earthlie likinges that accounteth any thing great or worthy to be praysed but onelie God for all other thinges besides God are nought for nought are to be accoūted It is great difference betwene the wisdome of a deuout man lightened by grace and the cunninge of a subtill and studious clerke and that learninge is muche more noble and muche more worthy that commeth by the influence and gracious gifte of God than that that is gotten by the labour study of man Many desire to haue the gifte of contemplation but they will not vse suche thinges as be required to contemplation And one great let of contemplation is that we stande so longe in outward signes and in sensible things take no heede of perfect mortifying our body to the spirit I wote not howe it is nor with what spirit we be led nor what we pretend we that be called spirituall persons that we take greater labour and study for transitory thinges than we doe to knowe the inwarde state of our owne soule But alas for sorowe anone as we haue made a litle recollection to God we ten forth to outwarde thinges and doe not search our owne conscience with due examination as we shoulde do nor we heede not where our affection resteth newe sorowe