the which the herte is replete and made mylde O now is suche a mylde herte swete bothe in the syght of god and man For all that it speketh is of swetenesse of loue of peas of vnyte of chastyte of charyte Suche a soule is euer occupyed in vertu eyther in deuout wepyng waylyng or in holy redyng or heryng of vertue or els holy medytacyon of our lordes passion restyng here in his precious wouÌ„des wherin she fyndeth full sure rest in all her labours full sure abyding in all her nedes felynge no maner dyseases of her bodyly infyrmytees bycause she feleth the blissed woundes of her lorde Rather chusing euer after to suffre wrong than for to do wronge ☞ O how moche ioye hath a mylde soule than She that is thus myld is neuer heuyed with yre nor with enuy nor with couetyse Suche one wyl not loke to be taken counted mylde but euer it hath ioye to be lytell set by There be some that be abiect in theyr own syght but they wold not that they were so taken All suche be not yet mylde There be some also that be abiect in theyr own syght but they can not suffre of other for to be set lytell by Also suche be not yet mylde in hert Good sister as thou art abiect and vyle in thyne owne syght so desyre that all other sholde perceyue the same of the and than thou mayst haue that swete vertue of myldnesse Foure fayre vertues I fynde that cometh of this fruyte ⧠⧠One is that it kepeth a soule without hurtyng For all vnmylde hertes be oftentimes broken by impacyence And therfore it is that our lorde byddeth vs by Salomon for to kepe our soules in myldenesse where he sayth thus Ecclesiastic x. Fili in mausuetudine serua animaÌ„ tuaÌ„ Sone he sayth kepe thy soule in myldenesse ¶ Another vertue is that it wynneth loue grace bothe of god and man It maketh our lorde to loue vs tendrely For in that we bere the prynt of his own hert in as moche as he is mylde It maketh vs to be loued of man as Salomon sayth Eccl. iii. Fili in mansuetudine opera tua ê‘fice super gloriam hominum diligeris ⧠Sone he sayth make all thy werkes and dedes parfyte in myldenesse and thou shalt be loued aboue all erthly ioyes Thus we rede that Moyses was moost mildest of al men whyle he lyued in erth and therfore he was loued of god and man †Myldenesse is lykened in holy wryt to an Adamant stone which is of suche kynd that it draweth to hym hard thynges So all mylde hertes drawe vnto them all other for to be meke and mylde A Flynt is lykened in holy wryte to pacyence which sholde be harde as the Flynt neuer to be ouercome by yre and impacyeÌ„ce Of these two stones I fynd by the prophete thus Eze. iii. Ut adamantem et silicem dedi faciem tuam ⧠I haue gyuen a token in thy face that thou shalt drawe to the by myldenesse other as the Adamant dooth And also I haue gyuen another token in thy face the thou shalt be harde as the Flynt in suffraunce ¶ The thyrd vertue is that it amendeth the soule It maketh suche a mylde soule to se clerely her own defautes as though she loked in a myrour Of this myrour sayeth Dauyd thus Ps lxxxix QmÌ„ super venit mansuetudo corripiemur ⧠Lo he sayth whan the myrour of myldenesse is shewed to our soule anone we se our defautes and amned vs. ¶ The fourth vertue is that it gyueth to vs euerlasting helth with out which there is none helthe Of this maner of helthe speketh also the same prophete thus Ps lxxv Cum exurgeret in iudcio deus vt saluos faceret omnes mansuetos terre ⧠whan our lorde shall syt in iugement where all bodies and soules togyder shall appere afore hym in the dome than amonge all other specyally he wyll gloryfy all mylde soules which haue in this lyfe borne the impression of his hert by myldnesse ⧠Thus syster our lorde that is soo mylde in hert gyue the such specyal grace that thou may euer be meke and mylde and soo to eate of this swete fruyt with thy systers that ye all at last may receyue the lande of blysse which is ordeyned for all suche AMEN ¶ The .ix. fruyt of the tree of goostly lyuers is Fayth Ca ix ¶ Of Fayth THe .ix. fruyte of the holy goost in goostly lyuers is called Faythe whiche is a ryght fayre fruyt In the whiche fruyte our lorde is hyghly pleased ⧠what is al our lyuyng wtout fayth as saynt Paul sayth Heb. xi Sine fide iÌ„possibile est placere deo ⧠without fayth he sayth it is iÌ„possible to please god Fayth is the lyfe of a ryghtwyse soule Ro. i. Iustus ex fide viuit ⧠To that it semeth and sothe it is that fayth without good werkes is dead ThaÌ„ as for the artycles of thy beleue I wyll not in this treatyse wryte nothing to the For I wote well thou beleuest well ynough But of the werkes of beleue that is of true lyuyÌ„g it is my purpose for to declare that thy lyuyng may accord to thy faythe For of true lyuynge our lorde is hyghly pleased as Saloumon sayeth Eccl i Beneplacitum est diio fides et mansuetudo True faythfull lyuyng and myldnesse of herte pleaseth our lorde ryght moche This fruyt is the more precious that it is seldom had as the same wyse man sayth Pro. xx Multi misericordes vocantur virum autem fidelem quis inueniet ⧠Many ben called mercyable folke pyteous but few we find true in lyuyng The begynnyng of good lyuyng is for to drede god whiche drede causeth a soule not for to leue vndone the good dedes that shold be done as Salomon sayth Eccl. vii Qui timet deuÌ„ nichiâ—ne cligit ⧠He that dredeth god is in nothyng neclygent But for bycause many there bâ— the gladly do good and yet they leaue not certayn euyill dedes which they haue vsed of custome Therfore all suche good dedes is nothyng acceptable in the syght of god that is so myxt or mengâ—co and defouled with euyldedes as Salomon sayth Eccl. ix Qui in vno offeÌ„derit multa bona ê‘det ⧠He that offendeth he sayth in one vyce many vertues he destroyeth A lytel gobbet of soure dough soureth all a batche of bread A lytell galle maketh bytter a great quantyte of hony Euery clâ—ne soule which desyreth to lyue vertuously begynneth fyrst with drede and endeth with charyte and so by suche louely drede it hath no wylt to synÌ„e But such one the yet dooth good for feare and drede of payn and not for drede of god he leueth not euyl fully in as moche as he wold synÌ„e yf he durst for feare of payne ☞ Lo syster yf thou wylt lyue well fyrst ground thyn inteÌ„t of loue in drede and than begyn to do well Oft tymes many
without confortable vysitacyon it sholde cause the to be the more quycker deuouter For afore feruent syngers with glad hertes praysyng and louyng theyr maker Iesu her blyssed sone with deuocyon she standeth long styll and beholdeth them face to face And so gladly to the mayde to al thy maydenly systers wyll offre her blyssed sone that ye may ioyfully clyppe the chylde kysse that chylde enbrace that chylde to your clene brestes O now is this a mery medytacyon for maydens whan thou hast long had this holy chylde in thyn armes beholde now and se how deuoutly the moder receyueth her blyssed sone agayne Knele doune in thy soule sister I pray the than delyuer the blyssed chylde to his blyssed moder for she must now goo for to chere other of thy systers Be not sory though other be gladded as well as thou Se now how she gooth full maydenly for to vysite other of thy systers And this is not ones but oftentymes whyles ye be at matyns and at all other tymes and houres And whan she hath so done se now how the chylde by the prayers of his blyssed moder lyfteth vp his holy hande and blysseth you all namely suche as singen with a corage sauourly deuoutly ☞ Lo syster I trowe veryly that suche medytacyons yf they be deuoutly coÌ„ceyued in thy soule shold put away dulnes in psalmody / euagacyons and dystractions / slepynesse / slouth / suche other temptacions indyuyne seruyce Al so whan ony maner of carnall thoughtes crepe in to thyn herte in tyme of gods seruyce anone crye in thyn hert knockyng and crossyng pryuely thy brest and say thus Cor munduÌ„ crea in me deus Lorde I praye the forme in me a clene herte I doubt not syster yf it be a fleshly thought with suche grete cryeng and crossyng it wyll ryght soone auoyde Also yf thou wylt eschue laughyng in dyuine seruyce I pray the kepe well thy syght And yf it happe somtyme that thou be wery by long abydynge in gods seruyce thynke that for euery verse our lorde wyll rewarde the in heuen a thousand yere and mâ—o ¶ Myghtyly therfore and dyligently laboure in the seruyce of almighty god after thy might and saye to our lorde in thyn herte thus If I more might more I wolde That I haue lord I gyue the. Beleue veryly sister our blissed lorde Iesu crist thy chosen spouse acceptyth thys gyfte for a worthy gyfte and a greate In this wyse syster thou maist ascende vp vnto god by deuocion in vocall prayers and also in mentall prayers that is by suche holy meditacion in tyme of diuyne saruice bothe in redyng and syngyng I mene not to be an hygh synger but for to be a deuout synger and a herty synger For in our lordes care sowneth not the crye but the loue not the voyce but the hert and wyl for to labour in his seruyce for his loue Lo sister thus mayst thou be a good singer though thou be no high synger He syngeth high whome our lorde hereth ¶ Also sister whan thou arte at our lady masse there behaue the deuoutly and reuerently And thynke how somtyme whan thou were in the worlde with what reuerence and what dyligence thou seruedest an erthly lorde or an erthly lady onely for to eschue theyr dyspleasure and for to wynne theyr benyuolence So now do thy dylygeÌ„ce or indeuour with moche more reuerence and more dylygence for to serue our heuenly lorde and our heuenly lady in heryÌ„g of her holy masse and of all other masses For to such holy seruyce thou hast now fully commytted the wherfore thou shalt haue a grete rewarde what rewarde is that wenest thou Truely Iesu hymself shall be thy mede and thy rewarde ☞ O now is this a grete rewarde for so lytell a labour Aboue all thynges therfore I praye the in tyme of herynge of thy masses refreyne the from all maner vnreuerence and dissolucion For be ryght sure yf thou haue more deuocyon in heryng of that masse than the preste hath that singeth or sayth the masse thou shalt receyue more grace of that blyssed sacrament than he ¶ On saterdayes or on other solempne dayes whan thou shalt be coÌ„muned than do all thyn inwarde outwarde dylygeÌ„ce goostly and bodily to receyue that blyssed sacrament with all maner sadnesse and deuocioÌ„ But aboue all thynges make fyrst a clene conscience by confessyon Be often coÌ„fessyd and mekely in suche wyse that thy coÌ„fessour may moost clerely vnderstande the. So that by oft vsynge of bothe these sacramentes of penaunce and howselyng purete clennes and deuocion may euer encrease and be kept in the ¶ In what wyse thou mayst best moost deuoutly dispose the to that moost holy sacrament after pure confessyon I wolde thou axed it of our lorde god and than the holy goost shal teache the. But yet soÌ„what shall I say to styre the for to receyue that blyssed sacrament deuoutly and it shall be but a short lesson ¶ Fyrst thynke how lytell thou art in his syght whiche holdeth vp bothe the and all the worlde In this thought as moche as thou mayst set thy self at nought Haue in mynde also how euery day thou synnest therfore thynke thy selfe ryght vyle and wretched and all vnworthy for to receyue that blyssed sacrament And in this thought thynke that though thou haddest be about to make the redy a thousand yere afore it had ben lytel ynough as for so worthy a sacrameÌ„t Thynke also that thou art vnworthy for to loke vp into heuen and to them that lyue in heuen or heuenly Therfore coÌ„sydering thy vnworthynesse long afore or thou receyue that blyssed sacrament caste doune thyn eye in to purgatory where paynes be ordeyned for to purge synners Among all thynke on some payne there ordeyned for thy synÌ„es and for thy trespaces / where peraduenture thou art worthy to lye vnto the day of dome / were not the grete mercy of our lorde god Therfore thynke thus and say alway in thyn hert before thou go to receyue that holy sacrament O lorde yf a thousand yere suffyse not a soule to be worthyly redy to receyue this blyssed body and blode good lorde haue mercy on me that soo vnworthily vnredyly come therto which am a ryght wretched creature dayly synnyng not ameÌ„dyng O. good lorde Iesu there is no stynkyng fylthe fouler than my soule is for to receyue thy blyssed body and blode I beseche the lord make some ryuer of compunction fyrst to renue by that foule stynking pyt of my soule to wasshe away the fylth or that thou entre O lorde I dare not els put the there Now blyssed be thou good lorde I fynde grete confort in thy mercy I wote well now without ony comparyson thyn infynyte mercy is more than all my wyckednesse And therfore through the felyng of that heuenly grace which thou hast now indued my soule trustyng onely vpon thy benygne mercy I go to receyue it as a
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
outwarde worldly goodes for the loue of heuenly goodes so now put them out of thy mynde as moche as thou mayst / and haue mynde of the vowe of pouerte not to haue one pynne mo to thy heed than is taxed in thy holy rule Be none other in thy soule than thou apperest outwarde in thyn habyte For of al synnes ypocrisy is a peryllous synne / namely amonge relygious folke Good sister be well ware of that cursed synne ypocrisy / and kepe the from al maner curyosite and superfluyte whiche ben very deedly enmyes to the holy pouerte of relygigion ☞ whan ony maner temptacyon of worldely couetousnesse is at ony tyme presented vnto thy soule anone haue mynd of the moost blissed pouerte of our worthy sauyour Iesu chryst thy chosen spouse and of the moost holy virgin his moder in worshyp of whome thy relygion is grounded Of the pouerte of Chryst and his blyssed moder beryth wytnesse the poore cryb and few clothes which he was wrapped in at his byrth Se now what pouerte he suffred in his begynnyng / and also all the tyme of his beyng in this lyfe who was euer poorer thaÌ„ he For he sayth hymself in his holy gospell Uulpes foueas habent et volucres celi nidos filiê° autem homims non habet vbi caput suum reclinet That is Foxes he sayth haue dennes and holes to hyde them in and byrdes haue nestes but the sone of the vyrgyn is soo poore in erthe that he hath not wherin he maylye his heed Also that he loued pouerte at his endynge that is in his passyon / the blyssed crosse whiche he hyng vpon bereth wytnesse where herde euer ony man or woman that ony body in his dethe what passyon soeuer he shall suffre â–ª sholde be denied his clothes for to couer them wt. Or if he axed drynke shold it not be gyuen to hym yes rather than fayle water But our lorde Chryst Iesu in his holy passyon hong naked vpon the crosse And whan he was athyrst tasted galle with eysell for his drynk Lo syster where herdest thou euer an hyer pouerte ☞ Of this pouerte and other suche thou must haue mynde that thou mayst suffre the better pouerte of relygyon If thou hast meate and drynke clothyng and a boke to loke vpon / it is inough to the. And yf thou hast more than these and namely more than is assigned in thy rule or more than thou hast leue of thy souerayne to haue thinke that thou arte ryght ferre from our lordes blyssed pouerte / and his holy moder ¶ Good syster folowe this holy pouerte that thou mayst deserue for to haue that kyngdom whiche is ordeyned for poore in spyryte / as our blyssed lorde ê“myseth hymself where he sayth Bearti pauperes spiritu quoniam ipsorum est regnum celorum Blyssed be tho he sayth that be poore in spyryte for theyrs of ryght is the kyngdom of heueÌ„ for theyr herytage If thus thy water bowes be lopped away thou mayst growe ryght hye in deuocyon and contemplation ¶ what sholde be thy hye growyng Truely but deuocyon in prayers For as doctours sayen prayer is no thyng els but ascension or lyftyng vp of the soule to god by deuocyon which is deuyded parted in two partes / that is in to vocall prayer mentall prayer Vocall prayer is prayer made by mouthe accordyng with the soule Mentall prayer is all onely of the soule or mynde with sylde spekyng of the mouthe To vocall prayer that is euery day to serue our lorde Iesus and his blyssed moder in sayng matyns pryme tierce sext none euensong complyn thou art bouÌ„de by thy relygion but yf thou be lawfully letted And therfore to these I councell the to haue a zeale and a loue to say them distinctly and apertly with a pronouÌ„cyng of thy wordes gyuing therto the intent of thyn herte / so that thy toÌ„ge be not in the quere and thyn herte in the town In suche sayenges as moche as thou mayst eschewe distraction And that thou may so do make there dy afore after the councell of Salomon where he sayth thus Fili accedeÌ„s ad seruitutem dei sta in timore prepara animam tuam ad temptationeÌ„ That is â–ª whan thou goest to the seruice of god stande there in drede make redy thy soule for to withstand temptacion For than wycked spirites ben right besy for to let deuout soules from the good spede of prayer by immyssions of theyr subtyll temptacyons we haue neuer so many temptatyoÌ„s whan we be out of the quere as whan we be in the quere of gods seruyce ⧠Therfore I councel the for eschewyng of all euagacions cast downe thyn eyes vnto a certayn place all the tyme of dyuine seruyce be it nyght be it day ymaginyng in thy herte as though thou se lyeng afore the Christ Iesu streyned vpon the crosse And he with the crosse togyder lyft vpon hygh with woundes bledyng And in that lyfting than lift vp thyn tyes suynge after and renne from wounde to wounde and so sigh and sob pryuely Now for the nayles now for the thorns now for the spete now for the crowne now for the fete now for the handes / and so thanke him for his passyon whiche he suffred for the. ¶ And among all suche goostly medytacions loke in ones or ofter if thou mayst and entre in to his herte by the wounde of his syde wherin thou shalt fynde all maner treasour of pyte There are harbo towe for charyte and in the name of god entre a goddes behalfe Quenche thy thurste there with plente of haboundaunce of his moost blissed blode For he sayth hymselfe Quiscitit veniat ad me et bibat He that thursteth come to me and drynk Of suche deuocion in dyuine seruyce our lorde is hyghly pleased Blyssed aungelles nygh at hand to such a soule / and not onely aungels but also our lorde hymselfe speketh to suche a soule thus occupied sayth Doughter aske what thou wylte and thou shalt haue it ☞ O now is this a voyce of grete ioye and gladnesse Answere agayne and say to hym in thy thought Lorde I desyre nothyng els but that I and all tho which trusten and shal trust vpon thy grete mercy may be admytted amonges thy chosen people in thy heuenly blysse And as the holy prophete Dauyd sayth Ad let andum in leticia gentes tue For to ioye in gladnesse among thy chosen people ☞ Lo syster suche thoughtes whyle thou standest indyuyne seruyce sholde fyll thy hert with so moche gladnesse loue and swetenesse / that thou shalt be lothe to thynke on ony other thynge vnder god Also yf thou myghtest haue medytacion than of his blissed moder Mary entryng in to the quere beryng Iesu her blyssed sone in her holy armes / vysytig now one now another the syngen deuoutly and corageously in dyuine seruyce without dulnes or slepynes ouerpassing all suche that ben sluggisshe and stepy or slouthfull
euer therfore the this lord of peas cometh bryngeth with hym his swete peas or gooth awaye withdraweth his peas leauing the in trouble as the semeth chauÌ„ge neuer thy hert fro hym lest he passe for euer away fro the. But peasibi byde in prayer his comyng agayn and so thou shalt kepe rest of herte wylt thou kepe well peas than conformethy wyll to goddes wyll and so shalt thou kepe peas For so sayd the auÌ„gels in christes byrth Pax hominibus bone voluntatis Peas they said be to al people of good wyl If thy wyll with stonde our lordes wyll thou shalt fynde no rest for he wyll at the laste haue his wyll done wyll thou nyl thou wylt thou also kepe well thy peas than withdrawe thy hert froÌ„ all erthly loues For thou shalt neuer haue peas if thou set thy hert in sekyng of suche thynges Saynt Gregory sayeth ⧠What is more laboryous than to set our hert sore on worldly thiÌ„ges And what is more restful then nothing for to desyre of worldly thynges but only oure bare necessaris Thou mayst also kepe this peace yf thou kepe dylygently thy .v. wyttes for whan the gates were shet the disciples with in our lorde sent in peas amonges them said Ioh. xx Pax vobis what is it els for to close thy gates but to refrayne al thy .v. wyttes froÌ„ vnlefull desyres whiche dryueth away peace Thus sister kepe peace within thy selfe than shalt thou be a good maker of peace amonge other and yet wyll they neuer hertly be reconsyled to suche that are them forgyuenesse what be suche scorners of peas and not louers of peace for they be no verilouers of peas but if they be as redy to seke peas of those that haue trespaced to them as suche that haue trespased to them be glad to offre them peas As Dauid saieth Ps xxxiii Inquire pacem et persequerecam That is for to say Seke peas and sue to haue it parfitly There be also many which be redy for to receyue peas of other that haue trespaced to theÌ„ but not so redy for to offre it fyrst to other to whome they haue offended It is more glorious in the syght of god for to seke peas before thou be called to peas than whan thou art called For it is more curtesy to gyue a gyfte before it be axed than to graunte it whan it ys axed All suche that seke noo peas but refuse it whan it is offred they vnderstande not the peas is the herytage of chrysten people For yf they vnderstode verily that peas were the heritage of chrysten men whiche Chryst dyde bequethe them in his testament they wolde neuer abyde for to recouer theyr herytage tyl they were prayed therto but they wolde sue therafter with all maner of haste for to haue it Also all they be called peasyble that labour do theyr besynesse for to breake strife and debate among other For that was the offyce of our lorde Iesu whiche laboured to his lyues ende and shed his bloode for christeÌ„ peas And in token the he laboured sore for our peas after his resurrectioÌ„ he appered to his dyscyples and shewed them his handes his fete and also his body all wounded the they myght vnderstand therby what costes expences he had done for to purchace peas for them as though he had sayd to them thus Set not lytel by peas for it hath cost me my lyfe Now syster this is a deynte fruyte for vneth it may be founde it hath so many lettynges for to growe ☞ which ben they that letteth peas of hert Truely syster wrathe / hatred / stryfe / debate / worldly besynesse / outward noyse Therfore yf thou wylt haue very peas in herte beware of all these This fruyte syster hath .iiii. greate eertues and fayre One is that all they that haue peas be made goddes chyldren in erthe as our lorde sayth hymselfe Beati pacifi qmÌ„ fili dei vocabuntur Blyssed be they that be peasfull for they shal be called goddes children His chyldren by folowyng his steppes For the offyce of our lorde was in erthe to make peas and so do all suche The seconde vertue of peas is this / the it clenseth the eye of the soule For peas is of such clennesse that it clenseth a soule so clerely that it may se god as the holy apostle sayeth Heb. xii Pacem sequimini et sanctimoniam cum omni bê° sine qua nemo videbit deuÌ„ That is Shew peas and holynesse with all folke wtout which peas may no man se god The thyrde vertue of peas is that it maketh redy a place to our lorde There is no place so pleasaunt to our lorde as is the place of the herte whan it is in rest Doo well thy dyligence for to loue well this fruyte and pray our lorde to take parte with the of his owne fruyte of peas And than shalt thou haue god at thy feast as saynt Paule sayth .ii. co xiii Pacem habete et dominus pacis erit vobiscuÌ„ Haue peas with you and the lorde of peas shal be with you The fourth vertu of peas is that our lorde gyueth for our erthly peas here peas euerlastyng without ende For they that haue peas kepe peas and loue peas here they may be sure of endlesse peas as the prophete Esay sayth Esa xxxii In pacis pulchritudine coÌ„qui esces In fayrnesse of peas all suche shall rest Here thou sholdest slepe in peas and there thou shalt rest in peas as Dauyd sayth Ps iiii In pace in idipsuÌ„ dormiam et requiescam In peas he sayth with my selfe I shall slepe rest That is I shall so slepe here in rest and peas with in my selfe which peas rest is in me vnchasigeable and vnuaryable that I may at the laste partytely rest in blyssed peas without ende O how mery syster yâ— mayst be in kepiÌ„g of peas For veray peas where it is had bryngeth the soule into great clerenesse 〈◊〉 tranquylyte what is peas but tranquylite of soule symplenesse of â—erte the bonde of loue and yâ— felawshyp of charyte Suche peas putteth away dyscorde / reoresseth wrathe / destroyeth pryde / and louerh mekenes / it seketh god / it loueth god / it cannot hate / it teacheth to loue / it cannot be proude He that hath suche peas kepe it will And he that hath lost it hye him fast that he may wynÌ„e it agayne ⧠Lo syster yf thou be thus peacyable and in peas sue after such peas with clennesse Thou mayst be meke and mylde and symple in herte pure in thy wordes innoceÌ„t in thy wyll according with god in thyn affecâ—ion that thou may at last be with theÌ„ in blysse that haue fruycyon vse of this fruyt of peas without ende ⧠AMEN ⧠¶ The fourth fruyt of the tree of goostly lyuynge is Pacyence Ca. iiii ¶ Of the fruyt of pacyence THe fourth fruyte of the holy goost in
of fylth in feyghtyng agaynst synÌ„e for synÌ„e is foule and the more thou hast knowlege of god and of vertues the more besy is the fende to impungne and let the by iÌ„myssioÌ„ puttiÌ„g of vicious thoughtes in to thy mynd and for to let the of such knowlege of god and of good lyuynge That was well knowen by the chyldren of Israel for the more that Moyses tolde them and taught them of the wyll of god the more sorow they sufferd of the Egipcians Before a man be turned froÌ„ vices to god vices be in peas with him as it semeth and a sleape And whan he begyneth to loue vertue and put out vices than vices begin to feyght with him sharply and where as they fyrst flateryd him afterward for his turnyng from them they be his enemys ☞ O what conflict there is betwene a seruaunt of god and synÌ„e and namely of the mynde of olde synÌ„es which tormenteth sore a true turned soule Some there be the after theyr turnyng conuersacion to god fele many stirynges of synÌ„e and namely of fleshly synÌ„es wenyng therby that they fele suche styryng for theyr dampnacion for asmoche as they can not veryly know in suche conflict whether they coÌ„sent or not because they fele somtyme delectacion but it abydeth not / and yet they wene other wise let them not dreade of synÌ„e dampnable in suche batayle though delectacion somtyme appere It is right nedefull that suche a new tourned soule and faythfull from synÌ„e haue an enemy for to withstond so they coÌ„sent not to hym for to put away sluggy shnes wylt thou wyt whan thou coÌ„sentest to thyn enemy Truly whan thou withstondest hym not but suffrest him to do his wyll with the and syttest styll as a sluggard and lystith not to defend the for drede that he shold ouercom the do not so for holy scripture sayth Iob. â— Qilitiaâ— vita hoiÌ„s suê‘ terraÌ„ That is knyghthod is a manÌ„es lyfe in erth fyghte we must nedes knowe we therfore right well syster thou art neuer the fouler in suche felyng but rather the clener for the feare that thou hast of falling to syste Before that a man is turned from vice to vertue and good lyuyng the coÌ„pany of synÌ„es go afore hym after that a man is turned to god veryly than the company of temptacyons foloweth hym and cometh behynde that is synnes whiche go afore vs in our conuersion be about to let vs that we shold not turne to god Temptacyons that folowe vs whan we be tourned be about to let vs that we sholde not frely se god The noyse bothe of the one and of the other letteth oftentymes by theyr manyfolde wyles our purpose and intent of good lyuyng ☞ Suche temptacyons is ryght profytable to gods seruantes For it kepeth them froÌ„ dulnesse and neclygence that they be not sluggysshe in theyr goostly batayle All good folke in as moche as they desyre nothyng of the world therfore oftentymes in theyr hertes they be assayled with teÌ„ptacions and noyses of the world but yet they labour to throw out of theyr herts all suche inordynat styrynges of desyres with the hand of holy lyuing so that they wyll in no wyse suffre longe to abyde within them suche wanton thoughtes †These be in the syght of god swete good in lyuyng For they onely desyre the heuenly countree and not this worldly countree And therfore all suche be in great rest and ease of hert Is it not a great rest of hert trowest thou syster to put out from the pryuyte of our hert all noyses of erthly desyres and by an holy intent for to asspyre vpward to the loue of endlesse rest I trowe yes For suche noyses of erthly besynesse Dauyd the holy prophete desyred to be departed and taken from whan he sayd thus Psal xxvi Vnam petii a domino hanc requiram inhabitatem in domo domini ⧠One thyng he sayd I haue asked of god and that shall I besyly seke for to dwell in his hous of endlesse blysse ☞ Lo syster how swete a soule this prophete was which sought besyly in this lyfe rest and contemplacyon from all outward thinges that he myght haue at the last therfore but one thynge that is endlesse blysse This is that wyldernesse which the same prophet desyred whan he sayd Ps liiii Pece elongam fugiens mansi in solitudines Lo sayth he I haue fled far away that I dwell in wyldernesse Thou fleest far away sister yf thou esâ—â—ue and voyde from all maner noyses of erthly â—â—ynges and rennest to the wysdernesse of conâ—â—â—◠〈◊〉 in god Thou dwellest also in wylâ—â—â—nesse whan thou dwellest far in thyn intent 〈◊〉 all worldlynesse ⧠Lo syster all this is â—alled good lyuyng swetnesse of soule A sweâ—â—â— lyfe to god also knowe I none than to synge in hert to Iesu soges of loue songes of praysing and to fele in thy soule the swete fernour of loue What is sweter than Iesu Truly nothyng yf thou can thus loke inward to Iesu thaÌ„ felest thou swetnesse in good lyuyng whan thou brekest out somtyme in swetnesse of louely teares with a swete mournyng for desyre of Iesu than thou art in swetenesse of good lyuyng Suche swete teares do goo afore and lede the daunce of loue Thus thaÌ„ begyn in such swete teares gladly to ioye in good lyuyng thou shalt fele great rest Kepe an holy intent to god a redynesse of wyl and a feruent desyre and a true turnyng to god by contynuall myndyng and thynkyng of him and thou shalt neuer synÌ„e deedly And though thou synÌ„e by fraylte or by ygnorauÌ„ce venyally anone such swete feruour conceyued in god shal styre the to very penauÌ„ce for it wyll not suffre the to lye long in synÌ„e yea though thou feltest ther in delectacion yet al is consumed in the feruour of good lyuyng so it be not oppresed with such neclygence that thou wenest such lyght synnes is no synÌ„e as god it forbyd that thou sholdest thyÌ„k so Els it is coÌ„sumed with such feruour though it come not to thy mynde whan thou arte confessed yf it come to thy mynde than she we it and contynue in suche desyre of swetnesse of good lyuyng Lo what good lyuyng is what rest what swetenesse of soule cometh therof Now shall I tell the vertue of this swete fruyt of good lyuyng ¶ Foure vertues I fynd of this swete fruyt ⧠Fyrst is that it healeth the corrupcioÌ„ of our body as Salomon sayth Prouerb .xviii Pulcedo anime sanitas ossuÌ„ Swetenesse of soule is helth of bones he sayth that such swetenesse of soule in contynuyng of good lyuynge causeth the body to be wtout corrupcion of synÌ„e the body is lykened to a bone for it is barayne from vertue as is a bare bone from flesshe but yf it be holy and conforted by swetenesse good lyuyng of the soule which kepeth the barayne body from synÌ„e ¶ The second vertue is that it saueth a man in
for because a mayde and a vyrgyn was the fyrst that caused it and made it that blissed lady our lordes moder vyrgin mayde was the fyrst that made a vowe to vyrginite and offred the glorious gyft first of all to our lord For though our lord sayd by that lawe GenÌ„ i. Crescite et multiplicamini et replete terram ⧠Growe and encrease fulfyll the erthe he sayd to vyrgins maydeÌ„s growe and multyply fulfyl heuen So than only the quere of vyrgyns after our lady may synge worthyly this newe song of our saluacion Luc i. Magnificat aiÌ„a mea dnÌ„m ⧠The .iii. thing is that all vyrgins maydens folowe the lambe whyder soeuer he gooth By this lambe I vnderstand our lord god man which ranÌ„e in the wretched way of this worlde in great purete holenesse bothe of body soule without ony corruption Onely vyrgins folow next this lambe in great purete of clennesse bothe body soule All other maydens that be no vyrgins in holynesse of vyrginite folow hym but not so swyftly for they halt on the one fote The body and the soule hath not be kept so hole wtout brekyng It was broken is made hole by chastyte The fote of chastyte is neuer so strong as is the fote of vyrgynite In .iiii. maner of wyse I fynst that our lorde that blyssed lambe walked in this wretched worlde whyle he lyued here after the .iiii. fete of a lambe ¶ One is in erth he walked mekely whyles he was amonge vs. In hell after his dethe he walked among fendes full fearefully Vpon the see after his resurrection he walked full merueylously And in heuen after his asceÌ„cyon he walketh now full hyghly In these sasame iiii maner of wyse walketh all vyrgins and maydens in this lyfe for they folowe this blyssed lambe fote by fote They walke mekely yf they be very maydens for the felaw of may denhode is mekenesse the token therof is shamefastnesse Euer they be shamefast of the thyng that longeth to breakyng or hurtyng of vyrgynyte and maydenhode They walke also dredefully For vyrgynite maydenhode among all the conflyctes of this fyghtyng chyrch in erth be more dredefull batayles to fendes than ony batayle of ony other good creature For the fende findeth no marke of his brennyng in the flesshe of maydens therfore he is aferd moost of theÌ„ for they onely breke his heed There may no delectacioÌ„ of carnal synÌ„e by fals suggestion rest in them They walke also in erthe merueylously Is it not a merueylous thyng a wondrefull for to lyue in flesshe not to be ouerthrowen in passyons of the flesshe truly yes and worthy great meryte hygh ioye They walke also in erthe hyghly for they passe in hyghnesse all other of lyuynge bothe prelates and subgectes but yf they be vyrgyns maydens as they be ⧠Lo syster what pryuylege longeth to meke vyrgins maydeÌ„s Fewe I fynd vyrgins but many I do fynde maydens and therfore this twelfth fruyt is called the fruyt of chastyte Vyrgyns be all they whiche set ther lyfe so hygh in heuenly lyuynge that though batayle of the flesshe be profered them they lightly and mightily with stand it so that the fend in his ê“fer is more aferd of theÌ„ than they of hym Maydens ben all they that suffre batayle and mightily ouercome them but euer they drede to fall therfore they kepe vnder theyr flesshe in chastysing for feare of fallynge Foure thynges I fynde of chastyte One is that it clenseth the body as the coÌ„trary wyse lechery defileth it so the though there were none other mede of chastite but cleÌ„nesse ne none other torment of lechery but the stynkyng fylth therof The honeste of chastyte shold be desyred and the fylthynesse of lechery sholde be abhorred Another is the chastyte maketh a manÌ„es mynde fre For it hath noo thought neyther for chyldren how they myght be made ryche but onely the mynde is set frely on god The .iii. is that it gladdeth the conscyeÌ„ce in as moche as suche one for the loue of Chryst dispyseth forsaketh all fleshly delytes The .iiii. is the bothe to man to aungels it maketh such a chaste soule to be loued so that bothe good and bad haue in reuereÌ„ce all chaste folke but auÌ„gels specially For lyke as naturally euery kynde loueth his own kynd so auÌ„gels for as moche as they be clene loue more famylierly all chaste folke as moost lyke to theyr own kynde ¶ For to wynÌ„e this vertuous fruyte of chastite to come to the ê‘formyng and ê‘fection therof is the eschewiÌ„g seperacion of all such that be eyther spekers of vnclennesse or doers of vncleÌ„nesse for to be louers of the coÌ„pani of chaste spekers chaste doers by whose exsample chastyte is taught lerned Also eschewing of delycates eyther in meate or drynke or slepyng or eatyng or els of fyne soft weryng whiche be norysshers of the flesshe Also kepyng of the out ward wyttes and senses the nothyng be sene nor herde nor touched which that shold tempt the. Also by eschewyng of ydlenesse which is the gates of all vyces namely of carnall vyces Also kepyng of the inward thoughtes affeccyons of the hert by the which affeccyon the wycked serpent the fende putteth in his venymous heed of vnclennesse Also besynesse of prayer wherby is goten of god helpe agaynst teÌ„ptacions who so gouerneth hym thus may lightly come to cleÌ„nesse of chastyte There be many degrees of chastyte There is chastite of wedlocke of wydow hode of maydenhode There is also chastyte in dede chastyte in affection Some be chaste in body not in soule as all such the kepe theyr bodyes clene from all actuall corruption but yet in hert and wyl they be wedded for they desire to be wedded All such for the moost party delite to here speke of corrupt loue desyryng to loue and to be loued and soo hyndre many a soule by theyr affection But now of the degrees of chastyte the whiche belongeth to relygyous folke and to all deuout maydens lete vs se ⧠⧠¶ The first degre is kepyng contynence from actuall dedes with a purpose for to lyue so and to wtstand al maner coÌ„sent to any vnleful styryng This degre is yet full nygh to lykyng and lust for new tornyng therfrom in as moche as yet it smelleth of carnall temptacions therfore it is full necessary the suche one so new torned from carnal synÌ„es vnto chast leuyng loke not agayn to suche carnalytees least it perysshe but that in all hast it aspyre vpward to another degre in an hygher degree of chastite that he may be safe from peryl therof This fyrst degree is yet in labour of batayle vncertayn of victory for asmoch as only wyll with gods grace fyghteth agaynst .iiii. enemyes that is agaynst the styryng of the flesshe agaynst the appetite of affection agaynst the styryng