of thy worthynesse and of my great fylthynes I tremble strongly am confounded in my selfe For if I receyue the nat I fle the eternall lyfe yf I vnworthyly receiue the I renne in to thy wrath what shall I thanne do my good lorde my helper ptectour comforter and ryghtsure counceller in all myne infyrmytes and necessities Teche me good lorde thy right weye and purpose vnto me some excercyse coÌ„uenable to the receyuynge of thys holy mystery For it ys necessarye vnto me and greatly profytable to knowe howe deuoutly and reuerently I ought to prepayre my herte to receyue thys holy sacrameÌ„t or to make so goodly sacryfyce ¶ The remeÌ„brynge of his ê“pre conscience with pourpose of amendment CapÌ„ .vii. THe preste aboue al thynges ought to desyre with souerayne reuerence and profounde mykenesse of hert full and ferme fey the humble hoope and pyteous entente to the honour af god to celebrate take and receyue this worthy sacament examyne dylygently and make clere open the conscience by true contrycion and meke coÌ„fession as far as he hath power so that thou knowe no thiÌ„ge that greuethe or byte thy sayde conscience orlete the frely to come vnto the same daily To haue displeasure of all thy synnes in generall and for thy excesses and synnes thou oughtest to haue syghinge and sorowe more speciull And if the tyme suffre it confesse vnto god in secrete of thy herte the myseryes of all thy passyons wepe and haue sorowe that thou art yet so carnall and worldely and so euyll mortyfyede frome thy passyons so full of mocyons and concupiscences so euyll composed ordred in thy outwarde wittes so often appliede vnto vayne fantasies so moch enclyned vnto outwarde thinges so necligent in the in warde spirituall thinges so redy to laugh and to all dissolucion so harde to wepe to coÌ„punccyon so redy to folowe the lose mauer and the pleasures of the flesshe and so slowe and dull to the feruour of vertue so curious to behol de and to here newe fayre thynges so neclygent and lothe to lerne and desyre thynges that be meke and abiecte So couetous to receyue and possed many goodis so scarse to gyue theym and glad to holde and reteyne theym so euyl auy sed in spekynge so incontynent to be styll So vnordred in maners so inportune in thy dedes so gredy and so quycke in thy mete so deffe vnto the worde of god so redy to rest so vnlusty to labour so wakynge to fables so slepy to holy vygillys so neclygent vnto the seruyce of god so spedy to then de therof so wauerynge to take hede so colde in deuocion in the tyme of the massâ— so drye in receyuynge of the sacrameÌ„t so soone withdrawen so seldome well gadred vnto thyselfe so sodeynly moued vnto wrath so easely stired to the disple asure of other so hasty to iuge so roughe in repÌ„uynge so ioy ous in ê“sperite so weyke in aduersite so often pourposynge many good thynges and lytell bryngeth to good effecte These and other thy defautes with sorowe great dyspleasure of thy ê“pre fragylyte confessed and sorowfully be wept Set the than with full purpose alweyes to amende thy selfe and to ê“fyte from better vnto better and after offre thy selfe with playne resignacion entyer wyll to the hononre of my name perpetuall sacryfyce withyn the aulter of thyne herte Teat is to knowe thy soule and body coÌ„myttynge feythfully vnto me that thon so may deserue worthely to come and offre thy sacryfyce to god and to receyue the sacrament of my body helthefully For no oblacion is more worthy nor no satysfaccion can be so great for to deface the synnes of man as to offre hym selfe to god purely and entyerly with the oblacyon of the holy body of Cryst Iesu in the masse and the holy communyon And they who someuer shall do as moche as lieth in theim and haue very repentaunce of thyr offences passed as oft as they shall come vnto me they shall recouer pardon and grace I am lyfe and wyll nat the deith of a synner but rather wyll that he retourne and lyue agayne And than wyll I nomore remembre his synnes tresspaces but all shal be forgyuen pardoned vnto hym ¶ Of the oblacion of Iesu Crist in the crosse of the ê“pre resignacoÌ„n that man shulde make of hymselfe Ca .viii. OMan as I dyd offre my selfe and my free wyll vnto god my fader my handes sprede on the crosse and my naked body forthy synnes In somoche that no thynge remayned in me but all passed in sacryfyce to apease his wrathe in lyke wyse thou oughtest to offre vnto me wyllyngly thy selfe in pure oblacion dayly in the masse wythe all thy affecâ—yons and strengthes as profoundely and feruently as thou mayst what aske I of the more but that thou study to resygne thy selfe vnto me enterely what thynge so euer elles thou gyuest vnto me I haue no cure For I demaunde nat thy gyftes but only thy selfe As no thynge shulde suffyce vnto the wythoute me Lyke wyse no thynge maye please vnto me what so euer thou shalte gyue thou offre nat thy selfe vnto me Offre the than gyue the holly vnto me that oblacyon shal be acceptable Beholde I dyd offre my selfe holy vnto my fader for the and for the I dyd gyue all my body blode to the ende that I shulde be all hole thyne thou myne also But and thou rest in thy selfe and with good wyll preseÌ„t the nought vnto me thane there is no full oblacy on nouther entyer parfyte vnyon betwene vs. For the fre oblacyoÌ„ of thy selfe in to the handes of almyghty god ought to go before al thy werkes if thou wylte opteyne lybertye grace And the lacke of thys is the cause that so fewe folke be illumyned and haue inwarly lybertye For they can nat renounce them selfe My sentence is ferme stable that none may be my disciple without he renounceth all that he hath Than yf thou desyre to be my dysyple offre thy selfe vnto me with all thyne affeccyon ¶ That we ought to offre vnto god all that we haue to praye for all people CapÌ„ .ix. LOrde all thynges that be in heueÌ„ and in erthe be thyne and my wyllynge desyre ys to offre me vnto the perpetually in oblacyon So that I maye be thyne euerlastyngly And thys daye good lorde I offre vnto the my selfe perpetually to be thy seruaunt wyth my herte and soule fully to contynue I beseche the receyue thys holy oblacyon of me that am vnworthye to offre me vnto thy precyous bodye in the presence of aungels assystynge inuysyble to the ende that it may be to the helthe of me and all thy people Lorde I also offre vnto the all my synnes whyche I haue coÌ„mitted before the and thy holy aungels syth the fyrst day that I beganne or in any wyse myght synne vnto thys presente daye And I beseche the to inflame me with the brennynge fyre of
thou shalt wel perceyue that if thou haue those thiÌ„ges aforsaid thou hast nat them of thy selfe but if thou wylt applie thy selfe haue coÌ„fidence in god he shall sende the fro heuen that thou shalt haue these vertues also thy sensuall part â–ª with the worlde shal be made subiectes to the yf thou wylt arme thy selfe with yâ— quycke feith the crosse of iesu cryst thou shalt nat nede to fere the enuious subtylte of the fyende than prepare thy selfe as a feithfull seruaunt of iesu criste to bere his crosse coÌ„staÌ„tly coÌ„sideringe howe he thy lorde dyd bere it for the peinfully mercifully order thy selfe to suffre mani aduersitees iÌ„iuries wroÌ„ges iÌ„ this miserable life so thou shalt haue hym with the where so euer thou be also thou shalt fynbe hym where so euer thou hide yâ— Than if thou desire to be dere a frende to thy redemer haue ê‘te of his coÌ„solacion desire affectually to driÌ„ke with hym of his chalys of trybulacion desire no coÌ„solacion ne ê“sperite but at the wyll of god order thy self to suffre tribulacions repute them as the moste speciall consolacyons for they be yâ— redy meanes to come tho the heuenly ê‘petuall coÌ„solacions whan thou comest to that degre of pacyeÌ„ce that tribulacion is swete pleasaunt to the for yâ— loue of god than exteme thy selfe in goode state and that thou hast founde paradise in erthe And as loÌ„ge as it is greuous to the to suffre enforceth thy selse to fle tribulacion so longe thou arte nat in the ê‘fite state of pacience whersoeuer thou fleest thou shalt fynde trybulacion nere folowethe If thou order thy selfe euer to suffre paciently to haue remeÌ„braÌ„ce of thy dethe than thou shalt ê‘ceyue thy selfe iÌ„ good state also in qÌ„etnes reste If thou were so ê‘fite that thou were rauysshed spiritually with Paule into yâ— thyrde heuen thou shuldeste nat be sure therbye to be without aduersyte For owre sauy our spekyng of Paule saythe I shall shewe hym howe manye thynges he shall suffre for my name Than if thou wilt serue and loue thy lorde perpetually thou must nowe suffre saye manye tymes to thy selfe wolde to god I were able for to suffre for the name of my swâ—te lorde Iesu For therby thou shuldest gyue occasion of specyall edificacion of thy neyghbour great glory to thy selfe exaltacion of gladnes to the holy aungels All people in maner recoÌ„mende pacience but there be fewe that wyll vse it Thou that takest great labours suffereste moche for the loue of the worlde and wordly thinges by greate reason thou shuldeste be glad to suffre a lytell for the loue of the moste true louer criste And euer the more thou mortifie discretly thy selfe the more thou begiÌ„nest to lyue in the sighte of god There is no ê‘sone apt to coÌ„prehende heuenly thiÌ„ges withuot they submit their selfe to suffre aduersite for the loue of criste There is no thinge more ê“fitable for thy selfe acceptable to god thaÌ„ to be pacient glad to suffre for the loue of hym And if ê“sperite aduersite were put in thy eleccion thou shuldest rather chese aduersite than desire to be recreate with many coÌ„solacions For bi aduersite thou arte made conformable vnto cryste all his seyntes Our meryte ê‘feccion of state staÌ„deth nat in great plesaunt delectable coÌ„solacions but rather iÌ„ greuous teÌ„ptacions tribulacions and penalyte of life If there had be any more expedient meane to the helthe of man than to suffre peyne tribulacion our lorde criste wolde haue shewed it bi wordes examples But he exorted hys disciples all other that wolde folowe hym to heuen to take yâ— crosse as the moste mediate meane to folowe hym sayinge who that will folow me to heuen thei must denye theyr owne selfe forsakiÌ„ge theyr ê“pre wyll take the crosse of peuaunce folow me Afâ— all these thiÌ„ges redde perfitly serched it foloweth as a fynall coÌ„clusion that it is behouable to vs ta entre into the kyngdome of heuen by wany tribulacions ¶ Here begynneth the .iii. boke ¶ The fyrste chaptre coÌ„teyneth the inward spekeynge of our lorde Iesu criste to maÌ„nis soule that he hath specially chosen _â—Oo saith suche a feithful soule I shall atteÌ„de here what our lorde shal speke iÌ„ me blessed is yâ— soule which herith our lorde god speke iÌ„ it that conceyueth of his mouth a worde of rsolacioÌ„ Blessed be the eris that here the styll spekynge or rownynge of almyghty god and pondereth nat yâ— disceytefull callynge or priue mouynge of the worlde blessed be the ere 's that rest nat in the flaterynge or wordly voyce outwarde flowynge But rather heringe trouthe that speketh enformeth maÌ„nis soule in wardlye Blessed be the iyen that be shytt to the delectable syght of outwarde or wordly thynges that gyue hede deuoutly to gostely thynges Blessed be they that by grace by the lyght of soule perceyue the true inly entent of scripture that â—pare them dayly by exercise os soule to conceyue the celestiall priuetees Blessed be they that labour besilye iÌ„ soule to beholde loue god almyghty his plesure iÌ„ all thynges for that auoyde frome them al wordly besines or desires that let suche deuocioÌ„ O thou my soule attende gyue hede to the premysses and shyt thy senses or sensuall partes that thou mayste here gostely what thy lorde speketh in the in warde inspiracion The lorde louer saith to the I am thi helthe peas lyfe euerlastynge Ioyne and knytte the suerly to me thou shalt fynde rest and peas of conscience and after this euerlassynge peas lyfe Forsake the loue of foule transetory erthly thinges and dilygently seche euerlastiÌ„ge thiÌ„ges what be all temporall thynges but disceiuable and what may any creature helpe the if thy lorde god that made the forsake the wharfore refusest thou al wordli thynges ioyne and cleue by clene and stidfast loue and seruice to almighty god thy redemer that thou maist hereafter attayne the eternall felicite i heueÌ„ ¶ The seconde chaptre howe treuthe spekerhe inwardly to mannes soule without noyse A Deuoute soule after that it hathe herde the swete instyllaunt spekynge of his lorde god as a man inflamed with loue desireth more longer speche with our lorde sayinge withe the Prophete Samuel thus Speke good lorde for thy seruauÌ„t is redy to here the I am thy seruaunt gyue me vuderstandynge to knowe thy coÌ„maundmeÌ„tes sayinges Bowe make my hert soule to fele folow thy wordes instyll in to my soule thy holy techige wordes as the dewe droppethe vpon the grasse I say nat as the chyldren of Israell sayd to Moyses Speke thou to vs we shall here the gladly let nat our lorde speke to vs lyste we dye for drede So be it nat with me good lorde But rather I besech the humbly desirously
coÌ„mende nor more repute thy selfe for any goodnes that thou hast who euer thou be but refarre all goodnes that thou hast to god almyghty withoute whome we haue nothynge god of his goodenes gaue vs what we haue therefore he requyreth the same to be consydered of vs with thankes to be gyuen agayne vnto hym This is the very way to exchew from vs the synne of vaynglorye if so be that trewe charyte and heuenly grace enter into man no enuyne dysdayne of any person nor pryuate of mannes selfe shall haue place iÌ„ hym For grace and very charyte ouercometh all suche byces and it dylateth enflameth mannes soule to god to our neyghbour if we perceyue and vnderstaÌ„de well we shuld only ioy hope in our lorde god and in no wyse in our selfe for no maÌ„ is good of hym selfe but god alone which is to be loued and blessyd ouer all ¶ The .xi. chapter how it is full swete to serue god to hym that forsaketh the worlde truly NOwe good lorde I shall repete my speche to the and nat cesse I shall speke in the erys of my lorde god and kynge that is in heueÌ„ how great is the multytude of thy swetnes whiche thou haste hyd and hydest good lorde for the tyme from them that lyueth here vnder thy drede and to thy perfyte louers and seruauntes thou shewest the Ineffable coÌ„templatyue swetnes of thy godhede in this thou good lorde hast shewed thy great charyte that whaÌ„ I was nat thou madest me and whan I erryd and went out of the waye thou broughtest me agayn coÌ„maundynge me to serue and to loue the O welle of perpetuall loue what shall I say of the howe may I forgette the whiche so louyngely doste remember me and where I haue perysshed thou good Lorde hast shewed thy mercye to me ouer my hope and rewarded me aboue my meryte what thankes shall I gyue to the for this grace gyuen me It is nat gyueÌ„ to all men to forsake the worlde to take vpon them a solytary lyfe It is no great thynge me to serue yâ— good lorde to whome al thy creatures be bound to serue plese But rather thys is to me a great thiÌ„g meruelous that it pleseth thy goodnes to receiue me to thy seruice to ioyne so pore vnworthye as I am to thy welbeloued seruauÌ„tes Lo all thynge that I haue that I may do the seruice of is thyn therfore I can gyue the nothiÌ„ge but thyn owne HeueÌ„ erthe with theyr coÌ„tentes that thou hast ordeyned to helpe man doeth dayly fulfyl thy coÌ„maundment after the ordre forme that thou hast ordeined them to Also thou hast ordeyned angels to helpe confort man But aboue al this thy selfe hast vouchesaue to serue man ê“mittynge to gyue the to man What shall I gyue agayne to the for those for a thousandefolde benefaites that thou of thy grace goodnes hast giueÌ„ to me GrauÌ„t me helpe grace to serue the good lorde al the dayes of my life at the leste that I may one daye serue the worthyly Thou arte worthy to haue all seruice all honour eternall laude praysige Thou art my very lorde god I am vnworthy and pore seruaunt I am bouÌ„de to serue the with all my strengthes neuer to be wery of thy seruyce praysynge so I desire wolde it shulde be Thou good lorde fulfyll that I want of my partye Great honoure glory is to serue the to forsake al erthli thynges for the. They that gladlye wyllyngly do submytte theÌ„ to thy seruice shall haue greate grace and they that forsake all wordly besynes do chese the harde strayte waye for thy loue shal be refresshed with the swete coÌ„solacion of the holy goste shal haue great liberte of soule O thou thankfull ioyfull subieccion seruice of god wherby man is made fre from synne holy in the sight of god O thou holy hye state of religion whiche maketh a man egall to angels pleasaunt to almyghty god dredfull to dyuels honourable to all feytheful folke O thou seruice worthye alwaye to be desired halsed wherby almighty god is gotten euerlastinge ioy gladnes gotteÌ„ ¶ The .xii. chaptre The desire of herte is to be examined modered SOnne saith our lorde to his louer thou must yet lerne many thynges yâ— thou hast nat yet well lerued that is to say that thou order thy desyre affeccion alway after my pleasure so that thou loue nat thyn owne desire or ê“fite but that thou iÌ„ al thiÌ„ges a couetous louer a folower of my wyll thou haste many desirous risinge mouynge the but coÌ„sider well whither thou art moued in them for myn honour only or more for thy owne auaile or ê“fite if I be the cause of thy mouinge thou shalt be well coÌ„tent what so euer I sende vnto the. if any thiÌ„ge be hyd in thy desire of thyn owne will or sechynge so that thynge is it that anoyeth and greueth the outwardely and within forth both beware therof that thou lene nat to moche to thyne owne desire me nat counseled yâ— same thiÌ„ge that before pleased the displeseth the afterwarde Euery thinge that man desireth is nat to be folowed shortly ne euery coÌ„trarious affeccion yâ— man lotheth or hateth is to be fled at the firste It is expedient somtyme to vse a bridell restraynynge in good affeccions cuÌ„nynge or other besinesses of idiscrete behauiour folowe the distraccioÌ„ or brekiÌ„ge of maÌ„nis mynde that thou by thy iÌ„discrecioÌ„ be nat an occasion or sklaunder to other Also that thou be nat sodaynly troubled or inquyete by other meÌ„nes resistence It is somtyme behofull to a man that he vse violeÌ„ce resist his sensual appetite nat to giue he de what it desireth what nat but rather iÌ„deuor hym that it be subiecte by vyolence to the soule this sensuall appetite is to be subdued by disciplene to yâ— soule vnto it be made redy to obeye in all thiÌ„ges to reason vnto it haue lerned to be content with fewe thynges necessarye without al grutchiÌ„ge ageiÌ„ste any incoÌ„uenyent thynge ¶ The .xiii. chapâ— of the informacion of pacience of stryfe ageynst sensualite LOrde god sayth the deuoute soule vnto god as I fele vnderstande pacience is full necessary vnto me for many coÌ„trarious chauÌ„ces fall iÌ„ this lyfe howe soeuer I order my selfe for pease to be hadde I can nat haue it withoute batayle ne my lyfe can nat be without sorowe and trouble wherto our lorde sayth SoÌ„ne thou sayest truely I wil nat that thou seke suche peas as wanteth teÌ„ptacion and trowble or coÌ„tradiccion but couÌ„te the than to haue fouÌ„de peas whaÌ„ yâ— art exercised with diuers trowbles ê“ued with diuers aduersitees if thou saye that thou maist nat suffre such peynes How maist thou suffre the fell peynes of Purgatory of .ii. euils the lesse is alweye to
I suffred great penury and defaute of teÌ„porall thynges I herde great grutchynge and complayntes made of me suffred benygnely confusyoÌ„s and repreues I receyued for my bnÌ„faytis vnkyndenes agayne for my myracles showed I receyued blasphemes for my doctryne I had repreues good lorde sayth the deuout soule to God For as moche as thou waste founde so pacyent in all thy lyfe fullfylliÌ„ge in yâ— vertu with other the coÌ„maundement of thy fader it is worthy that I vnworthy wretch bere me paciently after thy wyll in all thynges I shal bere the burden of this corruptible life as longe as thou wylt for the helthe of my soule for tough this present lyfe be tedious yet it is made meritorious and easy by the grace and the more tollerable and dere by thy blessed exaumple of holy lyuynge and of thy holy saltes Also this present lyfe is more lyghtsome coÌ„fortable than it was to the faders of yâ— olde lawe to whome the gate of heuen was shitte so so that none myght entre were they nuer so ryghte wise vnto the sufferaunce of thy holy passion and dethe wherby thou madest man fre fro euerlastiÌ„ge dethe gaue them that they serued truly here iÌ„ this mortall lyfe fre entre in to the kyngedome of heuen O good lorde what thankes and grace am I bouÌ„de to giue the whiche hast shewed vnto to me andê to all feythefull peple the veray good and rightwis way to thy euerlastynge kyngdome of heuen For thy holy lyfe that thou lede is a way to vs to folow And by holy pacience we walke to the that art our crowne For if thou hadest nat gone afore vs had shewed vnto vs the wayes of pacience and vertue who shulde haue folowed the Alasse howe many shulde haue stande abacke farre fro suche vertues if they had nat sene beholde thy vertuous exauÌ„ples we be yet slowe nat withstandynge that we here thy great techinges meruels And what shuldê we do if suche light of exaumple were nat ¶ The .xxi. chaptre of suffraunce of iniuries who GOd almyghty sayth is ê“ued very pacient to his seruaunt tedious wery of teÌ„ptacyon what spekest thou sone Cesse of thy complaynt coÌ„sider myne with other sayntes greuous passyon Thou hast nat yet resisted in sufferauÌ„ce of thy troubles to the effusion of thy blod as we dyd thou hast litel suffred in coÌ„parison of them that suffred so many thynges for me some in warre stroÌ„ge teÌ„ptacoÌ„ns some in greuous tribulacions with other thynges wherby they haue be ê“ued examyned thou must therfore remembre the great thynges that other haue suffred before that thou maist bere thy lytell grefes more esely yf thy troubles other greues seme to that right great beware that thy iÌ„pacience mary it nat whether they be lytel or great se thou bere all pacyently without any gurtchinge for the more thou disposest the to suffre the more wisely thou doest the esylier thou shalt suffre the more meryte shal be to that say nat in thy excuse I may nat suffre this thiÌ„ge of suche a persone he hath done me great harme he disclauÌ„dreth me with such thiÌ„ges as I neuÌ„ thought But I may well suffre other persons other thynges as I ought to do suche thoughtes obstacles that coÌ„sidereth nat the vertue of pacience ne the reward therof but more the ê‘sons offences done to hym He is nat very pacient that wyll nothing suffre but as farre as it is saien to hym and of suche as he call suffre A very pacyente parsone ponderethe nat of whome or of what persone good nor euyll prelate or felowe he be ê“ued to suffre any hardnes or iniurie but whansoeuer aduersyte or wronge fallethe to hym howesoeuer and of whome it cometh a true pacyent persone taketh it pacyently with thankes as of the hande of god so doinge he winneth to him great merite for no thinge be it neuer so lytel that maÌ„ suffreth for god can nat passe without great merit be thou therfore redy to suffre paciently aduersites to fight ageynst thy impacieÌ„t proude hert if thou wylt haue victorie Thou maist nat gete the well of pacience without fight yf thou wylt nat suffre aduersitees thou refusist to be crowned wherfore if thou wilte be crowned thou muste fight striue with thy selfe stroÌ„gly suffre paciently suche euyls For wythout labour no man may come to rest ne withoute fight no man may haue victory wherfore good lorde I besike the to make possible by thy grace to me in me that that is seene iÌ„possible to me by nature thou knoweste that I am euyl to suffre that I am sone caste down by litel aduÌ„site araised againe me I besike the good lorde that al maner of trowble or aduersite that thou shalt sende me may be coÌ„mendable desyred for thy holy name for to suffre aduersytees for the is very helthfull merite to mysoule ¶ The .xxii. chapt of the coÌ„fessyon of maÌ„nes infyrmitees and of wordly myseries I Knowlege myne iniquite ageynste me I am ryght feble and vnstydfaste good lorde thou knowest the thynge the I am discharged cast douÌ„e by ofteÌ„ ys but of lytell valure or weight I purpose me strongly to stande in well doynge But whan a litell teÌ„ptacion assayleth me I am greatly anguysshed the thynge that I am moued teÌ„pted by greuoussly is but vyle whan I thynke my selfe a lytell siker of lytel rest that I somtyme haue I fynde me soone after ouercome of a lytel blaste of teÌ„ptacyon Beholde therfore good lorde my fraylte knoweÌ„ to the in all thynges that I am ê“ued by haue mercy of me I besyke the delyuer me from the filth of synne that I be nat fastined theriÌ„ ne ouecrom therby I haue great remorse often I am confounded before the that I am so vnstydfaste and frayle to gaynstande my passions And though they drawe me nat to the consent of synne yet theyr ê‘secucyon contynual insuynge is to me ryght greuous and heuy and it is to me right tideous to lyue in batayle stryfe Therby I knowe the better myn infyrmyte For wicked abhomynable fantasies do rise in me to my trouble soner than they go or passe from me Wherfore I besike the god almyghty louer of feithefull soules to beholde with thy gracious coÌ„syderacion the labour affliccioÌ„ of me thy seruauÌ„t asiste me with thy mercifull helpe in all nedes strengthe me with heuenly streÌ„gthe that the teÌ„ptar of maÌ„ or my wretched flesshe nat yet fully subdued to my spirite haue nat dominacoÌ„n vpoÌ„ my spirite ageiÌ„st whom I must figh coÌ„tynually whiles that I liue iÌ„ this miserable life Alas what maner a life is this where trybulacions miseries habouÌ„deth where al places be full of enemyes and snares to ouercome cache maÌ„ For whan one teÌ„ptacion or trouble cesseth â–ª another cometh Also the fyrste conflycte or trouble yet durynge many
or of what party the wynde of thy stablenes bloweth but rather that all the intente of his soule mynde may come ê“fyte to the due and best ende and in this wyse may a man alway one a byde holy as longe as the symple enteÌ„t of his soule amoÌ„ge all suche varyacyons is nat vndered but dyrecte to me coÌ„tynually the more pure and clene the inteÌ„cioÌ„ of maÌ„nys soule is yâ— more stedfastly he goth amoÌ„ge such stormes troubles but iÌ„ many thyngê is the pure iye of mannes soule made darke a man lyghtely beholdeth a delectable obiecte that is pÌ„sented to hym and anone the soule is infecte by vnlefull defyre for seldome suche ê‘sones be all fre and vnfecte of the venym of theyr owne sekynge as we rede by exaumple of the Iewes the whiche came in to betanie to Marcha Mary nat to IohnÌ„ only but for to se Lazar wherfore the iye of maÌ„nys intencion is to be clensed so that it be rightwys aboue allvary an t meanys derecte to me ¶ The .xxxix. chapiter howe god almyghty sauoureth to his louer aboue all thynges BEholde my lorde god beholde all thynges what thyng may I more graciously better to my beatytude desyre o thou sauery swete wode to thy louers my lorde god all thynges I say nat that he is the worlde ne the traÌ„sytory goodes of the worlde which is nat to beloued but god iÌ„ all thyng the which worde often repeted gyueth a great gladnes to the louer of god whan thou art present good lorde all thynges be plesauÌ„t to man and if thou absent the from hym thyngê be tedyous to hym thou good lorde alone makest a peasyble herte and also a great gladnesse soleÌ„pne ioyfulnes iÌ„ maÌ„nis soule thou makest a man fele wele of all thynges to loue the in all tynge and without thy goodnes nothyng may longe please man but if any thynge shall be thankefull well sauory to man thy grace must be present and wysdome if thou good lorde sauour plesauÌ„tly to any man what thynge shall nat be delectable to hym if thy goodnes sauour nat to maÌ„ what may be ioyfull to hym sothely nothynge but world lye wysemen fawteth in thy wysdome good lorde and they lyke wyse that sauoureth flesshly desyres for in such wysdome and noughty wayes be many vanytes and spyrytuell dethe foloweth And they that folowe the swete and blessyd lorde by conteÌ„pte of the worlde and by mortyfyinge of theyr body or bodely lustys be knowen to bevery wyse for they be traÌ„sfourmed from vanyte to trouth and from carnalyte to spiritualte to such persones doth almyghty God swetely sauour and what some euer goodnesse or delectacioÌ„ they fynde iÌ„ any creature they referre all to the laude praysynge of the creature of al Great dyffereÌ„ce dyssymylytude is betwyxt the sauour swetnes of alinyghty god the maker of all the sauoure of the thyng that is made of hym as is also betwyxt eternyte and tyme and betwyxt lyghte increate light illumined of god o thou light eâ—nal pÌ„cellynge traÌ„sceÌ„dynge all lightes create perse the towarde partes of myn hert with thy ioyfull shynyng puryfye glad claryfy and quyken my spyryte with his powers to enclyne be ioyned to yâ— from vnpro fytable excesses o whan shall that blessyd houre come moost to be desyred whaÌ„ I shal be sacyat reple nysshed with thy blesfull pÌ„seÌ„ce that thou may be to me iÌ„ all pleasures possyble to be desyred for as loÌ„ge as that gyfte is nat gyuen to me my full Ioye shall nat be it is myne olde man that is to say my bodye lyuynge in me by his venemoê° ê¯cupiscence not fully crucyfyed or mortyfyed in me as yet my body couetyth stroÌ„gly agaynst my soule it moueth inwarde batayles and sufferyth nat yâ— reygne of my soule to be iÌ„ rest but thou good lorde that hast dâ—iacyon vpoÌ„ the see dost mytty gate his mouynges flowiÌ„ges aryse help me queÌ„che destroy these outragioê° me uyngê of my flesshe â–ª wherwith I am sore troubled destroy them iÌ„ thy vertue myght shewe I beseke the thy power declare yâ— right haÌ„d vpoÌ„ me for I haue no other hope but the that art my lorde sauyoure ¶ The .xl. chapiter how no man may be sure from temptacyon whyles he lyueth here SOne sayth our lorde God to his louer thou shalt neuer be syker or surer iÌ„ this lyfe but as longe as thou shalt lyue here spuÌ„all armour shal be necessary to the thou art coÌ„uersauÌ„t amonge thy ene myes on euery syde thou arte troubled vexed therefore if thou vse nat on euery haÌ„de the shylde of pacyeÌ„ce thou shalt nat be longe vn wounded more ouer if thou put nat thy hert stable in me to suffer with good deuout wylle all maner of thynges for the loue of me thou mayste nat suffer this ardoure nor come vnto the crowne rewarde of blessyd sou les thou must therefore passe manlye ouer all suche thynges vse a myghty haÌ„de ayenst thynges coÌ„trary to the for to a coÌ„querour is promysed grauÌ„ted in rewarde auÌ„gels fode to a sleuthfull an Idell man is ordeygned great mysery if thou seke here reste how shalt thou come to euerlastyng rest qâ—etacioÌ„ iÌ„ heueÌ„ gyue the nat here iÌ„ the worlde to great rest but rather to great pacyeÌ„ce ayenst aduersytes ê¯tynually insuynge seke nat therfore true peace here iÌ„ erthe but in heuen where it is nat in man nor in other creatures but iÌ„ god alone thou oughtest for the loue of god suffer gladly all laboures sorowes teÌ„ptacyoÌ„s vexacyoÌ„s aduersytes necessytes infyrmytes in iurye oblyqâ—es repÌ„ues all tokens of mekenes coÌ„fusyons correccyons despytes these thyngê helpe to purches vertues these thyngê ê“ueth the knyght of cryste maketh hym worthy the celesty all crowne I shall sayth our lorde god yelde to my seruaunt yâ— serueth me in suche wyse as is spoken euerlastynge rewarde for a lytell short labour glorye infynyte for a lytle confusyoÌ„ trowest thou sayth our lorde to his seruauÌ„t that thou shalt haue alway spuÌ„all coÌ„solacioÌ„s at thy wyll my sayntes had nat such ê¯solacions ê¯tynuall but many dyuers teÌ„ptacioÌ„s great ê‘secucioÌ„s but with paciens they ouercame all such troubles trustynge more in me than in them selfe in such peynes knowynge with the apostle that the peynys of this present lyfe be nat worthy to deserue the glory of heueÌ„ woldest thou haue that anon that many afore haue scarsly opteyned after many wepyng terys great labour abyde pacyeÌ„tly the gracyous comynge of our lorde labour maÌ„ly iÌ„ hisvyneyarde the werkes of right wysenes put thy ê¯fort iÌ„ god mys truste hym nat but stande stroÌ„gly in fayth go nat fro his seruyce that he hath called the to expouÌ„de thy body and soule stable stroÌ„gely for the loue of god and I shal be with the iÌ„ all thy troubles
that but alonly to be vylypeÌ„ded or despysed iÌ„ my pleasure honour ouer all desyre that whether thou lyue or dye god alwey be gloryfyed iÌ„ the or by the. ¶ The .lv. chapt a man beynge in heuynes desolacioÌ„ shulde coÌ„mytte hym into the handes of god to his grace sayinge LOrde god holy fader blessyd be thou now euer for after thy holy pleasure so thou hast done to me and all that thou dost is good I besech the good lorde that thy seruauÌ„t may ioy in the and nat in my selfe ne in none other thynge but in the or ordred to the for thou alone art verye gladnesse thou art my hope my crowne of reward thou good lorde arte my ioy honoure what haue I or any of thy seruauÌ„tis that we haue nat receyued of thy goodnes ye without our meryte all be thyne that thou haste gyuen and made I am but pore haue be in trauayle fro my youth often my soule is heuy vn to wepyng some tyme it is troubled agayn it selfe for passyoÌ„s fersly inrysynge I desyre good lorde the ioy of peace I aske yâ— peace of thy chosen chyldreÌ„ the which be norysshed fed of the iÌ„ the lyght of iÌ„ warde eternall ê¯solacyoÌ„ if thou good lorde grauÌ„t me peace if thou graunt me in wardly holy ioy than shall the soule of thy seruauÌ„t be full of louynge and deuoute praysynge of thy infynyte goodnes if thou withdrawe the fro me as thou haste often wonte to doo than I may nat ren the way of thy commaundemeÌ„tys that is to say fulfyll them but more thy seruauÌ„t is then arted to knocke his breste to knele for grace and consolacyon afore had for that it is nat with hym nowe as yesterday the daye before whan thy lanterne of lyghte shone vpon hym illumyned his soule and was defended fro the inwarde temptacyons vnder the shadowe shylde of thy wynges right wyse fader euer worthy to be most loued the hour is come that thy seruaunt shulde be proued in it is worthy father that thy seruauÌ„t suffer this hour som what for the Thou knew in thy eternall presens an houre for to come in the whiche for a lytell tyme thy seruauÌ„t shuld outwardly be ouercome yet withinforth be euer lyuynge ayenst the that he shuld be vy lypended centeÌ„pned and despysed for a tyme in the syght of men by sorys peynes passyon that he a ryse agayne with the in the morne of a new lyght of grace after that be gloryfyed in heuen for allsuch humylyacions holy father thou haste so ordeyned wylled after thy coÌ„maundement so be it fulfylled iÌ„ me This is thy grace yâ— thou good lorde shewest to thy frende to suffer troubles here in this worlde for thy loue as ofte whaÌ„ so euer in what so euer wyse thou dysposest or suffrest it to fall without thy counceyle and prouydence And also without cause nothynge is done here in erthe It is good to me good lorde that thou hast humbled me that I maye thex by lerne the ryghtwyse iugementes and therby caste fro me all pryde and presumpcyon of hert It is very ê“fitable to me that I haue suffred or had such coÌ„fusyon that I by the erudycyon of it shuld rather seke thy consolacyon than mannes in such aduersy te I haue lerned also therby to drede thy inscrutable iugemeÌ„tes whereby thou prouest scourgest the ryght wyse man and the wycked and that nat with out equyte and rightwysnes I thaÌ„ke the that thou haste nat spared my synnes but punysshed me with scourges of loue ye bothe within and without with sores and anguysshes no creature vnder heueÌ„ may coÌ„forte me in myne aduersytes but thou good lorde the very and heueÌ„ly leche of mannes soule that smytest and helyst agayne Thou ledest vs into sharpe peynes of body suffrest vs to be ledde into dedely synne sometyme and thou bryngest vs out therof agayne by thy great grace Thy dyscyplyne be vpoÌ„ me and thy scourge shall teche me the wayes of vertue and mekenes Lo fader I am here in and vnder thy handes I enclyne me vnder thy rodde of correccyon smyte my backe and my necke that I may bowe and refourme my crokydnes vnto thy wyll Make me meke and lowly that I may lyue alway at thy wyll I commyt me to the good lorde with all myne for to be correcte For better it is to be punysshed and correcte here than after this lyfe thou knowest all thynges and nothynge is hydde in mannes soule or concyens fro the afore any thynges be made thy wysdome knoweth theym for to be it is nat nedefull that any man teche or warne the of any thyng that is done here in erthe Thou knowest what profyte or peyne is expedyent to me and moche trybula cyon auayleth to pourge the fylthe and ruste of my horryble Synne and vyces therefore do thou with me after thy pleasure and despyse nat I beseke thy grace my synfull lyfe for thou knowest it best grauÌ„t me good lorde grace to knowe that I am bounde to knowe and to loue that I ought to loue to prayse yâ— thou wolde I shulde prayse and to repute that is pÌ„ cyous iÌ„ thy syght and to refuse all that is vyle afore the gyue me grace good lorde nat to Iuge thynges after myne outwarde syghte ne after the herynge or the relacyon of vncunnynge folke but truly to dyscerne of vysyble thynges spyrituall and aboue all thynges to enquyre and folowe thy wyll pleasure mannes wyttes be often dysceyued in iugement also the louers of the worlde be often dysceyued in louynge all onely thynges vysyble what is a man the better that men repute hym more or better thaÌ„ he is iÌ„ dede a deceyuer deceyueth another one vayne maÌ„ another one blynde man another one sycke persone another whyle he so exalteth hym And yet in trouthe he more confoundeth hym than auaunceth whyles he so vaynly dothe laude or prayse hym for howe great coÌ„mendable holy euery man is in thy syght so worthy great he is and no more ¶ The .lvi. chapter A man shulde gyue hym to huÌ„ble warkes whan he is nat inclyned or dysposed to hye warkes SOne thou mayst nat alway stande in feruent desyre of vertue nor in the hyghe degre of coÌ„temptacion but it is nedefull to the sometyme for the fyrst corrupcion of mankynde to descende to lower thynges and to bere the burden of this corruptyble lyfe with tedyousnes agaynst thy wyll for as loÌ„ge as thou berest thy mortall body thou shalt fele werynes heuynes of thy herte thou must therfore whyles thou lyuest in this mortall lyfe ofte mourne and sorowe of the burden and contradyccyon of thy bodye to thy soule for that thou mayst nat contynually and without cessynge gyue hede and cleue to spuÌ„all studyes and to godly coÌ„teÌ„placyon then it is expedyent to the to fle to lowe and outwarde
warkes and to take thy recreacyon in the exercyse of good dedis so to abyde fermely my coÌ„mynge and heueÌ„ly vysytacyon and with that pacyenlye to suffer exyle and drynesse of mynde vnto that I vysyte the agayn delyuer the frome all tedyousnes for I shall make the forgete all such anoyes labours to ioy in inwarde quyetacion of soule I shall lay afore the consolacioÌ„s of scrypture that with glad herte thou may begyn to walke in my coÌ„mauÌ„demâ—tes say the peynes and passyons of this worlde be nat worthy to the glory of heuen the which shal be manyfested shewed in vs after this lyfe ¶ The â–ª lvii chapiter a man shuld nat repute hym selfe worthy to haue coÌ„solacyon but rather worthy indygnacyon sayinge LOrde I am nat worthy to haue thy consolacyon nor any spirituall vysytacioÌ„ therfore thou good lorde doste nothynge agayne ryghtwysâ—nes whan thou leuest me in penurye nede and desolacion if I myght yet out fro me teris of contricion to the symylytude of the See yet am I nat worthy thy coÌ„solacion I am nat worthy but to be scourged and punysshed I haue so greuouslyh and manyfoldely synned and offeÌ„ded the in trouthe I am nat worthy thy leest coÌ„solacyoÌ„ but thou good lorde benygne mercifull that wyll nat thy werkes shuld perysshe to shewe the ryches of thy excellent goodnes into the vessell of thy mercy ye without my proper meryte thou with saue to coÌ„fort me thy seruauÌ„t aboue all mannes mesure for thy consolacyons be nat after maÌ„nes fables what haue I done my good Lorde that thou shuldest gyue me any celestyall coÌ„solacyon for I knowe nat that I haue done any good but alway prone to vyce and slowe to ameÌ„de me trewe it is that I saye I can nat saye nay if I shulde any otherwyse saye thou shuldest stande agayne me and no man shulde defende me agayne the what haue I deserued for my synnes but hell fyre eternall In trouthe I confesse that I am worthy all derysyon and contempte it semeth me nat to dwell amonge deuout persones and thoughe I here suche thynges impacyentlye yet shall I lay and reproue my synnes agayn me that I may the soner opteyne thy mercy what may I say that am so gyltye and full of all coÌ„fusyon I haue nothynge to say but only this worde Lorde god â–ª I haue euyll inclynacyons and greuously haue synned Haue mercy on me forgyue me I beseke the suffer me a lytle that I may sorowe and bewayle my synnes afore I passe hens vnto the countrey of darkenes couered with the darkenes of deth and what dost thou aske moost of a wretchyd synner but that he be sorofulll and made meke of his synnes in very coÌ„tricioÌ„ and humyliacion of maÌ„nes herte is very hope of forgyuenesse mannys concience so troubled with contrycyon is reconsyled to god also grace loste by synne is repared and therby man is defendyd fro the wrathe of god there meteth together in holy kyssyng and halsynge of god almyghty the penyteÌ„t soule the humble coÌ„tricioÌ„ of synners is an acceptable sacryfyce to the good lorde gyuynge a more swete odour vnto thy goodnes than incense by fyer it is also the pÌ„cyous acceptable oyntmeÌ„t that thou good lorde wolde to be mynystred to thy fete for thou neuer dyd ne doste despyse but gladlye receyuest vnto thy grace a coÌ„tryte an huÌ„ble herte there is the place of rufuge fro the face of wrathe of the enemye there is clensyd and amendyd what so euer fylthe is otherwyse done ¶ The .lviii. chapter grace is nat myxt with folke that delyteth in erthely thynges SOne my grace is a pÌ„cious thyng it woll nat be myxt with strauÌ„ge thynges nor with erthely coÌ„solacions thou must therfore auoyde from the all the â—pedymâ—tis of grace if thou wylt receyue it aske a secrete place to thy coÌ„teÌ„placion loue to dwell with thy selfe alone seke nat veyne spekynge with other but rather be thou occupyed with deuout prayer to god that thou may haue a coÌ„puÌ„cte mynde a pure coÌ„cyeÌ„ce se thou accoÌ„pte all the worlde of lytell pryce in thy estymacyoÌ„ and afore all worldly thynges prefarre thou the honour medytacioÌ„ of god for thou mayst louyngly thynke on me with that delyte in worldly transytory thynges thou must seperate withdrawe thy selfe fro the knowlege dere freÌ„dys thy mynde fro all bodely solace as saynt peter the apostyll couÌ„ceyleth in his epystyll all crysteÌ„ folke that they as straungers pylgrymes absteyne from all suche flesshely and worldly thynges or pleasures o what sure passynge trust shall he haue in his decesse that is nat than ouercome with any worldlye affeccioÌ„ but hath his herte sadly fixte iÌ„ god almyghty and losed fro all erthely thynges a bestely man knoweth nat the fredome of mannes soule yet if he desyre to be spuÌ„all he must refuse as well his nye freÌ„dys as suche as be far fro hym in consanguynyte also he must be moost ware of hym selfe if man perfytely ouercome hym selfe he shall the soner subdue other ennemyes to hym perfyte vyctory is a man to ouer come fyrste hym selfe he that holdeth hym selfe subiecte so that sensualyte obey to reason and reason obey to God in all thynges Suche a man is the very coÌ„querour of hym selfe and lorde of the worlde if so be that thou fullye desyre to atteyne that degre heyght thou must manlye enforse thy selfe and begynne and to put thyne axe to the rote of thy soule so that thou may plucke vp by the rotis and destroy the hydde and the inordynate Inclynacyon to thy selfe and to all pryuate and worldly goodys of this vyce that a man loueth hym to Inordynatelye all most all cometh that is yll in man whiche loue therfore if it be ouercome we shall haue consequeÌ„tly iÌ„ vs great peace traÌ„quyllyte But for as moch as fewe folke laboreth to dye to themselfe that is to saye to mortyfye suche contrariousnes in themselfe nor goeth nat out of them selfe by contemplacyon or exercyse of vertue therfore they lye wrapped iÌ„ themselfe may nat be lyfte aboue themselfe spuÌ„ally in soule but he that desyreth frely to walke with me it is nedefull that he mortyfye in hym selfe all yll inordynate affeccyoÌ„s so that he do nat enclyne ne cleue to any creature by pryuate loue of ê¯cupysceÌ„s ¶ The lix chapt of dyuers mouynges of nature grace SOne se thou gyue hede dylygentlye vnto the mouyngê of nature grace for theyr mouiÌ„gê be very subtyll ê¯traryous scarcely they may be ê‘ceyued but if a man be in wardlye illumyned euery man loueth desyreth that thynge that is or semeth good and euery man pretedeth in his wordes sayinges some goodnes and therfore many be deceyued vnder the preteÌ„s symylytude of goodnes nature is wyly therefore it draweth snareth and disceyueth many weyes it hath euer it selfe for his ende but grace walketh maketh man
loue pryuate Ioye They do away and put to as they fauoure nat after the pleasure of the hye truthe of our Lorde cryste iesu In many folke is IgnorauÌ„ce but moost in theym that haue but lytell vnderstandynge and therfore they but seldome loue any persone perfytly or ghostly many men be drawen by naturell affeccion loue nowe to this saynt or man nowe to that some to this some to that and as they behaue them in these erthely thynges here so they Imagen to be of heuenly thynges But great dyffereÌ„ce is betwyxt the thynges that Imperfyte folke do Imagyn or coÌ„syder and these thyngê that deuout and illumynyd persones seeth by heueÌ„ly illustracyon therfore sone be ware to treate vpon suche thynges curiously that excedeth thy knowlege but labour thou rather and indeuour thy selfe that thou may be sorted with the leest or lowest that is in heuen thorowe the merytes of good lyfe what auayleth it a maÌ„ to knowe which Saynt is more worthye in heuen than other but if he wolde humble hym selfe the more or wolde gyue more laude and praysynge vnto God therefore He pleasyth god more that thynketh busyly with repentaunce of the greatnesse and grefe of his synnes of the want of vertue that he hath wherby he dyffereth from the holynesse of sayntes than he that dysputeth of theyr degre in heuen more or lesse Better it is a man with deuoute prayers and wepynges to praye to sayntes and with humylyte of soule to adquyre and purchas theyr helpe than to enquyre by vayne inquysycyon theyr secretes They be well coÌ„tent euery chone with hys ioy If men here lyuynge were content and wolde refrayne theyr vayne spekynge and conteucyon a boute theym They haue no glorye or exaltacyon in theyr owne merytes for they assygne no maner of goodnesse vnto theyr owne selfe but to God all onely the whiche hath gyuen theym all thynges of his infynyte grace and charyte they be replenysshed with so great loue of God and with so abundaunt and folowynge Ioye there vpon that no glorye norfelycyte maye decreace or fayle them All the Sayntes in heuen the hyer they be in glorye the more humble and lowe they be in theyr owne syght and more nere and dere to me in loue It is wryten in the apocalyps that the Sayntys in heueÌ„ of humblenes dyd submytte theyr crownes before God and they fell on theyr faces before the humble lambe Cryste Ihesu adhowrynge and worshyppynge hym as theyr lorde God euermore lyuynge withouten ende Many folke enquyre busylye whiche Saynt is more preferred in the kyngedome of almyghtye God that knowe nat yf theyr selfe shall be worthye to be accompted with the leest Saynt in that kyngedome It is not a lytell but a great thynge and grace to be in the leest sorte in heuen where all that be there are greatlye magnyfyed of God For all that be there be called and are the chyldren of god almyghtye whan the apostellys of God questyoned amonge theym whiche of theym shulde be more preferryd in the kyngedome of Heuen They herde agayne the answere of our Lorde But if ye be conuertyd and made meke pure and withoute malyce as chyldren be ye shall nat enter the kyngedome of euerlastynge lyfe and he that huÌ„ bleth hym as this chylde he is more worthy iÌ„ yâ— kyngedome of heueÌ„ wo be to them that dysdayne to huÌ„ble themselfe with chyldreÌ„ for they for theyr presuÌ„pcioÌ„ pryde shall nat be suffred to enter the humble yate of heueÌ„ the which admyttyth none but humble and meke folke wo also be to ryche folke the which be ouercomen by Inordynate loue of theyr ryches For suche ryche folke haue here theyr consolacyons and Ioye And therfore at the last poore folke that be here humble of herte and content with theyr poore degre shall enter into the glorye of God for suche penury and hardenes wronges and other ylles as they haue suffred here lyuynge in this vale of myserye where ryche folke lyuynge here in welthe and pleasoure shal be shyt out with great sorowe and lamencion for that they haue loste so Inestymable a Ioy for a short worldly delectacyon that they had here lyuynge ioy therefore ye humble folke and also poore for ye shall enheryte the euerlastynge ioy and kyng dome of God if ye lyue well here in this mortall lyfe with perseueraunce ¶ The .lxiiii. chapiter All hope and truste that maÌ„ hath is to be fyxed in God all onely LOrde god what is my truste yâ— I haue iÌ„ this lyfe and what is my moost solace coÌ„forte of all thynges vysyble yâ— I se vnder heueÌ„ Is it nat thou whose mercy is iÌ„numerable yes sothely whaÌ„ hath it be well with me at any tyme without the or whan myght any yll happe or come to me thou beynge present Sothely neuer I had leuer be poore with the than to be ryche without thy presens I had leuer be a pylgryme here in erth with thy presens thaÌ„ to possesse heuen without the For where thou arte there is heueÌ„ and where thou arte nat there is dethe and also hell Thou arte all my desyre and therfore I haue nede to lament to pray and crye contynually after the I may trust fully in none but in the for there may be no helpe in cases of nede but in the only my lorde god thou arte my hope my trust my moost faythfull conforte and helpe in all thyngâ— all other persones seke theyr owne profyte and auayle but thou alonly pÌ„tendest and sekest my profyte and helthe eternall also thou turnest all thynges to my well ye whan thou sendest me troubles afflyccioÌ„s and temptacyoÌ„s all such thou good lorde ordeynest for my wele and profyte that by a thousande wayes arte wont to proue thy chosen and beloued seruauntes in which probacioÌ„s thou art nat lesse to be pray sed than if thou had replenysshed vs with heueÌ„ly coÌ„solacions In the good lorde I put all my hope so cour I sette all my trybulacyons and anguysshe in the for all that I beholde se without the I haue ê“ued it infyrme and vnstable The multytude of carnall frendys auayleth nat nor stronge helpers shall nat may helpe ne wyse couÌ„ceylers may gyue any ê“fytable answer or counceyll ne the bokes of doctoures may confort ne any pÌ„cyous substauÌ„ce may delyuer fro thy hande ne any secrete place may defende man but if thou lorde god wyll assyst helpe coÌ„forte couÌ„ceyl instructe kepe hym all thynges that â—eme for to be ordeyned to mannes pease and felycyte If thou be absent they be nat worthye ne they haue or gyue any true felycyte to any crature thou my lorde god therfore arte the ende of all goodnes the hye lyfe of all the profouÌ„de spekyng of all eloqueÌ„ce the moost stronge hope solace of thy seruauÌ„tes Myniyen intendynge into the I truste fullye in the my lorde god father of mercyes Blesse and saÌ„ctyfy my soule with heuenlye blessynge that it may be made
the as an outlawe a pylgrym vpon erthe repute thy selfe vile for the loue of criste if thou wylt be his disciple folow hym who so euer sekith in this worlde any thynge but god the helthe of their soules they shal fynde nothiÌ„ge but tribulacion sorow that ê‘sone can nat longe stande iÌ„â—etnes that laboreth nat to meke hym selfe iÌ„ his ê“pre reputacion to be subiecte to other remeÌ„bre that thou camist to this worlde to serue nat to rule aft thy ê“pre plesure know thou that god of hys goodnes hath called the to the relygion of cristis feythe that by pacieÌ„ce vertuê° labour thou maist be made apte to reigne in ioy rest For as golde is ê“ued in the fournes so man by tribulacion iÌ„ the whiche no man may longe ê¯tinue without he meke hymselfe with all his herte by the example of our sauy our rote of all mekenes ¶ The .xviii. chaptre of the examples of holy seitis Thou dulle soule beholde the quike examples of the holy seyntes that haue beÌ„ afore vs in whome florysshed the perfeccyon of relygyon and fey the and consyder nowe lytell thou â—oeste in the respecte of theym and thou maye repute â–ª thy lyfe in vayne ¶ These sayntes and louers of our lorde haue serued god in great abstineÌ„ce huÌ„ger thyrst colde in pore aray in labour fatigacioÌ„ in watchinge restinge holy medytacion persecucion great oppression many repreues O how gret greuous tribulacions suffred the holy appostyls martyrs coÌ„fessours virgyns all other holy soules that haue folowed the stepis of our sauiour they haue hated the impedimentes of the lyfe of grace this worlde that they myght possesse the frute of euerlastynge lyfe for to come O how straite abiecte lyfe ledde the holy faders in wyldernes how loÌ„ge greuous temptacions suffred they And how fersly haue they be assayled with the gostly ennemye how many continued ferueÌ„t praier haue they offred to our lorde O to consider the great rigours abstynence that they haue takeÌ„ what zele feruour they had to spirituall ê“fite how great continuall batel they had to ouercome vice in all theyr lyfe and labour how pure rightwis was theyr entent euer to god On the day they laboured iÌ„ the night they rested in praier yf they in the day ladoured bodyly yet they praied in theyr mynde deuoutly so spent they al theyr tyme ê“fitably had so great pleasure in the seruice of god that they thought euery howre was shorte hade litell mynde or none oftymes of theyr bodily reffeccion ¶ The .xix. Chaptre of the good relygious exercyse of a religiou soule LIke as a ê‘sone of honour is more preciusly besene in bodely vesturs that apereth to maÌ„ outwardly so they shulde ideuour them selfe accordynge to excede other with vertue in theyr soules conscience wherin almighty god lokethe deliteth whan it is endued with faire vertues specially spyrituall men women whiche shulde studye to endeuoure theyr selse to appere in the sight of oure lorde pure as aungels And euery daye we shulde inforse our selfe to deuocion feruoure of feith as if we were newly conuerted to the law feithe of iesu crist for as moche as we of our selfe may nother do well ne yet begynne to do well than lete vs euerye daye with all oure inly strength and myght beseche oure lorde that we may so deuoutly begynne the seruice of hym that therby we may continue to hys plesure and our perpetuall saluacion we be many tymes in mynde to do well and by a lytell occasion we be letted The purpose of rightwismen dependeth more of the grace and dyreccyon of god than in they re â—â—ne prouydence For man entendeth but god disposethe Lette vs inforse owre selfe in that we may to the contynuaunce of our good purpose and yet we be lyghtly lettyde therof And though we maye nat contynually be in the feruent loue and medytacyon of god yet lette vs determe owre selfe to vse it at the leste ones or twyse in the daye and applie vs to vertue And annexe to this pourpose a feruent in â—ocacion praier to god for his natural pite fader ly compacion to gyue vs grace to coÌ„plenisshe fulfyll this purpose And at night goinge to rest than let vs discusse the dedis that we haue done that dai in wordes workes thought wherin we comonly offende god if we fynde that we haue made traÌ„sgression in any offence aske we mercy with all our herte As it is great ieoperdy an enemy or traitour to a prynce or to a kynge that knoweth the cryme for yf that man shulde slepe in the kynges palayes amonge the true seruauntes of the kynge he shulde rest in great ieopardye So that ê‘sone that in thys worlde resteth in siÌ„ne amonge the seruauÌ„tes of god of the which if some be charitably disposed as good auÌ„gels vertuous men yet there be many euyll as fédes euyll people that euer be redy to do veÌ„geauÌ„ce euyl therfore ageynst these we must coÌ„tynually be armed with vertue meke restreyninge ageynst glotony thou shalt ouercome all other vices and in any wyse beware of ouer moche ocyosyte but other be exercysed with rediÌ„ge wryttynge praiynge or amendynge some ê“fitable thynge for the comone well And spirituall labours be more surely done in secrete place than in comon be we nat slowe iÌ„ those thiÌ„ges that shulde redonde to the houour of god comon ê“fite of man redy to those thiÌ„ges that retorne to our siÌ„guler ê“pre auaÌ„tage And it is nat expedient to continue alwey in one labour but in one maner on the holy day another on the feriall day one the tyme of tribulacion and teÌ„ptacion another iÌ„ the tyme of pease And of the festyual day we ought to soleÌ„pnyse it accordynge to the soleÌ„pnite so that the more highe fest solempne the more inly deuocyon by ryght shulde we haue And whan one feeste ys â—â—ne we shulde order our selfe to another feeste as the fygure of the euerlastynge feest of heuen which as for a time is delaide till we be more redy anourned with charite other vertues our merites complenisshed for the whiche our lorde hath pÌ„fixed a tyme in the whiche we ought to be cyrcuÌ„specte watchynge iÌ„ vertuous labour of yâ— which speketh our sauyour iÌ„ the gospell of Luke Blessed be yâ— seruaunt that is fouÌ„de wakiÌ„ge in the comiÌ„ge of our lorde I say surely to you saith the euangelyst that our lorde shall promote hym to the place of eternalle felycite where he shall haue all pleasure goodnes that ani creature may of reason desire ¶ The .xxi. Chaptre is moche coÌ„uenieÌ„t for religious people how thei shulde kepe theyr solytary lyfe syleÌ„ce ANd thou wilt withdrawe thyselfe from curyous super fluous wordes from ociosite vnprofitable langage than thou shalt fynde tyme
sufficient apte to haue good meditacions and to remembre the gret benefites that god hath done for the. The most holy men women that euer were audydynge all worldly company haue chosen to serue god in secrete placis one holy man sayde I come neuer amoÌ„ge coÌ„pany but I deê‘te with lesse vertu as it semeth me as we maye see by experyence yt ys more dyffyculte to kepe sylence in company than to â—e so cyrcumspecte that we offende nat in no circuÌ„staunce of speche It is moche more sure for a religious persone to byde at whome in solitarye contemplacyon than to be abrode in the worlde where he may lyghtly be brought in many folde temptacyoÌ„s Therfore they that entende to come to spirituall ê‘feccion they must with oure sauyour auoyde the tumultuous company of people there be no religioê° people that with suerte apere to the worlde but they be glad to be dymysshed from worldly occupacion And there is no man sure in prelacy but he that is redye to be subiecte And none that surely coÌ„mauÌ„deth but they that be redye to be obedyent And no man surely ioyeth but he that hath testymony of a good conscyence None speketh surely but they that be glad in tyme to kepe syleÌ„ce And euer the suerte of blissed peple is full of the drede of god euer the more grace vectuous theyr soules were anowrned wythe the more meke obedyent they were both to god man The suerty of euyll people risith of pryde and presuÌ„pcion in the conclusion it disceyueth them if thou be monke of the cherterhouse anker or ankeres as longe as thou lyuest in this lyfe euer beware of presumed suerty thinke that many holyer than thou in the syghte of the worlde for they re inwarde elacion presumcion haue perisshed therfore to auoide this inwarde vayne glory presuÌ„cion it is expedieÌ„t that we be exersysed with temptacioÌ„ O that religious soule that wolde it might contempne all transytory ioye and nether wolde ne it mystred to dele with the worlde Howe pure a coÌ„science might it preserue O that soule that wolde putte aweye all worldly besynes wolde laboure allonly for godly thiÌ„ges gostly goodys putte all their confidence iÌ„ god how great pese â—etnes shulde that soule haue â—here is no persone worthy to haue heuenly consolacion but if they exercise their self in holy coÌ„punccioÌ„ penaunce CoÌ„punccion is remembrauÌ„ce of our siÌ„nes with great displeasure whiche must be done iÌ„ secrete place as Dauid saith Lete thy inly sorow for thysiÌ„nes be done iÌ„ thy secrete chambre O thou religius ê‘sone thou maist fynde that grace in thy celle which thou maist lyghtly lese without in the world And thy celle well inhaunted shall waxe swete And if thou inhaunte it nat well It shall iÌ„duce the iÌ„ to we rynes displeasure If thou wilte in the begynniÌ„ge of thy couersacion indeuoure thy selfe to bringe the into a custome to abyde in thy celle with remeÌ„braÌ„ce that for a lytell tyme ocupyinge thy selfe well there thou shuldest therby come to euerlastinge liberte the abidinge that shulde be full plesauÌ„te to the. The deuoute soule in silence â—etnes moche ê“fiteth and there comith to thy vnderstandiÌ„ge the knowlege of the hydd scipture of god There it may fynde the water of contricion teris wherby it may wasshe cleÌ„se it selfe from siÌ„ne And euer the more it withdrawe it selfe fro all worldly tumultuê° besines the more famyliar dere it shal be to god And tho ê‘sons yâ— wtdrawe them from theyr worldly frendes knowleâ—â—â— our lorde with his aungels shal drawe nere aâ—â—â—â— withe them It is full expedieÌ„t for a religiê° souâ—â— to auoide yâ— vn ê“fitable plesure of worldly sight â—â—ther to desire to see the worlde ne there to be seen 〈◊〉 woldest thou see that thiÌ„ge that by righte thou maist nat haue And if thou myghtest haue it yet thou shulde haue lytell continuaunce therwithe for the worlde passeth with all his plesaunt delites The seÌ„suall desires draweth moueth a religius ê‘sone to go abrode but whan short reÌ„nynge or pleasure is past what remaineth but remorse of coÌ„scieÌ„ce iniâ—etnes of herte It is oftymes sene that a glad goinge out foloweth a sory returnynge And a mery cueÌ„tyde foloweth a sory morow tide for all carnall seÌ„suall ioy entreth with delite dobely but iÌ„coÌ„clusion it displesith hurteth what maist thouse without thy cloyster that thou maiste nat se within Beholde there heuen the elemeÌ„tis wherof all erthly substauÌ„ce be fourmed what can thou see vnder the soÌ„ne that may any space abyde If all wordly plesurs bodily were preseÌ„t what shulde it be but a vaine sight lyft vp thy iyen to heueÌ„ pray out lorde of mercy for thy synnes necligeÌ„ce leue yâ— vaine thiÌ„gê to those yâ— be vaine atteÌ„de to those thiÌ„ges that our lorde coÌ„maundeth shet the dore of thy soule calle thy lorde Iesu to the abyde wyth hym iÌ„ thy cell for thou shalt nat fynde so great peas in no other place And thou woldest nat go fourthe ne gyue attendauÌ„ce to thiÌ„ges vn ê“fitable thou shuldest rest i more â—etnes But if thou haue delite to here noueltise thou muste somtyme therof suffre trybulacyon of herte ¶ The .xxi. chaptre is of yâ— coÌ„punccioÌ„ of maÌ„nis hert ANd thou wylte proffyte spyrytuallly preserue the in the drede of god and stande rather vnder obedyence than in thy propre wyll resraine all thy sensuall partes with the brydell of reasoÌ„ teÌ„perauÌ„ce Haue ê‘fite coÌ„punccion of hert thou shalt fynde inly deuocion CoÌ„punccyon sorowe for our synnes sheweth many thynges to vs that a dissolute behauiour hideth and leseth It ys merueylc that any persone in this worlde consideringe his exile great ieopardise can be mery in any worldly thinge For the vnstablenes of herte necligence of our defautes we ê‘ceyue nat the sorowe of our soule therfore we oftymes laughe vainly at those thingê whereat we shulde rather wepe There is no ê‘fite liberte ne true ioye but in in the good conscience and the drede of god That person is happy that hath grace to auoide the impedimentê of holynes of mynde can assemble all the vertues of theyr soule in very true coÌ„punccion and meditacion of god That ê‘son is happy that auoydeth euery thynge that maye of reason offende his conscience Than they that be ouercome of customable synne let them striue mightely ogeynst theyr custome For euyll custome may be ouercome by good custome Haue thy coÌ„sideracion fyrste of thy selfe and monisshe thy selfe before al other frendes It is nat expedient that man iÌ„ this lyfe haue many consolacions wordly and if we haue nat deuyne consolacyons it is for that we haue nat true compunccyon of herte or elles that we refuse nat vayne consolacyons of the worlde we shulde repute our selfe vayne vnworthy to haue deuine consolacions but
to morowe may be thyne ennemyes therfore put no sure confideÌ„ce but in god whome thou shalte loue and fere aboue all thynge Here we haue no certen habytacyon but wheresoeuer we be in thys worlde we be as pilgryms and strangers and shall neuer haue rest wtout we be vnyte to crist Fyxe thyne iye of thy soule of the present thynges in this worlde of the pylgris that goone by the way whiche be nat taried by the beaute of those thynges that ben in their waye but theyr mynde renne moost of the ende of theyr iourney So lette the iye of your soule be fixed perfitly in heuen where be true iyes than shall we be lesse taryed in the vse of erthely thynges Beware that thou enclyne nat so moche vnto erthly thinges that thin appetite be nat therwith attached thou made subiecte to the great enemy the worlde so spiritually perisshe Lete thy medifacion be alwey of hym that is most highe directe thy coÌ„tynuall prayer to crist if thou can nat occupie thy miÌ„de iÌ„ the high contemplacion of god rest than in the possession of our sauiour lete thy contemplacion rest in his blessed woundes there thou shalt ê‘ceyue siÌ„guler comforte in all tribulacions bodely gostly And feere nat moche of the detraccion of euyll speche of the worldely people if thou gyue no cause therto For we haue example of oure maister crist that was most vile reputed and in hys moste necessite forsaken of his frendes and a queyntaunce Criste our leder wolde suffre and be dispised we desyre to be magnifyed loth to suffre iniure or wronge Criste had aduersaries detractours and we wolde haue all to be our freÌ„des and benefactours Howe shulne thy paâ—â—ence be crowned without aduersite And thou wylte suffre none aduersite howe shuldeste thou be the louer of criste If thou wylt regne with hym in perpetuall pleasure suffre with hym here temporall tribulacyons If thou my ghtest ones perfitely entre iÌ„ the â—â—ly deuocion of iesu cryste and perceyue a litell of hys feruent loue than thou shuldest but litell force all wordly auauntage or disauantage but shuldest rather ioye iÌ„ iÌ„iuries conteÌ„ptes shewed to the. For the perfite loue of god incyteth man to coÌ„tynue hym selfe in the inly loue of god that is free frome all inordynate affeccions and may without defaute holy conuerte hym selfe to criste and in hym haue perfyte reste fruycion He that praysethe the good of the worlde nat as they be extemed of the wordly peple but as they be of price in theyr selfe that ê‘son ys very wyse and rather instructed of god than of maÌ„ That soule that hath at lyberte the inwarde mocions of vertue pondereth but lytell the outwarde thinges he abidethe nother place nor tyme to haue vertuous exercise in good lyfe The inly man may soâ—e vnite calle to geder his inly powers vertues of his soule for they be neuer holy occupied with outwarde thiÌ„ges The outwarde labour or exercise is â—ecessarye for a tyme it letteth his soule but lytell of â—â—s ê‘feccions for euery thynge that behaÌ„ppith to hym â—heter it be aduersite or prosperyte he referreth yt to the wyll of god Loke howe moche more a maÌ„ loueth any wordly thynge than it shulde be loued so moche his mynde ys distracte lete fro the tru ordinate loue of god If thy soule were ê‘fytly pourged from all inordynate affeccions euery auenture and fortune comynge to the shulde be the augmentacion of vertue grace to thy soule The cause why manye thynges displease or trouble the is that thou art nat yet perfitly mortified in thy selfe ne pourged frome all iÌ„ordinate loue of erthly thiÌ„ges There is nothiÌ„ge that disordreth or fyleth the soule of man as in pure disordred loue of creatures If thou woldest syke no worly consolacion outwarde thou mightest haue thy meditacion and heuenly coÌ„solacion iÌ„ thy soule the whych excedeth all wordly traÌ„setory coÌ„fort as heuen excedeth erthe ¶ The seconde chaptre of the humble subieccyon of the subiecte to the prelate wHo so euer be with yâ— or contrary to the laboure with all thy myght to haue thy lorde god with the in euery viage or thiÌ„g that thou doeste and than thou mayste saye wythe Dauid the profite god is my helper I shall nat fere the ennemye of man The most immediate meane to god with the is to haue a good clene conscience And loke to who so euer god putteth furth his hande to helpe ther can no aduersite hurte hym And if thou canst kepe scylence and pacyence thou shalt without doute perceyue the helpe of god in thy nede He knowethe the tyme and the wayes of delyueraunce therfore refrayne committe thy selfe to hym It ê‘teineth to hym to helpe delyuer yâ— feythfull obedient soules fro ê‘yll ieopardie It ys expedyent for our humylyacion meryie that somtime other people knowe our defautes synnes that they may correcte repreue vs. whan man for hys owne defautes humyleth hym selfe thaÌ„ he hath more compassyon of the fraylte of other reconsylethe hym selfe to those that haue offended hym coÌ„trariwese he reconsileth them to hym Almighty god ê“tecteth defendeth the meke man obedyeÌ„t hym he knoweth counselleth enclineth hym selfe to hym sendeth great habundaunce of grace to hym she weth his secrete counsel to hym Also he inuiteth hiÌ„ draweth hym by grace benigly after his humyliacion depression he enhaunteth him to glory The meke obedyent soule ê“ued by iniury confusyon maye rest in peas For in asmoche it is coÌ„teÌ„pned of the worlde it is in maner coÌ„strained to fle reste in god neuer estimate thy selfe to haue ê‘fite ê“fite without thou repute thy selfe most vile of all other ¶ The .iii. chaptre of the restfull quyet persone TOke thou first be quiet thy selfe than thou mayste the better pacifie other A pacyeÌ„t maÌ„ more coÌ„mendable ê“fitable than a great lettred â—ipacyent A persone that is passionate lightely â—eueth the worst party coÌ„monly in euery thynge â—â—at ê‘sone that is content applyeth euery thynge â—t and that soule that is nat well content is inqÌ„et by diuerse suspicions nother quite in hymselfe ne yet suffereth other to be in pease speketh oftimes those thynges that be nat syttynge omyttethe to speke of those thynges that were expedieÌ„t to be spoken of He considereth what other be bounde to do is necligent in that that perteyneth to hym selfe Haue first a zele a respecte to thy selfe than thou maist better attende to the dedes of other Thou art redy to excuse thy ê“pre errour defautes wylte nat ê¯sider the fraylte of thy neyghbour But it were more accordiÌ„ge to equite to excuse thy neighbour to accuse thyselfe If thou wylt that other support suffre the thou must somtyme charitably support suffre other meÌ„ how ferre art thou from ê‘fite humylyte charite by the
which man shulde be moste wroth with his owne offences it is no great matter of pacience to be coÌ„uersauÌ„t with meke tractable or charitable coÌ„pany for with suche persons euery body deliteth naturally to be accoÌ„paned but it is a signe of great vertue pacience to be ê¯uersant paciently with frowarde wrathfull euyll manered peple the be redy to ê“ue our pacience with coÌ„tradiccions iniuries wroÌ„ges Blessed be those that amonge this people be pacient for to them by theyr pacience perteyneth the kyngdome of heuen And that persone the by grace can applie hymselfe more to suffre pacieÌ„tly shal obteyne more peas may be called a coÌ„querour of hymselfe ouer the worlde a lorde a frende of crist the inheritour of heuen ¶ The .iiii. chaptÌ„ of pure miÌ„de a true entent MAn is eleuate lyft vp from erthely thinges vnto spirituall thynges by feithe clenesse â—f mynde as by the meane of two wynges Thy en â—ent must be simple without any duplycite and thy affeccion or desire pure from all disordinauÌ„ce The symple and true entent beholdeth god but the pure mynde apprehendeth taketh taste of hys ineffable swetnes If thou be fre frome all inly and iÌ„ordinat affeccion there shall no good operacyon lett the froÌ„ the wey of perfeccion That persone that enteÌ„deth bothe the pleasure of god the ê“fite of his neyghbour maye haue true inly lyberte of mynde if thy herte were perfitly ordred euery creature shulde be â— mirrour of lyfe a boke of holy doctryne to the. There is no creature so vnperfite or vile but iÌ„ some maner it sheweth the goodnes of god if thy sowle were pure frome al inordynate affeccioÌ„s thou shuldest see praise euery thinge in due order A pure cleâ—e herte ê‘ceyueth heuen hell comonly The iÌ„warâ—e disposicion of man is shewede by his outwarde conuersacion there is no ioye in this worlde to the â—ye of a clene conscience And coÌ„trariwise there ys no trouble or iniqÌ„etacion in coÌ„parison of the trowble of the mynde discoÌ„tent of euyll conscience As yâ—â—ron put in the fire is clensed from the rust made â—ere sheniÌ„ge so the obedyent soule made hotte in the fire of tribulacion is pourged from the rust of si â—e made clere iÌ„ conscience and made ardeÌ„t iÌ„ the loâ—e of god and so he ys chaunged into a newe man whan a soule begynneth to be remysse in vertuous labour than it fereth a litell labour receiueth gladly the outwarde coÌ„solacion But whan it beginethe ê‘fitlâ— to ouercome it selfe to walke mightyly in that wayâ—â—f god than it extemeth the labours or trowbles but light yâ— whiche before were grâ—uoê° â—portable ¶ The .v. chapt of the ê“pre coÌ„sideracion of man THere shulde novertuous persons haue great coÌ„fidence in theyr selfe For many tymes by the meane of our presuÌ„pcion or teÌ„ptacion we lacke bothe grace wysdome of true iugement yâ— spirituall lyght that we haue is but lytell yet we lese it sone by our neclygence And diuers tymes we be so farre ouersene that we wyll nat or can nat ê‘ceyue our ê“pre bliÌ„dnes Dyuers tymes we be euyll in our dedis in defence or excusacision of them we be worse There be diuers that estymate and thynke theyr dedes be done of zele and charite the whiche they do by iÌ„moderate passyon and carnalyte we be redye to repreue smalle offences iu our neyghbour to excuse our ê“pre great offences we be redye to note the iniuries that be done to vs but we coÌ„syder nat what other suffreth of vs. If we wolde coÌ„syder well our ê“pre offences we shulde more pacieÌ„tly suffre iuge the defautes of other The vertuous ê‘sone coÌ„sideringe howe he shall gyue accompte of his ê“pre offences coÌ„sidereth but litell the offeÌ„ces of other for whome he shall nat answere Thou shalt neuer be inly deuout without thou kepe syleÌ„ce of other meÌ„ nes warkes wordes dylygently beholde thyne owne If thou gyue thyne attendaunce to god to thy selfe only the outwarde conuersacyon of other shall the lesse moue the where art thou whan thou arte nat present to thy selfe If thou consider al other thynges thy selfe nat considered what shal it auaile the Thou shalt ê“fite specially iÌ„ gostley lyuiÌ„ge yf yâ— preserue thy selfe fro tumultuoê° wordly occupacion that religious soule may nat greatly ê“fyte gostly that moche applyeth it selfe to seculer occupacyons Lete nothiÌ„ge be so derely accept to the as thy lorde god or thynge ordred to hym estymate all delectacion or plesure of any creature nat ordred to hym but vaine a soule that ê‘fitly loueth god reputeth all thiÌ„ge vnder god his seintâ— but smale of price God of his incoÌ„preheÌ„sible goodnes replenissheth the worlde is yâ— ê‘tite solace of soule gladnes of herte ¶ The .vi. chapt of the gladnes of a good coÌ„science THe consolacion of a good soule is in coÌ„syderacion of a good clere conscience Labour euer to haue a good conscience and than thou shalt be contynually in gladnes myghty to bere pacyently aduersitees For a good ê¯science is euer glad amoÌ„ge aduersitees coÌ„trary wise an euyll coÌ„science is euer ferefull impacyent and inquiete Thou mayste rest suerly if thy herte beinge right repreue the nat Be notyme glade but whan thou doest wel The euyll people haue neuer true or perfite reste â—e perceyueth nat the inly peas of mynde for as owre lorde sayth by hys prophete Isaie there is no sure peas to wecked people and yf they thynke they he sure â—e doute nat aduersyte hauynge so great confydence in theyr selfe that they thiÌ„ke no thynge may remoue theym frome theyr estate Haue no confydence in suche maner of people for without they be retourned frome theyr iniquite thou shalt se yâ— wrathe of god fall vpon them and theyr subtylyte and false way shal be made vayne and theyr thought is shal perisshe and they also It is nat greuous for a ê‘fyte louer of god to ioy in tribulacioÌ„ for that is none other but to ioye in the crosse of Iesu cryste The honour or ioye that is gyuen to man of man ys but of smale quantite there foloweth that ioye for the moste parte heuynesse The ioye of good people ys in the conscience of theym nat in the vayne commendacion of men and the gladnes of theym ys of god and in hym theyr ioye in vertue of good lyfe Tho that desire the true eternall ioye forceth lytel of temporall felicite That persone hath tranquilite reste of herte that nother desireth wordly coÌ„mendacion ne forceth nat of temporall commendacyon Thou art nat more holy if thou be commended ne lesse vertuous if thou be dispreised whan soeuer yâ— be coÌ„mended or dispraysed thou arte as thou art as our lorde yâ— sercher of secrete myndes knoweth yâ— so thou art vertuous orvicious if thou coÌ„sider wel what thou art withiforth thou shalte litell force of yâ— outwarde
for to here the wordes of mouthe in the extreme and last iugement whan he shall pronownce the wordee of perpetuall dampnacyon sayinge to the reprobate creatures Go ye fro me for euer to be perpetuall fire that is ordeined for the deuyll his angels Tho that now here the worde of god and be gladde to folowe it than they shall nat be astonyed of they re owne partye herynge the wordes of dampnacion of the reproued peple whaÌ„ our Lorde shall come to deme all the worlde the sygne of the crosse shal be heueÌ„ and so those that be true seruauntes of the lorde that was crucified at that day hauynge his conisaunce or signe that is to say the crosse of penauÌ„ce than maye they haue full sure accesse to hym theyr maister Iuge Why fereste thou to take the crosse of short penaunce whereby thou maist comesuerly to the perpetuall ioyfull kyngdome in that vertue of the crosse is spuÌ„all helthe lyfe proteccion from our enemye infusion of heuenly swetnes the strength of mynde the ioy of the spirite there is ê“fitable excellent vertue with ê‘feccioÌ„ of holynes of liuiÌ„ge There is no helthe of the soule ne hope of heuenly life but by te vertue of the crosse and therfore take yâ— crosse of penaunce folowe Iesu thy leder into euer lastynge blysse He hath gone before the beringe the crosse therupon for thy loue suffred deth than take the crosse of tribulacion sikenes or other disases desire to suffre deth for his loue if thou wylt be assembled to hym in paciently sufferynge peyne trybulacion dethe than thou shalt be ê‘tener of his plesure coÌ„solacion ê‘petuall lyfe ioy Than beholde what vertue cometh by the holy crosse what habundauÌ„ce of grace by the ardeÌ„t desire to suffre deth for that loue of our lorde There ys none other way to come to life and inly peas but by the way of the crosse of penaunce coÌ„tynuall mortificacoÌ„n of our rebellioê° sensuall partis Go whether soeuer thou wylt enquyre whatsoeuer thou desirest but thou shalt nener abowe the vnder the fende a more excellent sure way than by the way of imitacioÌ„ of the holy cros Dispose thy selfe order euery thynge after thy propre wyll desire thou shalt fynde thou must euer suffre other frely by thy wyl or violently ageinst thy wyll so thou shalt nat auoide the crosse outher sikenes peynein thy body orellis by tribulacyon in thy soule Somtyme our lorde deleth with that as he wolde forsake the and somtyme by his wisdome he suffre the to be iniured vexed of thy neyghbour somtyme of thyn owne selfe and there is no remedye ne alienation but thou must paciently suffre tyll it plese the great phisicion to sende alegians remedye to the. For he wyll that thou lerne to suffre trybulacion that therby thou mayst be made more huÌ„ble holy conuerte thy selfe to hym There be none that perceyueth or inly or hertly foloweth yâ— gloryê° passion of crist as tho that for his loue or the ê“fit of theyr soules hath had coÌ„formable peyne This cros of tribulacioÌ„ is euer redy abideth the in euery place therfore thou maist nat auoyde it iÌ„ any place for if thou were secluded fro all the world yet thou shul dest haue experience of this crosse of tribulacion in thyselfe CoÌ„uerte thyselfe to those aboue the orellis to those that ben vnder yâ— and aboute the and loke wythin the. And in all those thou shalte fynde the crosse of temptacyon ad tribulacion and therfore it is expedyent to the euer to arme thy selfe with pacience yf thou wylthaue inly peas and the crowne of perpetuall tryumphe and ioye Endeuoure thyselfe to bere this crosse of tribulacion pacyently and it shall susteyne the myghtyly and lede the to a ioyfull ende where thou shalt neuer bere the burdeÌ„ of any kiÌ„de of tribulacioÌ„ or teÌ„ptacion If thou bere this cros ageinst thy wyll than thou berest a burden that more chargeth thy selfe therfore in asmoche as thou must of necessite bere it applie thy selfe that thou pacieÌ„tly susteyne it and doute the nat if thou abiecte it put it away but thou shalt haue another peraueÌ„ture a more heuy and greuous to susteyne thynkest thou to auoyde that neuer mortall creature yet mighte escape What saynt fro the begynnynge of the worlde to thys daye hath come to heuen wythoute this crosse of trybulacion No nat the sonne of god our sauyour the whiche from his fyrste comynge iÌ„to this worlde vnto his departynge was nat the space of one houre alyenate from the peyne of the cros and trybulacion It was behouable that crist shuld suffre dethe and arise agayne and so to entre iÌ„to his glorye Howe shuldest thou synfull creature thynke that thou shuldeste go to heuen by any other waye than by the playne ryght and hygh kynges waye that is to saye the way of the crosse Desyreste thou to come to heuen by pleasure and ioye Nowe sithe the ledar of lyfe with all hys martyrs haue paste by the way of trybulacion and the crosse Who so euer intende to come to heuen withoute the way of trybulacion the crosse they erre from the ryght waye for all the way of this mortall lyfe is full of meseres crosses of tribulacion And euer the more a soule ê“fiteth in vertue the more peinfull crosses greuous tribyulacions it shall fynde ê‘tly for the fende assayleth more fersly those ê‘sons whome he seeth encrese more in vertue The seconde cause is for the more strongly a soule encreaseth in vertue the more desyre it hath to be eleuate frome the incommoditees of thys temporall exyle to be at lyberte in the perpetuall ioy ê“pre countrey But the soule thus vexed with many folde affeccions may syngulerlye be recoÌ„forted whan it perceyueth that for euery trybulacyon pacyeÌ„tly by grace ouercome it shal be rewarded with the frute of euerlastynge lyfe And euer the body is punysshed with peyne and tribulaciou the more shall the soule receyue of spiritual strengthe consolacion And somtyme the soule is so reconforted in aduersite and tribulacion that it wolde nat be without them consyderynge that therby it ys made coformable to oure sauyoure cryste And also it consyderethe well that the more peyne and tribulacyon it may suffre for his loue the more acceptable it shal be in hys sight Howe may this be that man by pacience suffereth and desireth that nature fleethe and hateth nat by no vertue in man but by the synguler grace of Iesu criste It is nat the naturall appetite of man to loue and suffre a peynefull crosse to chaslyse the bodye and subdue it to the seruyce of the spirite to flee honours gladly accepte repreues iniuries to dispise hymselfe desire to be dispised paciently to suffre all aduersitees with shames repreues to desire no ê“sperite in this worlde Beholde thy selfe well
with the prophete Samuel that thou vouchesaue to speke to me thy selfe I shall here the. Let nother Moises ne none other ê“phet but thou good lorde the inwarde inspirour of al ê“phetes speke to me in me For thou only without them maist ê‘fitly teche me They withoute thy goodnes can nat profyte me They may well ê“fer vtter thi wordes but they can nat gyue the spirite of vnderstandynge they ê“fer fayre wordes but if thou worke nat with them they make none ardour inwarde they shewe fayre letters writtiges but thou alone openest theyr sense they profer great misteries but thou alone openest the clere vnderstandige of them They shewe thy coÌ„maundementes to be fulfylled but thou alon helpest vs by thy grace to perfourme them They shewe vs the way that we shulde walke i but thou alone doest coÌ„fort vs to go theri They worke only without forth but thou only illumynest within forth They onlye water outwardely but thou gyuest vs the frute of grace good workes They crie speke to ys in outwarde wordes but thou giuest vnderstandinge of that we here wherfore I besech the that I may here the speke to me nat moyses lyst I die be voyde of the frute of good lyuynge if I be only outwarly monisshed nat iflamed iÌ„wardly that nat thy worde be only herde nat fulfylled in dede knowyn nat loued byleued nat kepte so be to me daÌ„pnacioÌ„ speke thou good lorde to me thy seruaunte shal be redy to here the for thou haste the wordes of eternall life shyt in the Speke to me I beseche the yâ— wordes of rsolacion coÌ„forte to my soule to the amendement of my lyfe to thy euerlastinge laude praysinge in heuen ¶ The .iii. chaptre howe the wordes of god shulde be wekely herde howe many ponder them nat in theyr conscience OUr lorde spketh to his deuoute seruaunt saiynge thous My sone gyue hede to my wordes they be full swete pcellige alwisdome cuÌ„nige of philosophers wise men of this worlde Mi wordes be spuÌ„al gostly lyfe nat paisible in mannes mynde they be nat to be applyed ne drawed as vaine complacens but to be herde stydfastly in sylence and peas of soule and to be taken with al humslyte desire of the soule The deuoute seruaunt of god answereth his lorde god thus sayinge to hym Blessed is that man that thou doest enfourme and teche good lorde to vnderstande thy lawes coÌ„maundementis that thou maist so spare hym in the day of thy wrathe fro thy indignacion that he be nat loste wythout coÌ„forte in the lande of dampnacion Oure lorde say the agayne I haue taught ê“phetes with other fro the begynnige of the worlde hytherto and yet I cesse nat to enforme men but many there be that be harde defete to here my wordes Many here more gladly the wordly spekynge than godly or gostly spekynge Many folow gladly theyr flesshely appetites of theyr body than the pleasure or coÌ„mauÌ„d ment of god The worlde ê“mitteth somtyme gyueth vs temporall thynges lytell of valure for the whyche we serue it with greate desire But god almyghty ê“mytteth gyueth vs hye thynges eternal yet men be dulle lowe to his seruice and to at tayne suche rewardes as he ê“mytteth Who so serueth obeyeth god almyghty in obseruynge his coÌ„maundmentis as it is obeyed to wordly princes maysters Almoste none for a lytell fee or prebende greate iourneys harde labours be take an hande for suche wordly lordes for yâ— etnallyfe skarsly we may any labour or any hardnes suffre So a vyle price is besily sought an excellent rewarde is put vnder For a peny to be gotten or won we wyl lightly put our body soule iÌ„ ieoâ—dy aueÌ„ture for a vaine thynge and a lytell ê“myse we gyue oft our selfe day and nyght to great fatygacyon but alas for god almyghty that is euerlastynge goodnes rewarde of ryght wyse people for the vnspectable iestymable Ioy in heueÌ„ or for the hye honour glory intermynable for to be had in rewarde in heueÌ„ we dysdeyne be slowe to suffer a lytell faty gacioÌ„ Be thou ashamed sayth our lorde god to slowe folke repreuyth them with theyr seruyce that worldly folke be fouÌ„de more dylygeÌ„t to theyr ê‘dycioÌ„ thaÌ„ be to euerlastyng lyfe they ioy more in vanyte than other in trothe or stedfast thynges yet they be ofte frustrate of that that they truste vpon but the promyse of our Lorde god deceyueth no man for he is true faythfull all his wordes behestys to suche folke specyallye that serue hym vnto theyr ende I am sayth he the rewarder of all good folke and the prouer helper of all deuoute men wryte my wordes sayth he in thy herte thynke vpon them they shall be to the right necessary in tyme of trybulacyon Thou shalt vnderstaÌ„de iÌ„ tyme of my vysytacyon these thynges that thou redyst before vnderstaÌ„de nat I am wonte to vysyt sayth our lorde my seruauntis in two maner wyse that is to saye by probacyon and coÌ„solacyon I proue them dayly by rebukynke theyr vyces defautes and I coÌ„forte them agayne by exortacyon to vertu and to the encrese of grace He that hereth my wordes and dispyseth them hath that shall iuge hym iÌ„ the last day ¶ The .iiii. chapter how by prayer we may opteyn to deuocyon THou good lorde arte all goodnes I am nat worthy to speke to the thy excellence is suche I am thy moost poore seruauÌ„t moost abiecte worme moost poore coÌ„temptyble of all other for I am very noughte nothynge hauynge ne nothynge of valoure thou alone good lorde arte god ryghtwyse and holy thou arte almyghty thou geuest all thyng thou fulfyllest all thynges leuynge all onely the synfull voyde of grace haue mynde good Lorde of thy merytes fulfyll my hert with thy grace for thy workynge is neuer voyde Howe may I lyue withoute great anguysshe perplyxyte in this wretchyd lyfe but if thy grace mercy coÌ„forte me wherefore I beseche the that thou turne nat thy gracious face of helpe from me tary nat thy vysytacioÌ„ from me with draw nat thy swete consolacioÌ„ fro me that nat my soule be aryfyed be made as drye erthe withoute the moystoure of grace good lorde teche me to knowe fulfyll thy wyll teche me to lyue humbly and worthely in thy pleasure for thou arte all wysdom iÌ„ the which thou knewe me before the worlde was and before I was brought into this lyfe by naturall byrthe ¶ The .v. chapter how we ought to beleue truthe huÌ„ilite before god here SOn sayth our lorde walke before me alway iÌ„ truth symplicite of herte all doublenes auoyde from the in suche wyse do alway seke me He that walketh before me and alwey in trouth shal be safe from all perellys Ieo berdyes trouth shall delyuer hym froÌ„ deceyuours
from the detraccyon of yll men And if trouthe delyuer the thou shalt be very fre from the vayne wordes of men in this worlde shall nat set by them It is true sayth a deuout soule to god that thou sayste be it done after thy saynge thy trouthe teche me kepe me brynge me to saluacyoÌ„ good ende delyuer me froÌ„ all euyll affeccyoÌ„ froÌ„ all inordynate loue so that I may walke with the good lorde in lyberte fredome of hert Truth sayth agayne to such a soule I shall teche the thynges that be rightwyse plesauÌ„te before me RemeÌ„ber thy synnes past with great dyspleasure and heuynes and repute the nat any thyng of valoure for any good dede that thou haste done Thynke verely thou arte a synner by wrapped and bouÌ„de iÌ„ many passyons synnes thynke that of thyne owne selfe thou arte nought soone turnest to that that nought is thou art soone ouercome with synne thou art soone trobled ofte broken with passyoÌ„s of syn thou haste nothynge of thy selfe that thou mayst magnyfy thy selfe of but many thynges thou hast wherfore thou oughtest to vylypeÌ„de the for thou art more feble thaÌ„ thou knowest thy selfe Therefore let nothynge that thou doste seme to the great of pryce of all thyngê that thou doest esteme nothynge pÌ„cious or in valour or iÌ„ reputacyoÌ„ laudable but that thynge that is eternall so that the euerlastynge trouth be pleasauÌ„t to the before any thiÌ„ge ellys that allvylyte or synÌ„e specially thyne owne synne foulenes dysplease the so that nothyng be to the so odyous as synne wyckednes the whiche ought to displease the more thaÌ„ the damage or losse of any other worldlye thynge Some there be that walke nat clerey before me but they be led by pryde curyosyte to serche knowe my secretys the hye thyngê of my godhede so they be neclygent about themselfe to know theyr synnes gostly helthe such ê‘sons fall ofteÌ„ tymes into teÌ„ptacyoÌ„s greuous synnes left to theÌ„ selfe for theyr pryde curiosite that they folowe drede thou therfore the iugemeÌ„tes of God the iÌ„portable wrath of god almyghty Dyscusse nat ne enserche the meruaylous werkes of god but ê¯syder thou well thy synnes wyckednes how ofte in how many great thynges thou hast offeÌ„dyd trespassyd ayenst god how many good thynges thou hast left vndone of rechelesnes some folke ther be that bere theyr deuocyon all in bokes some in Images and some in outwarde tokens fygures some ther be that bere me in mouthe ofte namynge me in worde but lytell in hert and some other there be that haue theyr intelleccyon or reason clerely illumyned with the lyght of vnderstandynge theyr affecte so pour ged of erthely thyngê that they alway aspyre to eternall thynges greuously berynge to here coÌ„menyng of erthely thynges takyng but scarsly of suche thynges as be necessaryly requyred to natural lyfe such knowe what the spyryte of trouthe speketh in theym the which techeth them to despyse erthely thynges to loue heuenly goodes and to despyse the worlde worldly thynges and to desyre euer heuen and celestyall thynges ¶ The .vi. chapyter of the marueylous desyre and affecte of the loue of God O Thou fader celestiall the eternall fader of my lorde iesu criste I loue the blesse the for thou hast vouchesaue to remembre beholde me louiÌ„gely with thy gracious consolacion O thou fader of mercy god of consolacion I thanke the that thou coÌ„fortest me vnworthy to haue anye consolacion I blesse prayse the alwey with thy only begoteÌ„ sone the holy goste whithout ende whan thou good lorde my louer as thou arte of al man kynde shal come into my herte all my inwarde ê‘tes shall ioye Thou art my ioy thou art my hope refuge iÌ„ the tyme of my tribulacion but for asmoche as I am iÌ„perfite of vertue feble in loue Therfore I haue nede to be coÌ„forted helped of the. Wherfore I beseche thy endeles goodnes to vysete me oftymes and iÌ„structe me with thy holy disciplenes and techynges Delyuer me from passions he le my herte fro all inordinat desires affeccyons Se that I inwardely be purged eleuate frome wordly affeccions and may be made apte and able to loue the good lorde spiritually stronge in pacience to suffre for the and stable by ê‘seueraunce in goodnes Loue is a great thinge an excellent vertue that maketh euerye greuous harde thynge light swete importyble thiÌ„ge easye to bere and bitter thynges swete sauorable The loue of iesu perfyghtly imprynted in mannes soule makethe a man to do great thynges and exortethe hym therafter alweye to desire more and more perfight thynges Goostly loue desyreth euer to ascende to heuenly goodes vily pendeth al erthly thiÌ„ges his necessaries saued Suche gostely loue coueteth to be fre and alyenate frome all wordly occupacioÌ„s lyste that his inwarde syghte of soule be derked or letted ne his affeccion to gostely and heuenlye thiÌ„ges be letted frome his liberte by wordly thynges Nothynge is more swete than is loue no thiÌ„ge ys more stronge than loue no thynge hygher larger meryer fuller ne better in heuen or erthe For loue cometh of god ne it may nat reste fynally iÌ„ any creature lower than god It maketh a man renewe ioye It maketh a man fre in hys soule wythout any retaininge of synne It maketh a maÌ„ set nought by wordly goodes but to departe with all that he hath to relyue the indignes and myserye of other folke Also it maketh a man content with that lytell that god sendeth hym noughttd desire that ê‘teineth to other for he resteth aboue all thynge erthely in one perfite goodnes that is to say iÌ„ god almighty of whome all other goodnes floweth ê“cedeth Suche a persone beholdeth not only the gyftes that be gyuen to hym but he attendeth aboue al thinges with loue and drede vnto god the giuer Loue knoweth no measure but it incendethe the louer out of measure Loue makethe man to fele no hardnes ne other burden layde vpon hym and it maketh a maÌ„nat repute any labour that is impute to hym it maketh any man to desire ouer his power and might It complaynethe nat of impotencye any tyme For it makethe a man to thynke alle thynhes possyble to hym and lefull Loue therfore dothe and may do great thynges where the louer lieth nat nor defayleth nat It maketh a man gladly to wake whan he is dulle and disposed to slepe Whan a man is wery it maketh hym nat to accompte it Whan a man ys arted or troubled it chassethe aweye all trouble feere inwarde For as a quycke bronde or flame of fyre if it be moued or blowen it flamethe vpwarde so a gostely louer in troubles is lyfte vp by feruour of loue to god and so by the helpe of god almighty he ouerpassethe all suche peynes and trybulacions He that is a
the profyte or encrease of spuÌ„al lyfe is nat only whan thou hast the coÌ„solacion of grace but whan thou with humylyte sufferest the subtraccion of the same so that thou leue nat thy prayer ne other good dedes but wyth al thy vnderstandynge dylygeÌ„ce do thy best whaÌ„ thou felest suche subtraccion or dulnes in the to recouer the consolacion of grace Many there be that be very dulle iÌ„pacient whan aduersyte fallethe to them the way lyfe of fortune of man is nat euer in his power eleccion but of the goodnes of god ys al that we haue the whiche doth conforte whan we wyll asmoche as he wyll and whom he wil as his plesure is no more somê‘sons haue distroyed theÌ„selfe by indiscrete desire of grace of deuocioÌ„ for they haue disordred theyr strengthe of soule ouer moche nat ponderinge theyr exyle pore lymytes of reson but rather folowed the desire of herte therfore for asmoche as they presumed higher thinges thaÌ„ goddes pleasure was that they shulde attayne to therfore they lost theyr grace before had And so they be made lefte nedy vyle that presumed to entre the secretes of heuen that they may lerne nat to presume vpon themselfe but alweye with true humylyte to trust to god almyghty Suche ê‘sones as be beginners be nat yet ê‘fite in the way of vertue in our lorde god may lightly erre be deceyued but if they folowe the counsell of discrescion or discrete persones Suche ê‘sones as lene to theyr owne wytt so folowe it refuse the discrete wayes of suche as haue longe exersised the wayes of vertue fall into greate iÌ„coÌ„uenientis fynally Such ê‘sons as be wise iÌ„ their owne sight wyl seldome be ruled humbly by other Better it is to a man to haue lytell wisdome or cunnynge with humylyte than to haue great cuÌ„nynge with pryd or vaine glory Better it is to the to haue lytell than to haue moche with pryde daÌ„pnacyon He lyueth nat discretly that gyueth hym al to lightnes vayne gladnes forgetynge hym selfe yâ— dred of god nat dredynge to lese grace Also he is nat wise ne vertuous that in tyme of aduersyte or other hardnes dispayreth trusteth nat stidfastly in god He that in tyme of pease wyll lyue to sykerlye withoute drede of all paryles he shal be founde to dredfull and vnredy in tyme of batayle man wolde alway abyde humble lytell in his owne syght dyly geÌ„tly a wayte on hymselfe he shuld nat so soone fall to synne offence of god good holsom couÌ„ceyll is a man after that he hath rceyued the spyryt of deuocioÌ„ and charyte to thynke howe shulde he do what shulde falle to hym in the absens of suche deuocyon whan such a case happeth let a man gader that such grace and lyght may returne agayne to hym by the honour of god whiche withdre we fro his coÌ„solacyoÌ„ a season to shew his power for mannes we le it is more profytable to man somtyme to be lefte to hym selfe and to lacke suche grace coÌ„forte than alwaye to haue such prosperous thynges at his wyll For a man is nat reputed to be of more meryte or vertu in they syght of god if he haue many vysyons or consolacions gyueÌ„ hym or if he haue clere vnderstaÌ„dyng of scrypture or if he be auauÌ„sed by great hye ê“mocyon but than he is of great meryte greatly in the fauoure of god almyghty if he be perfyte iÌ„ mekenes fylled with charyte alway sekynge the honoure of god in his dedes with coÌ„teÌ„pte despysynge of hymselfe as well iÌ„ the syghte of other men as in his owne couetynge more in humyliacioÌ„ thaÌ„ to be honoured ¶ The .ix. chapter how a maÌ„ shuld nat repute hymselfe of any valour but vylypende hym GOod lorde I speke to the of my pressipcioÌ„ nat withstaÌ„dynge that I am but puluer asshes if I repute my selfe any better thou thy wordes a gaynstaÌ„de me Also my synnes bere true testymony agayne me ne I can nat agayn say theym and if I wyll vylypende despyse my selfe nat repute me any thynge worthe as trouth apereth in me thaÌ„ the grace of my lorde god shal be to me mercyfull his lyght nere me and my humyly acyon and obedyeÌ„ce shal be turned after this lyfe into euerlastynge exaltacyon and auauncement There good lorde thou shalt shewe me to my selfe verely what I am what I was and wherof I came For I was I am noughte and know it nat if I be lefte to my selfe without thy helpe good lorde thaÌ„ I know my selfe to be nought and full of infyrmyte and if thou good lorde wylte beholde me with thy grace and consolacyoÌ„ anon I shal be made stronge be fulfyllyd with a newe Ioy great marueyle it is that I a wretche that alwaye of my selfe fall downe warde may nat ryse agayne by thy grace so sodaynly araysed agayne and so be nygnely lyfte vp and halsed of the This is thy charyte grace which pÌ„uenteth helpeth me iÌ„ many ne cessytes kepeth me busyly from greuous peryls many euyllys I lost my selfe by inordynate loue of my selfe in sekynge the agayne in louynge the agayne I haue bothe founde the me and of thy clene profounde depe loue I am lyquyfyed knowe verely my selfe nought For thou swete lorde doest to me ouer my merytê ouer all that I coulde hope to haue of the blessed be thou good lorde for though I be vnworthy to any goodes yet thy iÌ„fynyte goodnes cesseth neuer of well doynge ye to suche persons as be vnkynge and farre fro the make vs to be holy conuerted to the good lorde that we may be kynde humble meke and deuout to the for thou alone art our helthe vertu and strengthe ¶ The .x. chapter all that we haue or do is to be referred to god as to the ende of euery thynge SOne sayth our lorde to vs I ought to be thy last souerayn ende if thou desyre to be blessyd and by this intencyon shal be purged thyn affeccion that is ofte tymes euyll bowed downe to it selfe to other creatures if thou seke thy selfe iÌ„ any thynge anon thou faylest iÌ„ thy selfe waxest drye where fore to me refarre all thynges for I am he that haue gyueÌ„ all thyngê coÌ„syder all thingê as wellyng sprigynge out of the hyest moost souerayne god therfore they to be reduced to me as to theyr orygynall begynnynge of me lytell great pore ryche draw quycke water as of the well of lyfe who seruith me wellynglye shall receyue grace for grace But who that hath glory without me or hath delectacyon in any pryuate good shall neuer be stablysshid invery Ioy ne delyted in hert but shal be lette in many maner of wyse anguysshed wherfore thou oughtist to ascryue to thy selfe no waner of good Thou shulde nat
be suffered chosen wherfore suffre thou paciently the aduersitees euyls of this worlde or lyfe that thou maist auoide the peynes euerlastiÌ„ge folowiÌ„ge hereafter for syne Trowest thou that wordly men yâ— be in welthe wordly besynesse suffre no aduersite thou shalte nat fynde one suche ye if thou present the most delycate ê‘sone that thou caust finde but thou saist to me agayn They haue delectable thinges pleasures they folowe euer theyr owne wyll therfore they ponder nat theyr trowbles But howe be it that they haue theyr desire in ryches wordly pleasures that they besacyatte with howe longe trowest thou it shall last Sothly such folke as abondeth in wordly goodes plesurs shall soone fayle euanysshe as dothe the smoke of fyre No remembraunce lefte of theyr ioyes before had whiche also whan they lyued was nat fynally without great anguysshe tydyousnes drede ofteÌ„ time they receyue great troubles peyne of suche thynges as they haue great solace pleasure in before for of right wisnes it foloweth to suche ê‘sons yâ— they fulfyl nat withoute great coÌ„fusion peyne the delectacions wordly pleasurs that they haue before sought folowed with great iÌ„ordinate delite plesure how short how vyle fals is the wordly glory pleasurs Suerly they be very fals fikil and yet they be nat perceyued for the blyndnes of mannes soule so that man as a beest vnreasonable for a litel plesure or coÌ„modite of this transetory lyfe renneth into euerlastinge dethe of soule wherfore soÌ„ne fle to folowe thyn owne wyll alway folowe nat thy plesure desire Put thy delite fixe thy loue in god he wyll graunt the thy peticion desyre of hert Fle all wordly inordinate pleasures delectacions and thou shalt haue aboundauÌ„t heuenly coÌ„solacion the more thou preseruest the from the solace of erthly creatures the more swete coÌ„solacions thou shalte fynde in almyghty god But fyrst thou must come to suche gostly coÌ„solacions with greate heuynes lamentacion with great labour stryfe iÌ„ thy selfe ageynste thy sensuall ê‘ties Thy olde synfull custome wyll agaynstande the in suche goostely labour but he shal be vanisshed ouercome with a betâ— custome The flesshe wyll murmoure grutch ageiÌ„st suche labours bur the feruour of the miÌ„de maye refrayne hym The olde euemye to maÌ„nes soule wyll let the but thou maist chase hym away by prayer by ê“fitable occupacion he his wayes shal be let ¶ The .xiiii. chaptre howe an huÌ„ble subiect ought to be obedient after the example of criste SOnne he that laboureth to withdrawe hym fro obedience he withdrawe hym fro grace who seketh to attayne pryuate thynges leseth comon graces giftes he that doeth nat obey to his superyor it is a tokeÌ„ that his flesshe or body is nat subdued yet perfitly to his soule but it ofte grutcheth rebelleth ageynste it Therfore yf thou wylte that thy body be no rebel but subdued to thy soule lerne thou to obeye gladly to thy superior Soner ys thy outwarde enemy ouertome if thy inwarde man be nat distroyed or ouercome There is no worse nor more greuous enemie to man than his body if it be nat accordynge or consentynge to his soule thou must vtterly dispise thy selfe yf thou wylt preuaile ageist thy body But thou louest thy selfe yet inordinatly therfore thou dredest to leue thy selfe to subdewe the fully to other mennes wyl What great thynge is it to the that arte but erthe and nought to subdue the to man for godessake Whan I god almyghty that made al thynge of nought did subdue and submitte me humbly to man for thy sake I was made huÌ„ble that thou shuldest lerne to ouercome thy prid by my mekenes Lerne thou asches to obey Lerne thou erth slyme to humble the to ê“strate the vnder euery maÌ„nesfete by true humylite nothing epÌ„sumynge of thy selfe Lerne to brake thyn own will to applye to other meÌ„nes wyll Ryse ageynste thy selfe suffre nat pride to rayne in the but she we the so meke that al men may walke vpon the and trede vpon the as vpon clay in the way What haste thou vayne man vyle synner to complayne or to gaine say them that myssayethe the or vexeth the whiche haste so ofte offended thy lorde god and hast so ofte deserued helle by thy synfull lyuynge but my merciful iye sight hath spared the for loue that I haue to thy soule that thou myghtest knowe howe well I loue the that thou shuld ist be kynde gyue the to true humylyte subieccioÌ„ for my sake pacieÌ„ty sufferynge thy propre contempt despytes ¶ The .xv. chaptre of the hyd iugementes of god to be coÌ„sidered for thou repressyon of vayne glory and magnyfiynge of man in graces receyued THou good lorde saith the deuout soule castiste terrybly thy iugementis vpoÌ„ me so that with great fere thou alterest all my body bonis to gyder my soule is troubled with great fere dred I stande astonied rsider that heuynes be nat clene in thy sight if thou founde thy angels defectyue impure and therfore thou didest nat spare theim what shall fall vpon me that am dust asshes yâ— angels fell from heuen what than maye I presume Suche people as in semynge had workes of commendacion haue fall ful lowe suche as were fede with the mete of angels I haue sene be glad of swines mete There is therfore no holynes in man yf thou lorde withdrawe thy hande Noo wysdome maye auayle yf thou withdrawe thy hande of gouernauÌ„ce No sure chastite is if thou defende it nat ne ê“precustodie may ê“fite man if that the helpe of god be nat there For if we be forsakeÌ„ of god almyghty we be drowned we perisshe And if we be viseted and helped we be raysed vp to lyfe Of oure selfe we be vnstable but by the good lorde we be confermed made stedfaste we be colde of oure selfe but by yâ— we be accended kyndled iÌ„ goodnes O how mekely obiect ought I to coÌ„sider my selfe how siÌ„ple litell be my good dedes if I haue any How ê“fouÌ„dely ought I to submytte me to thy hyâ— depeiugementis good lorde wherin I fynde my selfe nothiÌ„g valeÌ„t nought O thou iÌ„mesurable weght O thou iÌ„passable see wherin I can nat fynde me but al perisshed adnichilat where nowe is become al wordly glory what coÌ„fidende may I haue of al vaine glory yâ— I haue be exalted by before Lo al vayne wordly glory is vanisshed by the depnesse of thy hyd iugementis that thou hast shewed vpoÌ„ me what is any maÌ„ in thy sight good lorde but cley or erth what may clay or erthe haue any gloriacion or pride agaynste his maker he that hath his herte truly roted by loue humbles in god may uat be extolled by no vayne flateriÌ„ge ageynst his pleasure ne he shal nat
may shortly iÌ„ all such offer my selfe to thy pleasure sone sayth god maÌ„ often prosecuteth the thynge that he desyreth whan he cometh therto he begynneth otherwyse to fele therin for maÌ„nys affeccyons desyres about one thyng be nat durable abydynge but now vppon this thynge sette and now vpon that the very ê“fite of man is to forsake hym selfe to coÌ„myt hym holy to God for suche a man is very fre and syker But our enemy coÌ„trary to all goodnes cesseth nat of his teÌ„ptacyons but day nyght he maketh greuous sautes to vs to catche vs at vnwares by his deceytfull snares wake therfore pray dylygently that thou enter nat into teÌ„ptacioÌ„ ¶ The .xlv. chaptÌ„ man hath no goodnes of hym selfe ne any thyng that he may haue any glory or pryde of but all of the goodnes of god LOrde what is man that thou hast suche mynde of or the sone of man whoÌ„ doest vysyte with thy grace what meryte was or is in man yâ— to gyuest thy grace to what may I complayne if thou forsake me or what may I ryghtwysly saye agayne the if thou grauÌ„t me nat that I aske of the seth thou gyuest all goodnes of thy owne goodnes lyberalyte without the deseruynge of man Surely this I may thynke say of my selfe that I am nothynge of valoure that I haue no goodnesse of my selfe but that I am in suffycyeÌ„t and frayle in all thyngê and go to nought euer and but I be holpen of the good lorde and infourmed within iÌ„ soule by the I shal be made all dyssolute thou good lorde abydest alwey one beynge and euery where good rightwys holy werkynge all thynges we le right wysly holyly dysposynge all thy werkys iÌ„ wisdoÌ„ but I wretche that am alwey more prone and redy to fayle than to ê“fyte in vertue and goodnesse am nat abydynge euer in one state for seuen tymes in the day the rightwis man is troubled of synne Ne the lesse it shal be sone wele with me agayn if it please thy goodnes to helpe me for thou alone good lorde mayste without man helpe in all nedys make meso ferine stable that I shal nat be chauÌ„ged hyder thyder or fro this thynge to that but yâ— my herte maye be turned rest in the alonly if I wolde caste away all maÌ„nes ê¯solacion eyther for deuocioÌ„ for to be had or ellys to seke thy socoure goodnes for such nedes as fall to me that I am coÌ„pellyd by to seke the for no man may helpe or comfort me as thou mayst than I myghte well truste to thy grace to ioye of the gyfte of thy newe consolacyoÌ„ I thaÌ„ke yâ— good lorde the auctour and grouÌ„de of all goodnes as ofte as any good chaunce happeth towarde me I am but vanyte and nothynge in thy syght an vnstable man seke wherof may I than be proude or shulde repute me any thynge ê“fytable wheder nat of nought the whiche is moost vanyte truly vayne glory is an ifectyue pestyleÌ„s and moost vanyte for it draweth a man fro very glory remeueth grace spyrytall whyles a man hath a complacens in hym selfe he dyspleaseth god and whan he desyreth maÌ„nys laude vayne praysynge he forgoth very vertues very glory holy ioy to man is to ioy I god nat in hym selfe to ioy in the name of god almyghty nat in his ê“per vertue or strength nor to haue delectacyon in any creature but for God thy holy name good lord be praysed blessid nat myne thy werk be magnyfyed nat myne no laude ne praysynge be gyuen to me by mannes mouthe for any thynge that I do but all be vnto thy pleasure thou arte my glorye the inwarde ioye of my hert I shall by thy grace euer ioye in the and in nothynge perteynyng to me but in my infyrmytes let Iewes with other vayne louers of the worlde seke glorye of themselfe in other I shall only seke the glory and praysyng of god for all maÌ„nes glory praysynge with worshyp teÌ„porall also worldly hyght ê“mocyoÌ„ coÌ„paryd to thy eternall glorye good lorde is but vanyte foly o thou blessyd trynyte my god my mercy and very truthe to the alone be laude vertue honour glory for euer Amen ¶ The .xlvi. chapter how all teÌ„porall honour is to be dyspysed SOne sayth our lorde to his louer be thou nat confouÌ„ded ne heuy whan thou seest other honoured and auauÌ„ced and thy selfe despysed and humyled rayse vp thyn herte to me in to heuen thou shalte nat be heuy though thou be despysed of man here in erth Lorde sayth the dyscyple we be here in darke blyndenes lackynge the very lyght and therfore we be soone deceyued by vanytes as farre as I can vnderstande I neuer yet suffred any iniurye of any creature wherfore I can nat rightwysely complayne agayne the but for as moche as I haue oftesynÌ„ed agayn the therfore euery creature is worthyly armed ayeÌ„st me i punysshemeÌ„t of my synÌ„es wherfore ê¯fusyon shame to me is dewe with coÌ„teÌ„pte to the good lorde be laude honoure glory and but if I prepare my wyll to be dyspysed forsake gladly of euery man and vtterlye to be reputed noughte I can nat be stablysshed ne pacyfyed wtinforth nor spuÌ„ally to be illumyned ne may nat be fully knytte ioyned to thy goodnes ¶ The .xlvii. chapt how no man ought to put his peas fynally in man SOne if thou put thy peas with any ê‘sone for thy felynge for that they accorde with the yâ— shalt be vnstable vnpeased but if thou haue thy recours to god that is ê‘manent euerlastyng truthe thy frende goynge awey or decessynge fro the shall nat make the inordynatly heuy thou oughtest to loue all thy frendes in me and for me to loue euery ê‘sone that thou accomptyst with good dere to the in this lyfe for I am the begynner the ende of all goodnes without me all freÌ„shyp is nat valent or durable nor no worldly frendshyppe may endure where I ioy nat thou oughtest to be mortyfyed to such carnall affeccyoÌ„s of thy louers that as moche as thou mayst thou shuldest desyre to be without al maÌ„nes coÌ„pany for the more a man wtdraweth hym fro all worldly solace the more he draweth nere to god almyghty the more hye that he ascendeth in loue spuÌ„all ê¯teÌ„placioÌ„ the more ê“fouÌ„dly iwardly he desceÌ„deth in huÌ„ble ê¯syderacioÌ„ of hymselfe vyly peÌ„dynge hym selfe he that ascrybeth or gyueth any goodnes to hym selfe he gaynstaÌ„deth the grace of god letteth it to enter into hym for the grace of god alwey requyreth an huÌ„ble herte if thou man saythe our lorde wolde ê‘fytelye dysprase thy selfe wolde empte clene thy hert fro all erthely loue thaÌ„ wolde I sayth he dystyll entre into the with abuÌ„dauÌ„t grace but the more atteÌ„dauÌ„ce affeccyon thou hast to my creatures the more is
with tyme is both lytell short do therfore as thou doste and labour feythfully iÌ„ my vyneyarde that is to say in my church after the degre that thou art called to and I shal be thy rewarde wryte thou rede synge sorow for thy synnes kepe thy mouth fro yll veyne wordis pray thou be pacient iÌ„ aduersites such exercyses with such other vertuoê° labours be the very wey merytes of euerlastyge lyfe peace shall come one day that is knoweÌ„ to our lorde hyd fro man that daye shal nat be as the day or nyght of this lyfe but it shal be lyght euer endurynge clerenes stedfast peace and infynnyte rest infallyble sure Thou shalt nat than say with the apostle who shall delyuer me fro the ê‘ellys the ieoê‘dy of my mortall body ne thou shalt nat than crye with the ê“phet with desyre to be desolued say these wordes wo is me that myne abydyng here in this mortall body is ê“loÌ„ged why for than shall deth that before had dnÌ„acion in man be ouerthrowen destroyed helth of body soule shall thaÌ„ euer be without ende none anoye shall thaÌ„ be to man but a blessyd ioy myrth a swete and fayre coÌ„pany O if thou sawe the ê‘petuell crownes of sayntes in heuen in what maner of glorye they lyue ioy in now that were before despysed iÌ„ theyr lyuynge reputed vnworthy to lyue sothely thou wolde humble the in the moost lowlye wyse thou wolde soner desyre to be subiecte to euery man thaÌ„ to haue gouernauÌ„ce of any man nor thou wold nat desyre the glad dayes of this worlde but thou wold rather desyre to be in trybulacion for god and thou wolde desyre also to be vylypendyd set at nought amonge men for cryst with cryst thy saueour o if these thynges were sauery to the shuld profoundely ê‘se thy herte thou weldest nat ones coÌ„playne the at such troubles aduersytees why for we ought eche of vs to suffer all labours hardnesse for the lyfe eternall that is so precyous it is no lytell thyng to wynne or to lese the kyngedome of heuen lyft vp thy soule into heuen beholde me my sayntes all that hath had and suffred great conflyctes and batayles with me in this worlde nowe they ioye with me nowe they be coÌ„forted nowe they surely rest after theyr labours shall euerlastynglye abyde and reygne with me iÌ„ the euerlastyng reygne of my fader ¶ The .liii. chapiter of the day of eternyte of the anguysshe of this present lyfe THe mansyon of the hygh cyte of heuen is all full of blysse ioy infynyte o thou day eternall moost clere yâ— which art nat made derke by any nyghte but it shyneth euer by the hye trouthe of almyghty god this day is euer ioyful and moost mery euer sure and stedfast neuer chauÌ„gynge his state into coÌ„modyousnes wolde god that daye shulde shyne to vs all teÌ„porall thynges were endyd this day of eternyte gyueth lyght to the sayntes in heueÌ„ with perpetuall clerte and shynynge but to trauaylers here in erthe it is farre as by the mene of a myrrour the Cytezins of heuen knowe how ioyfull that daye is and we whiche be the chyldren of Eue and outlawes from heuen sorowe for tedyousnes bytternes of this our temporall day the days of this tyme beshorte euyll full of sorowes and anguysshes where man is defoyled with many synnes and is feblysshed and destroyed often by passyons he is contracte and dystrayned with many dredes and with many busynesses is he occupyed he is wrappyd in many vanytes with many errours he is intriked and broke with many laboures he is moued with many temptacyons he is ouercome with delytes he is crucyate turmentyd with penury and nede o whan shall all these labours be ended and whan shall I be delyuered fro the mysery and thraldome of vyces whan shall I thynke of the alone good lorde all other thynges lefte and whaÌ„ shall I ioy in the fully whan shall I be without all Impedyment or lettynge in very lyberte without all greuaunce of body and mynde whaÌ„ shall I possesse sadde peace without trouble sure peace within and without sure on euery syde o good iesu whan shall I stande to beholde the whan shall I haue syght and coÌ„templacyoÌ„ of the eternall glory of thy kyngedome whaÌ„ shalt thou be to me all in all o whan shall I be with the in thy kyngedome the whiche thou hast of thy goodnes preparate to thy louers at the begynnyng lo I am lefte here a poore outlawe in the Lande of myne ennemyes where dayly batayles and in fortunes be full great comforte me good lorde in my exyle mytygate my sorowe for I syghe vnto the with all desyre for all that the worlde offreth vnto me for my solace is but a burden to me I desyre inwardely to be knytte cleue to the good lorde but I may nat come therto I desyre to be coÌ„uerted and atteyn the heuenly thynges but worldly thynges and possessyons vnmortyfyed in me let me where in my mynde I wolde and desyre to be aboue all teÌ„porall thynge I am coÌ„pellyd ageynst my wyll by my dull body to be vnder all so I vnhappy man am â— ê¯tynuall fight with my selfe I am made greuous to my selfe whyles my spyryte desyreth to be aboue my flessh to be downe o what is my suffrauÌ„ce with inforthe that whan I treate of heuenly thynges by dylygence of my mynde anone a multytude of carnall thoughtê mette letted me good lorde be thounat by thy grace far fro me nor declyne thou nat in wrath fro thy seruauÌ„t sende downe the lyghtnynge of thy grace ê¯sume such vayne troblous thoughtes sende downe thy arowes of drede chase away all the fantasyes of the ennemy gather together all my sensys to the make me forget all worldly thynges gyue me grace soone to auoyde fro me to despyse the fantasmes or Images of synne Socoure thou me eternall truthe that no vanytes meue me O thou heuenly swetnes come and enter into me chase fro me all vnclennes forgyue me I beseke the mercyfully ê‘don as ofte as I ê¯syder â— my mynde any thynge in tyme of prayer excepte thy goodnes I knowlege the good lorde that I haue be wont to behaue me very distractely iÌ„ prayer other thyngê for I am nat often there but absent where I stande or sytte bodyly but I am more there whether I am borne by suche thoughtis for I am there where my desyres be and there my thought desyre is where that thyng is that I loue for that thyng doth mete me anoÌ„ in thought that naturally pleaseth or delyteth wherfore thou truthe hast openlye sayde where thy treasour is there is thy herte if I loue heuen I thynke gladly on heuenly thynges If I loue the worlde I ioy of hit
in the fortunes of the worlde and I am heuy to here of the worldlye aduersytees if I loue my body or flesshely desyres than I often Imagyn and thynke of them if I loue my sowle or spyryte I delyte to thynke vpoÌ„ spyrytuell thynges so what so euer thynge I loue I gladly speke of the same I bere the Images of such busyly iÌ„ my mynde but blessyd is that man yâ— for god forgetteth all maner of creatures that doth vyoleÌ„ce to nature and that doth crucyfy or queÌ„che the foule lustys or ê¯cupyssens of the flesshe by feruour of spyryte so that with a clere ê¯scieÌ„ce he may offer his prayers purely to god so be worthy the coÌ„pany of auÌ„gels all erthely thynges within and without hym excludyd fro hym ¶ The .liiii. chapiter of the desyre of euerlastynge lyfe what goodes be promysed to the knyghtys of god that fyght ayenst synne SOne whaÌ„ thou felyst that the desyre of euerlastynge beatytude or blysse is infuÌ„dyd in to the by grace and with that thou desyrest to departe out of thy bodye yâ— thou may se my clerenes euerlastyngly than open thyn herte receyue this holy inspiracion with all deuocion desyre gyue dygne moost large graces to the hye goodnes of god that doth to the so worthely so gracyously vysyteth yâ— so ardently excyteth the so myghtely doth rayse the that thou fall nat to erthely thynges by thyne owne nature burden thou doste nat receyue that grace by thyn owne thynkynge or labour but all only by the goodnes of heuenly grace the respecte of God for that thou shuldest ê“fyte more more in vertuous lyuynge in humylyte that thou shuldest pÌ„pare the ayenst batayles for to come and also that thou shuldest cleue to god almyghtye with affeccyon of with a feruonr of deuocion stedfast wyll sone the fyre doth often bren but the flame therof doth nat ascende without fume or smoke right so the desyre of some men is in heuenly thynges but theyr affeccyons be nat fre fro temptacions of the flesshe therfore they do nat alwey purely for the honour of god that whiche they aske so effectuously of god such is ofte tymes thy desyre which thou sayde was so importune for that desyre is nat pure and perfyte the which is infecte with mannes proper commodyte aske thou therfore nat such thyngê as be delectable or profytable to the but suche as be worshypfull to me for if thou iuge right thou oughtest to ê“fer myn or denauÌ„ce before thy desyre and all other thynges to be desyred and to folowe my wyll ordenaunce I knowe thy desyre and haue herde thy manyfolde syghynges wepiÌ„ges thou wolde now be in the lyberte of the glorye of the chyldren of god it delyteth the nowe to be in the eternall hous of god that is to say in the heueÌ„ly couÌ„trey where full ioy is but thour is nat yet come thou must yet haue labour and batayle ayenst thyn enemyes so haue the tyme of ê“bacion here afore thou come to euerlastynge glory rest thou wolde be fulfylled with that hye goodnes but thou mayst nat haue it yet I am the essency all goodnes of man abyde me sayth our lorde vnto I call the to my kyngdome Thou must be ê“ued exercysed here in erthe afore thou come to me thou shalte haue consolacion some tyme gyuen the but the full plente that sayntes hathe in heuen shalte thou nat haue whyle thou lyuest here be thou therfore reconforted stroÌ„ge bothe in thy doyngê in thy suffraÌ„ce the contraryousnes of nature thou must do on the clothynge of grace iÌ„nocencye be chauÌ„ged into a newe man thou must often do that thou wolde nat that thynge that thou wold do thou must leue that please the other men shall ê“cede and come to effecte that thynge that thou haste a pleasure in shall nat come to effecte ê‘auenture also what other men say shal be herde what thou sayst is set at noughte other men shall aske they shall haue theyr askynge but thou shalt aske nat spede other men shal be coÌ„meÌ„ded in meÌ„nys mouthes and of the no man shall speke other persones shall haue this offyce or that coÌ„myt to them and thou shalt be demed vnprofytable for suche thynges is man ofte naturally heuy a great thyng it is if thou bere suche with styll mouthe and mynde in such thynges with other lyke is man ê“ued whether he be the true seruaunt of god howe he can denye hym selfe breke hym in aduersytees scarsly thou shalt fynde any thynge enioyned or layde vnto the to do for the which thou nedyst to suffre deth as thou shalt fynde thynges ê¯trary to thy wyll whiche thou must suffre moost whaÌ„ thynges dyscordynge to thy mynde which appereth to the lesse profytable iÌ„ execucyoÌ„ be coÌ„mauÌ„ded to the for asmoch as thou art vnder the domynyon power of other to whom thou dare nat resyst therfore it is sene harde to the to folowe alwey the wyll of other alway to leue thy proper wyll but beholde sone consyder well the ende of thy labours which is nat far fro the Also gyue hede to the frute of them together with the infynyte rewardes of the same and thou shalt haue no greuaunce in suche labours but a great coÌ„forte of thy pacieÌ„ce for as for that lytle pleasure that thou wylfully forsakest nowe in this lyfe thou shalt euer haue thy wyll done in heueÌ„ for thou shalt haue there all yâ— thou wyll or can desyre thou shalte haue there power of all goodnes without any drede to lese it there thy wyll one euer with me shall coueyte or desyre no straunge pryuate or worldly thynges there shall no man resyst the ne none complayne on the none shall let the or withstaÌ„de the but all that thou desyrest shal be presentyd to the and they shall fulfyll all thyne affeccyon or desyre vnto the fulnes of the same there shall glory be gyuen in rewarde for repreues here pacieÌ„tly suffred and the pall of laude for heuines and for the lowest or last place that thou hast be content with thou shalt there receyue euerlastyng reygne there shall apere the frute of obedyeÌ„s here kepte for god the laboure of penauÌ„ce shal be rewarded with ioy humble subieccyon shal be crowned with glory bowe the therfore vnder euery mannes hande forse thou nat who commaundeth the for to do this thyng or that but study thou with great dylygence that whether it be thy prelate thy felawe or lower than thou that intendyth to do any thyng that thou take all suche thynges well and with pacyence and that thou fulfyll theym with very good and deuoute wyll let this persone seke thys thynge he that thynge be he glad of this thynge and he of that or he commendyd in this and he in that be they neuer so pÌ„cyous or multyplyed ioy thou neyther in this thynge nor iÌ„
was good and rightwys whan it was made of the good lorde is nowe for the vylyte infyrmyte therofso corrupt maÌ„ that the mouynge of it lefte to man draweth euer to yll lowe thynges hye heuenly thynges lefte For the lytell vertue strength of that nature the whiche remayneth there is as who sayth a lytell sparke of fyre wrapped and hyd in asshes This is the naturall reason of maÌ„ belapped with great darkenes yet hauynge discrecion of good yll of truthe falsenesse thoughe it be vnable to fulfyll all that he approueth nor may nat vse yet the full lyghte of truthe nor his affeccyoÌ„s helthfully wherfore it foloweth good lorde that I delyte iÌ„ thy lawe after myne inwarde maÌ„ knowynge thy commaundement to be good ryght wyse and holy arguynge also and fyndynge all yll and Synne to be exchued fledde and yet in myne outwarde man that is to saye my body I do serue to the lawe of synne whyles I obey more to sensualyte than to reason in his mocyons wherof cometh that I woll that which is good but I am of vnpower to ê‘fourme it I purpose iÌ„ my mynde oft tymes many good dedys or werkis but for that grace waÌ„teth that shuld helpe my infyrmyte febylnes therfore I go asyde cesse of good doynge for a lytell resystens Therof cometh that thoughe I knowe the wey of perfeccyon and howe I ought to do yet I aryse nat by deuocyoÌ„ of soule to suche ê‘fytenes I am so oppressyd and lettyd by my dull corrupte body thy grace good lorde is to me theragayne full necessary to begynne goodnes and to profyte therin to fynysshe the same iÌ„ ê‘fytenes for without that grace I can nothynge do and with the helpe of it I maye do all thynges necessary to me o thou heuenly grace without the which no man may be of any meryte or valour before God nor any naturall gyfte is profytable neyther craftes ne rychesse neyther beautye ne strength wytte or eloqueÌ„ce be any thynge worth before the good lorde and grace wante For gyftes of nature be gyuen Indyfferentlye to good folke euyll But the gyfte of electe and good persones is grace and loue of charite wherby they be noble and made worthye euerlastynge lyfe that Grace is of such worthynes that without it neyther the gyfte of prophesy ne the workynge of myracles and sygnes nor hye speculacion or cuÌ„nynge auayleth any thyng Also neyther feyth ne hope nor other vertues be accepte of God without grace and charyte o thou blessyd grace that makest hym that is poore in Soule ryche in vertues and hym that is meke abundaunt of goodes spyrytuall come and dyscende in me replenysshe me soone with thy consalacyon that my soule fayle nat for werynes and drynes of mynde I beseche the good lorde that I may fynde grace and mercy iÌ„ thy syght for thy grace is Inough to me if other thynges wante that nature asketh if I be vexed or troubled with many trybulacyons I shall drede none euyll whyle thy grace is with me that grace is my strength for it gyueth couceyll and helpe to hym that hath it It hath power vpon all iugementes wysedome vpon all wyse men It is the maistres of trouth and the techar of dyscyplyne the lyght of the soule the confort of pressures the chaser away of heuynes the auoyder of drede the norys of deuocyon the brynger forthe of terys what am I wtout grace but as a drye tree without moysture and an vnprofytable stocke to spyrytuall beleuynge wherefore I pray the good lorde that thy grace may euer pÌ„uent me and make me busyly gyuen to good workes by the helpe of Cryste Iesu ¶ The .lxi. chapiter we ought to forsake our selfe folowe Cryste with our crosse SOne as farre as thou mayste forsake loue thy selfe so moche more thou shalt passe into me for lyke as the inwarde peace of mannes soule is to desyre nothynge without forth so a man forsakynge hym selfe inwadly conioyneth hym to God I wyll that thou lerne to forsake or deny thy selfe perfytely in my wyll with all contradyccyon or complaynt folowe thou me for I am the way I am trouth and lyfe without way no man may go and wtout trouthe there is no knowlege And without lyfe no maÌ„ may lyue I am the waye that thou oughtest to folowe trouth to whom thou oughtest to gyue credeÌ„s and am lyfe that thou oughtest to hope in to haue I am the way vnmeuable moost right I am trouthe infallyble moost hye am lyfe withoute ende increat in the which stondeth the very lyfe blysse of spyrytes blessyd soules If thou abyde in my way thou shalt knowe the very trouth and trouthe shall delyuer the and thou shalt fynally come to euerlastyng lyfe If thou wylte come to that lyfe as it is wryten thou must obserue my commaundementes If thou haue knowlege of trouth trust to me and to my wordes If thou wylt be my dyscyple denye and forsake thy selfe and folow me if thou wylt be perfyte sell all that thou hast and gyue it to the poore folke if thou wylt possesse euerlastynge lyfe despyse this present lyfe If thou wylt be auauÌ„ced in heueÌ„ huÌ„ble the here in this worlde If thou wylt reygne with me in heueÌ„ bere thy crosse here with me in erthe For onely the seruauÌ„tes of the crosse fyndeth verely yâ— way of lyght eternall blysse lorde Ihesu for asmoch as thy way is the way of straytnes of hardenes the whiche is odious to worldly folke therfore I beseke the to gyue me with the contempte of the worlde that I may hate it verely as thou dyd It is nat acordyng that a seruaunt be preferred afore his lorde ne a discyple aboue his mayster Thy seruaunt therefore oughte to be exercysed in thy wayes for therin is helth very holynes what euer I rede or here besyde it I am nat refresshed ne I take nat full delectacy on therby sone for that thou haste red knowest these thynges happy art thou and thou shalt be blessyd if thou fulfyll them it is wryten he that hath my coÌ„mauÌ„demeÌ„tes in mynde and executeth theym in his conuersacion he is he that loueth me and I shall loue hym I shall shewe open my selfe to hym and I shall do hym to syt with me in the kyngedome of my father good lorde as thou hast sayd and promysed so be it done to me I haue take the crosse of thy haÌ„de I shal bere it by thy helpe grace as thou layde it vpon me whyles I lyue for trulye the lyfe of a good man is the crosse of penaunce the whiche is the verye wey to paradyse the whiche wey I with other haue begonÌ„e it is nat lefull to go backe to leue it haue do bretherne go we together the wey begon Iesus be with vs For his loue we take vpon vs this crosse of hardenesse and therfore let vs abyde therin for his
honourynge prechynge dayly his holy name If so greate deuocoÌ„n remembrauÌ„ce was done with dyuyne seruice and praysynges before tharke of his testament howe great reuerence and deuocion ought we thanne to haue in the presence of the sacrament and en the sumpcoÌ„n of the ryght excellent body of â–ª our lorde Iesucrist Also all cristen people vse for to renne to dyuers places for to vysyte the relyques of sayntes and merueyleth to here the merueylous dedes and werkes of theym They beholde the great edyfyces or byldynges of temples and kesses the sacrefyed bones ofsayntes wrapped â— clothes ofsylke and golde and thou my lorde god saynt of all sayntes creature of all thynges lorde of all auÌ„gels thou arte here present on thys aulter before me Often tymes the curyosyte of men and noueltyes of thynges nat sene be of lytell â–ª frute and lesse to be setby pryncypally where there ys so light recours and great wauerynge wythoute ony contricyon â–ª but my god thou arte all present in thys blessed sacrament of the aulter very god and man iesus cryste in the whiche the frute eternall of helthe aboundethe and is perceyued all the tymes that thou art worthely receyued And to thys here draweth nat any lyghtnes of sensuall cuâ—yosyte but ferme feith deuoute hope and pure charyte O god inuysyble creatour of all the worlde Howe merueylously doeste thou wyth vs howe feythfull doest thou with theym that purposeth to receyue thy selfe in thys blessed sacrament ¶ Certeynly it suâ— mounteth all vnderstandynge draweth specyally the hertes of deuoute people to dyuocion and enbraceth their affeccion For thy true and feythfull freÌ„des that disposeth al their lyfe to amende theym receyueth often great grace of deuocyon and vertue of that moost worthyest sacrament O maruelous hidde grace whych the feythfull crysten people of our lorde only knoweth But the infideles and subgettes vnto synne may therof haue no experyence In that sacrament yâ— spirytuall graces be confermed and the vertue that was lost in the soule ys repayred and beautye by synne wasted is recouered Somtyme thys grace that often wyth the pleny tude of deuocyon gyuen nat only vnto the thought but also vnto the feble body the myght and strengthe is augmented wherfore it behoueth vs to haue sorowe and pyte of our slouthe and neâ—lygence that we be nat drawen with so great desyre and affeccyon to receyue our lorde iesu crist in whome is all hope and the meryte of theym that ought to be sauede For he is our helthe and redempcyoÌ„ and the consolacion of vyatours and the eternall fruycyon of sayntes ¶ Also we ought to haue sorowe of that so many vnderstandeth sauereth reuerenceth so lytell this holy sacrament which Ioyeth the heuen and kepethe all the worlde Alas thys blyndnes and hardnes of mennes hertes that wyll nat consydre so synguleâ— and inestymable a gyft as is giuen vnto vs but falleth inaduertence by dayly vsage For if the sacryfyce of thys holy sacrament were done only but in one place but of one preest in all the worlde wyth howe great desyre weneye the people wolde go to that plase and to that prrest to here the godly mysteryes done of hym But no we be made many preestys and in many places this holy sacrament â–ª ys ofofred to th ende that the grace and loue of god to man may the more appere and for so moche as thys holy communion ys sprede thorough oute the worlde Thankynges be vnto the good pastour eternall that hast vouchedsaue to refressh fede vs pore banysshed creatures wyth thy ryght precious body blode and also by thy wordes of thy ê“pre mouthe hast desyred vs to receyue thys holy mysterye sayinge com ye all vnto me that be charged and I shall refressh you ¶ Howe the great charyte bounte of god is shewede vnto man in the holy sacrament CapÌ„ .ii. OMy god I come vnto the puttynge my confidence in thy mercy and bountye I syke and. come vnto my sauyour I hungry and thursty vnto the fountayne of lyfe pore and nedy vnto the kynge of heuen the seruaunt vnto hys lorde the creature vnto his maker a persone desolate vnto hys pyteous comforter But wherof is thys that thou thus comest vnto me who am I that thou wylte gyue thus thyne owne selfe to Howe dare I a synner beholde to appere before the. And howe may it please the to come vnto suche a wretche Thou knowest thy seruaunt and well vnderstandeste that no thynge good ys in hym wherfore thou shuldeste do thys grace vnto me ¶ Than I confesse myne vnworthynesse and knowlege thy bountye and prayseth thy pyte and gyue vnto the thankes for thyne so moche great charyte Thou doest thys for thy â–ª selfe good lorde and nat for my me ryte to the ende that thy bountye may the more be knowen vnto me Thy charyte is more largely verifyed thy mekenesse commended more perfetely sythen that it thus pleaseth the and so thou hast commaunded it to be done this thy pleasure contenteth me and wyth my wyll my wyckednes shall nat resyste the. ¶ O swete and benyâ—â—e Ihesu howe great reuerence and gynynge thankes with perpetuall praysynges be due vnto the my goode Lorde Iesu Crist that by thy pleasure and wyll I may receyue thy blessed body whose worthynes no man is founde able to declare or expÌ„sse But what shall I thynke of this communion whane I shall come vnto the my lorde god whiche I can not duly honoure and yet I desyre deuoutly to receyue the. what maye I thynke better and more profytable for me thane to meke my selfe holy before the and to prayse thyne infynyte bounte aboue all thynge I prayse the me lorde god euerlastingly and dysprayse my selfe and submytte me vnto the depnesse of my wretchydnes ¶ O my god thou arte saynt of all sayntes and I the fylthe of all synners yet thou inclynest thy selfe vnto me that am nat worthy to beholde the. ¶ Alas my swete creature that so mekely comest vnto me and wylleth to be wyth me and desyrest me vnto thy dyner and gyueth vnto me the mete of heuen and the brede of aungels which is brede of lyfe and no lesse thynge than thyselfe whych is descended from heuen and gyue lyfe vnto yâ— worlde Lete vs se here what great loue procedeth frome the and what gentylnes doth shyne â–ª vpon vs. ¶ Howe great yeldynges of thankes and louynges be due vnto the of vs synners O howe profytable and howe helthe full was thy councell whanne thou instytute and ordeyned thys gracious gyfte ¶ O howe swete and Ioyous ys that feste wherin thou haste gynen vnto vs the fedynge of thy pÌ„cyons body ¶ O good lorde howe merueylous be thy operacyons and howe myghty is thy vertue and thy trouthe vnable be tolde Thou hast sayde and all thynges were don and all that thou haste commaunded hathe taken effecte A merueylous thynge to be beleued and ferre aboue yâ— understandynge of maÌ„
sayde in the lawe be ye holy for I your lorde god am holy O god omnipotent thy grace be vn to vs helpynge so that we whiche haue taken the office of pÌ„st hode may reuerently deuoutly serue the with all puryte good ê¯scieÌ„ce if we may not lyue iÌ„ so great innocency of life as we ought to do giue vs grace at the leest that we may we pe sorowe the euylles that we haue commytted and don so that in spirituall mekenes purpose of good wyll we maye from hensforth strongly serue the with feruent corage ¶ With howe great diligence he ought to prepayre hym selfe that shulde receiue the sacrameÌ„t of iesu crist Ca .xii. OVre lorde sayth I the louer of puryte the liberal gyuer of all holynes I serche the pure clene herte there wyll I rest Make redy than for me thy herte I shal be with the than as I was with my discyples At Ester I shall come dwell with the if thou wylte but thanne it behouethe the to muÌ„difye clense the habitacoÌ„n of thy herte fro all synnes leue all brute noyse of the worlde with all thy vyces inclose and shet the in thy chambre as dooth a solytary byrde vnder the euesynges of an hous remembre all the excesses all thi defauttes commytted with all thy soule bitternes of herte For a good frende wyll make redy to his welbeloued frende a good and a plesauÌ„t place to dwell in in that doynge is well knowen with what good affeccion he receyuethe his sayde frende It is for trouthe that thou oughteste to vnderstande that thou mayste nat satyfye by any meryte or labour of thy selfe nat and thou dydest labour with the beste of thy power by a hole yere thought thou hadest none other thynge to do But thou shalt vnderstande that by my only power and grace is ê‘mytted grauÌ„ted vnto the to come vnto my table if a pore man were called vnto the table of a ryche lorde and the pore man had none other thynge to gyue ageyne for the benefytes of that ryche man but swetely mekely to thanke hym he wolde do it so oughtest thou to do diligently as moche as is in the nat by custome or necestite But wyth all drede reuerence affeccyon Thou oughtest to take the blessyd body of our lorde god sythe that it lyste the hym to come vnto the. Certeynly I am he that callethe the I haue commauÌ„ded it so to be done I shall supplye that faylethe in the wherfore come and receyue me whan in that doiÌ„ge I giue vnto the the grace of deuocoÌ„n yeld thou thankes vnto me thiÌ„god Nat thynkynge that thou art worthy therof of thyselfe but that I haue had mercy of the. and yf thou haue nat that grace whan thou woldest but fele thy selfe drye vnlusty yet contynue thy orysou with sorowfull wepynge and smyte at my dore wythoute ceasynge vnto the tyme thou maye receyue alytell crome or drope of helthefull grace know it of trouth thou hast moche nede of me and I haue none of the. Thou comest nat to sanctifye me but I am he that shall santyfye the make the better to the ende that thou mayste be vnight with me to receyue newe grace purpose ameÌ„demeÌ„t Be nat in wyll to deferre me grace but with all dilygence pÌ„prayre thy herte to receyue withiÌ„ the thy louynge lorde nat only thys prepayre the before thy coÌ„munyon but also maynteyne kepe the after the receyuynge of thy said holy sacrament iÌ„ that same deuocioÌ„ iÌ„ as moche as thou maist For thou oughtest to haue no lesse dylygeÌ„ce than thou haddest afore For the good dilygent kepynge of thy soule after the receiuynge of the blessed sacrameÌ„t is a good pÌ„paracoÌ„n to obteine the more great grace And they that so donat shewe theÌ„ selfe greatly euyll disposed whan they habandowne them selfe so soone so largely to outwarde solace in warde pleasures wherfore kepe the from great brute spekinge abyde in the secrete graces frutes of thy god for thou hast hym that all the worlde may nat take awey I am he to whome thou oughtest to gyue the by suche maner that from hensforth thou liue nomore in thy selfe but in me only ¶ Howe the deuout soule ought effectuously with al his herte to be vnight vnto Iesu crist Ca .xiii. O Lorde who shall yelde vnto me that I may fynde the sole that I may open to the all my hert ioy with yâ— as my pore soule desyreth that here be no creature to beholde me but thou alone to speke to me I to the goode lord as of custome one frende speketh to a nother secretly here of I desire praie yâ— lorde iesu to th ende that I may fully be vnyght vnto yâ— withdraw my hert fro all other creat thiÌ„ges that I may the soner lerne the etÌ„nall heueÌ„ly thiÌ„ges by yâ— meane of the receiuiÌ„ge of this holy sacrameÌ„t Alas my good lord whaÌ„ shal I be vnight gadred all hole iÌ„ yâ— vtterly forgete my selfe thou art iÌ„ me I with the. thus assembled make vs dwell togeder I prai the truly thou arte my chosen beloued lorde and it hath pleased thy benygne grace to be inhabited in my soule all the dayes of my lyfe Thou arte my peseable well in whome ys souereyne peas and true rest without the there ys no thinge but labour sorow infinyte mysery Thou my god art closed hyd in councel of thy famyliars whiche be nat comune to the euyll folkes ¶ But thy familiar speakynge is with the meke symple folkes O lorde howe goode benygne swete ys thy spirite whiche to the ende thou maiste she we vnto yâ— sonnes chyldren thy swetnes hast vouchedsaue to refressh theym agayne gyues to theym refeccion of thy ryght swete brede descended from heuen Certeynly there ys none other so great a nacion lackynge cristis feithe that hath their goddis so nere vnto them as thou arte our god lorde to all thy feithfull crysten people to whome thou gyuest thy blesed body to ete for theyr dayly coÌ„forte and to reyse theyr hertes to hyghe celestiall thynges O what other folkes be there so noble as be the cristen people or what creature is there so stroÌ„gly beloued vnder heuen as is the deuoute soule iÌ„ whom god entreth and gyueth fedynge with his owne glorious flesshe and blode O grace inestymable merueylous worthynesse O loue without mesure syngulerly shewede vnto man But what shall I yelde vnto god wherwith shall I recoÌ„pence thys so great grace charite Truely there is no thiÌ„ge I mai gyue more agreable to his mercy than to ioyne my hert perfytely vnto hym And whan my soule shal be perfitely vnight with hym Thanshall my inwarde parties ioy And thanne my lorde wyll say vnto me If thou wylt be with me I
to be my swetnesse consolacoÌ„n my mete drynke my loue and all my ioye so that my wyll be chaunged enflamed and brenne allvnto the So that I may be made a spirite inwardly vnight vnto yâ— by grace brennynge loue and suffre me nat blessed sauyour to deê‘te from the fastynge drye with hunger thurst but do with me mercyfully as often as thou hast done meruelously in thy holy seruauntes what meruele is it vnto me that am nat all enflamed in the seynge that thou arte the breÌ„nynge fyre alwey illumynynge and lyghtnynge the vnderstandynge of thy creatures ¶ Of the breÌ„nynge loue great affeccion that we shulde haue to receyue our sauyour crist iesu CapÌ„ .xvii. O Lorde god iÌ„ soueraine deuocoÌ„n brennynge loue and all feruent offeccion of herte I desyre as many other holy deuoute ê‘sones haue desyred to receyue which hath ben greatly pleasauÌ„t vnto the holynes of their lyfe by great deuocyon O my god and eternall loue my eternall felicyte I by ryght greate desire wysshe to receiue the as worthely and as reuerently as euer dyd any of thy holy seruauÌ„tes All be it that I am nat worthy to haue so greate felynges of deuocion yet offre I vnto the thaffeccions of my hert asverely as though I had all the brennynge flamynge desyres that they had Also I gyue and offre vnto the insoueraine reuerence veneracoÌ„n all that a good debonayer herte maye conteyne And wyll nat nor couete to reserue any thynge to myselfe but offre and make sacryfice vnto the with fre and ê‘fyght wyll myselfe with all my good is Lorde god my cre +ature redemer thys day I desire to receyue the with suche affeccion reuereÌ„ce praisynge honour worthynes and loue suche feith hope puryte as thy right holy moder glorious virgyn Marye conceyued the whanne she answerede mekely deuoutly vnto thauÌ„gell yâ— shewede vnto hir the holy mystery of the incarnacion of the the sonne of god ¶ Se here the hande mayde of god so be it done as thou hast said And the right excellent precursor saynt IohnÌ„ Baptyste that wyth great Ioy sprange in thy presence by inspiracion of yâ— holy goost thanne beynge wythin the wombe of his moder And afterwarde beholdynge the Iesu walkynge mekely amonge men he greatly mekinge hymselfe to the same wyth a deuout mynde sayde The freÌ„de of the spouse standeth and harkeneth wyth coÌ„forte Ioyes for to here the voyce of the spouce And so I wische to be enflamed with great holy desyre with all my herte present me vnto the for that I gyue offre vnto the for me for all theim that be recoÌ„mended vnto my prayers all the IubylacoÌ„ns of deuout hertis wyth brennynge affeccions that excessyue thoughtis the hye and spuÌ„all illumynacoÌ„ns the heuenly vicoÌ„ns wyth all the vertues praisynges as well celebrate as to be celebrate of all yâ— creatures of heuen erthe to th ende that thou lorde be worthely praysed ê‘petually gloryfyed of all creatures besecheynge the lorde to receyue my praiers desyres of thy infinite benediccions praysynges without ende which right wisly be due vnto the after the greate habuÌ„daunce multytude of thy inestymable magnyficence And so my desyre is to yelde vnto the at all houres all momentis of tyme so I desyre beseche all the heuenly spirites with all feithfull cristen creatures for to yelde vnto the praisynges with effectuous prayers all the vniuersall people prayse the. All generacyons kyndes magnyfie the holy and swete name in great Ioye brennynge deuocion that they that celebratys that ryght hye and holy sacrament receyueth it in playne feythe and great reuerence deuocyon may merite towardis the and fynde grace mercy And for me wretchede synner I mekely beseche the whan I shall haue a tast of that swete vnyon deuocoÌ„n so moch wysshed desired that I may be fulfylled fed so meruelously at that heuenly holy table that at my deê‘tinge from thens thou good lorde wyll haue me pore siner in thy pyteous remembraunce ¶ That a man shulde nat be to curious a iÌ„quisitor of yâ— holy sacrameÌ„t but a meke folower of crist iesu in submittynge his reason felynge to the holy feyth Ca .xviii. IT behoues the to kepe the from to curyous iÌ„quysicyon of the ryght profounde sacrameÌ„t if thou wilte nat be coÌ„fouÌ„ded in thy proprevyce and drowned in the deppeth of opinyons For he that wyll inquire of the hye maiestye of god he shall anone be oppressed thrust downe from the glory of the same God may open more than man maye vnderstande The deuoute meke inquisicyon of truthe ys alwey redy to be doctryned and taught And yf thou studye to god by the holy true and entyer seÌ„tences of holy faders it ys nat reprouable but well to be praysed And that symplenesse ys well to be praysed that leuethe the wayes of dyfficultyes question 's and goeth by the playne and ferme pathe of the coÌ„maundementes of god Many haue lost theyr deuocyon in sechynge so besily the hye inspekeable thynges ¶ It ys ynoughe to demaunde of the fast feythe pure and clene lyfe and nat the hye and subtyll profounde mysteryes of god for yf thou may nat comprehende and vnderstande that that is within the howe mayste thou thanne vnderstande thynges that be aboue the. Submytte the thanne mekely vnto god all thy vnderstandynge to the feythe of holy churche and the lyght of true science shall be gyuen vnto the as shal be to the moost necessarie and profytable Some be greatly tempted wyth the feythe of that holy sacrament but that is not to be reputede vnto theym but rather vnto that cursed ennemye the fende And for that lette not thy good wyll nor dyspute nat in thy thowghtes nor answere nat to the doubtes that the ennemye of helle bryngeth before the but fermely trust in the wordes of god and beleue in sayntes and holy prophettes and than shall that cursed ennemye soone â—â—e frome the. It is often ê“fytable that the seruauntes of god suffre susteyne suche assaultes For the ennemy tenpteth nat the mys creauntes vnfeythfull people nor also the greate synners that he surely holdeth possedeth but he tempteth trayuaileth and tormenteth in dyuers maners the good feythefull and crysten creatures And therfore kepe the alweyes wyth meke true feythe doubte the nought but come vnto thys holy sacrament with lowly reuerence And that thou mayst nat vnderstande coÌ„mytte it vnto almighty god for he shal nat disceyue the But he shall be dysceyued that to moche trusteth in hym selfe God walked wythe the symple people and shewed hym selfe openly vnto the meke He gaue vnderstandynge vnto theym that were pore in spyrite And he hyd his grace and secretes from theym that were proude high curious For the humayne reason may lyghtly erre be disceyued but the true feyth may neuer dysceyue nor fayle All reason and naturail inquysicion ought to folowe feythe wtout farther reasonynge ¶ Fast feyth and true loue surmoÌ„teth all curious inquysicion pryncypally in thys mater and meruelously openeth to vnderstandynge in secrete maner of thys holy and ryght excellent sacrament ¶ O eterdall god and withoute mesure of myght and bounte which hast made the infinite greate and wounderfull thinges in the heuen and erthe whiche none ys sufficyent to enquyre vnderstand or fynde the secretes of thy so meruelous werkes and therfore they be called in estymable for mannis reason no wther may nor can comprehende thy werkes To whome god lorde almyghty be gyuen laude and praysynge wytheouten ende Amen ¶ Thus endethe the forthe boke folowinge Iesu Cryst the coÌ„tempnynge of yâ— worlde ¶ This boke Inprinted at londoÌ„ in Fletestrete at the signe of the George by Richard Pynson Prynter vnto the Kynges noble grace Richard Pynson Deo gracias
that blessed sacrament For euery ê‘sone wyth perfite deuocyon may euery day receyue that holy sacrament spuÌ„ally to his helthe without denyinge in certeine tymes dayes establyssed he ought to receyue the body of his saueour with effectuall reuerence sacramentally And that to seche to do it more to the praisynge the honoure of god almyghty than to his owne consolacoÌ„n For as often as he spuÌ„ally is comuned refressed iÌ„uysibly so often he remeÌ„breth deuoutly the mysterye of the iÌ„carnacoÌ„n of criste hys peinfull passion is kindled in the loue of hym he that otherwyse nat pÌ„payreth hym selfe but at the tyme of a greate feest or ellys by custome he is coÌ„pelled he shall often tymes be ful vnredy Blessed is he that offres hym selfe vnto almyghty god as oft as he doth masse or ellis receyueth this honorable sacrament And in doynge this mysterye nat taryiÌ„ge nor to hasty but kepe the comoÌ„ maner with suche as thou leuest amoÌ„ge Thou oughtest nat to do that the herers therof take greue or Irksomnes but kepe the comon way after thordynauÌ„ces of the holy faders And do rather coÌ„ferme the to the profyte of other than to thyne owne deuocyon or pryuate pleasure ¶ Howe the blessed body of our lorde Iesu criste is greatly necessarye for the helth of mannys soule Ca .xi. O Ryghtswete Iesu howe great consolacyon swetnes ys it to a deuoute Soule to ete withe the at thy dyner where none other mete is gyuen but thy selfe whiche art the only louer oughtest to be desyred aboue all desyres of mannys herte howeswete a thynge shulde it be in thy presence from the bottom of the herte to sende oute teris to dewe and wesshe thy pÌ„cyous fete with the pyteous Mowdeleyne But where is that deuocyon or the plenteous effusion of holy terys certenly in beholdynge the wythe thy holy aungels All my herte ought to brenne wepe with ioye for I haue veryly the pÌ„seÌ„t be though thou hyd vnder a strauÌ„ge lykenes for myne iyen myght notsuffice to beholde the in thipropre and godly clernes nor all the worlde might nat abide to beholde the clerens of thy ioy and maieste wherfore good lorde thou helpest my weykenes in that it pleaseth the to couer thyselfe vnder the fourme of yâ— holy sacrament I verily worship the whome the aungels worshyp in heuen but in me it is as yet but iÌ„ feith the auÌ„gels worship the there iÌ„ thin owne likenes without couerture I must be content with true feythe so walke tyll the day come of eternall clernes whan the shadow of fygures shall fynysshe For whan that ê‘fecte day shall come the vsage of this holy sacrament shall ceas For they that be blessed in the heueÌ„ly ioye shall haue no nede of any sacrameÌ„tall medycyne for they shall ioye withoute ende iÌ„ the presence of god seynge hym iÌ„ his glory face to face shal be traÌ„sfourmed from clernes vnto clernes with the godhed iÌ„compÌ„hensible they shall tast the sone of god made man as he was fro the begynnynge shal be euerlastyngly I than remembrynge me of the great meruels solace thou ghit be spuÌ„all it is to me greuous whanne I remembre those meruels For all thynges that I here or see in this worlde I compte as no thynge so longe as I se nat my lorde god in hys glory Lorde god thou arte my wytnes that no thynge can gyue vnto me comforte nor no creature may gyue vnto me rest but thou my lorde god whome I desyre eternally to beholde ¶ But that is a thynge to me nat possible whyle I am in this mortall lyfe wherfore it behoueth me with great pacyence to ordre my selfe and mykely to submytte me to the in all my desires ¶ Good Lorde thy sayntes that nowe ioye wyth the in the kyngdome of heuen abode the comynge of thy ioy with great feythe and pacyence as longe as they lyued I beleue the same that they beleued hope as they haue hoped and trust by the meane of thy grace to come theder as they nowe be In the meane whyle I shall in good fast feythe be comforted by examples of holy sayntes Also I haue full vertuous holy bokes for the consolacion and myrrour of my life and aboue all these thynges thy right sacred body for my singuler refuge remedye I fele that two thynges be vnto me ryght necessarye without whome this miserable lyfe shuld be vnto me inportable For as longe as I shall be holden in thys present body I coÌ„fesse me to haue nede of two thynges that ys to knowe of mete and lyght But therfore thou hast gyuen vnto me whyche am pore syke thy holy body to the refresshinge of my soule bodl Also thou hast put before my feythe the light of thy holy worde And wythoute these two thynges I myght nat well lyue spuÌ„tually For thy word my lorde and god is the light of my soule and the holy sacrameÌ„t is the brede of my lyfe These two thynges so necessary may also be called the tables sette on eyther syde in the tresorye of holy churche the one table is of the holy aulter hauynge this louely brede that is to say the precyous body of Iesu cryste the other ys the lawe of god â—onteynynge the holy doctryne and sheweth the ryght feyth and surely gydynge vnto the in warde secrysies where as the holy iuelys called SctaÌ„ scoÌ„rum I yelde vnto the thankes lorde Iesu cryste whyche arte the clernes of eternall lyght ¶ For thys table of holy doctryne whiche thou hast mynystred vnto vs by thy seruauÌ„tes prophetes aposteles and other doctours And I yeldâ— vnto the thankynges ageyne creatour redemer of mankynde which hast declared thy greate charyte vnto all the worlde hasâ—e prepared thys royalsouê‘ in the whiche thou hast nat purposed to be eten the fyguratyue lambe but thy most holy body and precious blode reioisynge all thy creatures by that hoolest and swetly fulfyllynge theym with that helthfull chaleys wherin behyd all the delytes and ioyes of paradyse and the holy anuÌ„gels be fedde with vs with swetnesse moche plentuous O howe greate and honorable ys the offyce of prestes to whome is gyuen power to consecrate by dyuyne wordes to blesse with theyr lyppes to holde with their handes receyue with theyr mouthes to mynyster vnto other the lorde god of all maieste O howe elene ought to be the haÌ„des how pure the mouthe howe holy the body and howe vndefylede the herte or a prest vnto whome so often entreth the auctour of all puryte Certeinly from the mouthe of a prest ought no worde to procede but that that were honest aud profytable that so often receyueth the sacrament of the holy dody of iesu crist hys iyen ought to be symple shamefast that so customably beholdeth the holy body The handes pure to lifte vp vnto heuen whiche handeleth the creature of heuen erthe For specyally a prest it ys