departe and thynke that lyke wyse thou must nedes departe Whan thou rysest in the mornynge doute whether thou shalte contynue in bodely helthe vnto nyghte And therfore euer dispose thy selfe to be redye that dethe neuer may fynde the vnredy ne a slepar and remembre howe many do departe sodaynlye and whan they leest haue beleued they haue gone The sonne of man both god and man our Iuge shal come that tyme whan we leest wene as he saythe hym selfe Whan thy last houre comethe than shalte thou repent full sore of thy remysse and neclygente lyfe Howe gracyous and happy is that soule that now in his lyfe laboreth to be in that state that it desireth to be founde in hys dethe To contempne the worlde ê‘fytely ys a greate desyre to profyttein vertue loâ—e of dysciplene labour in penaunce a prompte wyll to obedience redy to forsake theyr owne wyll the supportacion of euery trybulacyon for the loue of oure lorde these shall enduce vs to haue a greate confydence to departe happyly out of thys worlde It ys moche better by tyme to prouyde for thy selfe and fynde thy goodes before the than to truste to other that perauenture shall uought or lytell ê“uyde for the. And thou labour nat nowe besily for thy selfe who shal be besy for the in tyme to come Now the tyme is very precious But it is lamentable to spende that tyme vnprofitably where we myght de serue goodes of the whiche we shulde lyue and ioy eternally the tyme shall come that thou woldeste be gladde to haue one day or houre to amende thyselfe in but I knowe nat whether thou shalt obteyne yt ornaye O thou vncircuÌ„specte soule of howe greate ê‘yll fere myghtest thou delyuer thyselfe of now yf thou woldest nowe fere to offende god suspecte that comynge of deth Study nowe to lyue so that iÌ„ the houre of thy dethe thou mayste rather ioye than fere Lerne nowe to dye frome the worlde that thann thou maist begynne to lyue with criste Lerne now to contempne all wordly thynges that than â— u maist frely without any impediment goo to criste Chasti sâ—thy body nowe by penaunce than thou maist haue certen confidence of reward O thou vnwise maÌ„â—â—hy makist thou so great and sure prouysioÌ„ for the â—â—me to come whanne thou arte nat sure that thou â—â—alte nat lyue o one daye to the ende Howe manye haue be deceyued thinkynge to lyue longe sodenly haue decessed Howe of tymes hast thou herde of those that be departed howe some haue be slaine with swerde some drowned some fallynge fro hie place haue broken theyr necke some etynge haue be straÌ„gled some with fire some with yron some with the ues haue be distroyed so the ende of euery man in thys worlde ys dethe the lyfe of man in this worlde as a shadowe vanisshe aweye Who shall remeÌ„bre or praie for the after thy dethe thou knowest nat Therfore nowe instore thy selfe of ryches iÌ„mortall that shall continue after thy dethe Euer laboure for that thynge that may honour god helpe thy sowle attende therto studye to make the sayntes of heueÌ„ the frendes of god thy frendes they shall receyue the into euerlastynge tabernacles Thou religious soule behaue thy selfe vpon erthe as a pylgrim a straunger For it perteyneth no thynge to the to intermyt of the besines of this worlde Preserue thi herte fre directe it to our lorde for thou hast no cite here abidynge therfore directe thy dayly mournynge prayer vpwarde that after thy spirite deê‘te fro thy bodye it may be worthy to be graciously translated into that celestiall perpetuall Cyte ¶ The .xxiiii. Chaptre is of the last iugenent peynes deputed for synne IN all thy labours beholde the ende howe thou shalt stande before yâ— iuge to whome no thiÌ„ge can be hyd he that day shall nother be moued with rewardes nor praier nor any other cause that may be alegid but he shall iuge that is rightwis O thou myeserable vnwyse synner what shalt thou answere that day to that lorde knowiÌ„ge all that euer thou haste done If thou fere somtyme in this worlde the face of a mortall man whiche thou haste dyspleased howe moche more shuldeste thou feere the face of thys thy eternall Iuge why prouydest thou nat forthe daye of iugement whan there maye no man be accepted or defended by another But euery man shall answere for hys owne selfe Nowe thy welle ordered laboure is frutefull thy wepynge acceptable thy mornynge worthye to be herde thy sorowe purgethe is satisfactorye The pacyent man that more lamentethe for the malyce of synners Than for hys owne iniurye hath an holsome pourgatory And lykewyse they that praye fore theyr ennemyes and in theyr herte forgiue their offences they that tarye nat to aske forgyuenes of other for they re offences And be more redye to remytte thanne to be wrothe And they that by vyolence restrayne theyr selfe fro synne and euer be besy to make the bodye obedyent to the soule All those haue an holsomme pourgatory in thys lyfe It is moche more profitable nowe to pourge oure synne and kytte it awaye than to abyde the pourgacion therof with the fyre of Pourgatory Verely we deceyue our selfe by inordynat loue that we haue to owre selfe what shall the fyre come to deuoure but thy siÌ„ne Euer the moâ—â—e thou sparyste thy selfe nowe And so folowyste the sensuall appetite more greuouse shal be thy peyne afterwarde and more greuouse the fyre And therfore loke what thynge man more greuously offendeth in and therin shal be his more peyne ¶ The flouthfull persone shal be punysshed with brenniÌ„ge broundes The glottone that hathe consumed metys and drynkes superfluously to the detryment of theyr body and the iniurie of the pore that famysshed for hunger than shall they famysshe for hunger in so moche that yf they wolde desire a drope of water to mytage that excedynge ardore that they shall suffre than it shall nat be possyble to theym to obteyne it ¶ The lecherous people and the inordynat louers of theyr lustys shal be coÌ„pelled to drinke the stynkynge and abhomynable inflamed pyche and brymstone And the enuyous people shall wayle and howle as wode hundes And so euery sine shall haue his propre torment peyne corespondynge to hym And the obstinate prowde couetife persons shal be replenysshed with al confusion penury There shal be one houre more peynful and greuous than here a hundred yere in bitter penauÌ„ce There shall neuer be consolacion ne rest to those that be dampned or shal be dampned but here the troubled persons haue somtyme aleuiaunce of their peynes and consolacion of their frendes Be nowe besie sorye for thy synne that in yâ— day of iugement thou maiste haue suerty with holy sayntes wheche than shall stande in great constaunce ageynst those that haue vnryghtously vexed theym And loke as they be nowe iuged of other men so than
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
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
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
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„
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
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
¶ A full deuoute and gostely treatyse of the Imytacyon and folowynge the blessed lyfe of our moste mercyfull Sauyour cryste compyled in Laten by the right worshypful Doctor Mayster IohnÌ„ Gerson and translate into Englisshe The yere of owre Lorde M. d. ii By maister William Atkynson Doctor of diuinite at the speciall request coÌ„maundemeÌ„t of the full excellent Pryncesse Margarete moder to oure souerayne lorde Kynge Henry the .vii. and Countesse of Rychemount and Derby ¶ Here begynneth the boke of IohnÌ„ GersoÌ„ chauÌ„celer of Paris ê¯teyniÌ„g yâ— holy doctrine of crist how â—e shulde folowe hym ê¯teÌ„pne all wordly vanites ¶ The first Chaptre WHo so folo with me saith crist our sauiour walketh nat iÌ„ derkenes These be the wordes of iesucrist wherby we be exorted to folow his lore doctrine if we will truely be lightned auoided from all bliÌ„nes of ignorauÌ„ce of mynde Let our full affeccion be to haue our study meditacion iÌ„ yâ— doctrine lyfe of iesucrist whiche excelleth the doctrine of all seyntes And who so may haue the iey of theyr soule sequestrate in wordly thynges in this scripture of our lorde may fynde swere manna spiritual fode of the soule But there be many oft tymes heriÌ„ge the worde of god that hath litell swetnes or deuocion therin for their inwarde affeccyons desyres be rather of bodyly thynges than of gostly Therfore if we wyll haue true perfyte vnderstandynge of yâ— wordes of god we must dylygently studye to conforme our lyfe to hys preceptis what auaylethe a man to haue subtyll reasons or argumentys of the Trinite curious subtyll reasons garnissed with elygance maketh nat a man holy but obedyence and vertuous lyfe maketh a man dere to god It is more expedyent to fele the inly compunccion of here than to know the diffinycion therof If a man haue the knowledge of all scripture also the seyiges of all philosophers withoute grace and charite auayleth nat For all thynge that is in thys worlde is vanyte excepte the loue of god his seruyce or to this ende ordred The moste excellent wysdome in any creature is by comtempte of this mutable transetorye worlde to promote them selfe to the worlde ê‘durable it is vanite to labour inordinatly for coruptible cyches transetorious honours false flesshely delites or to desire any inordinate plesure temporall that shall brynge a man to perpetuall pryne Howe vaine thynge is it to desire longe lyfe lytell to fo rs of a good lyfe to gyue hede to thynges present to coÌ„tempne thynges that be to come Also to fixe our loue on that whiche shortly vanessheth away to do no diligence to come thider where be innumerable perpetuall ioyes Haue mynde howe in this worlde nother our iye is sufficyently satisfyed with seiÌ„ge ne our eris with herynge therfore studie we to wtdrawe our herte fro the loue of thynges visible fadynge to applie it to the desires of goodes iÌ„uisible perpetuall for them that folowe senssuall pleasure without restraynynge of reason theyspot their coÌ„science lese the grace of god ¶ The seconde Chaptre of the humble knowelege of mannesselfe EVery man naturally desireth to haue knowlege But what auaileth science withoute the drede of god a pore homely laborynge man drediÌ„ge god is more acceptable in his feythe than a curyous Philosopher that labore the more to knowe the moâ—â—ge of heuen than to order the mocioÌ„s of his body and soule to the plesure of god He that surely knoweth coÌ„sidereth himselfe vnderstaÌ„deth his owne wisdome hath lytell delite in the vayne laude of the worlde If man had knowlege of all thynges in the worlde without charite what shulde it auayle hym in the syght of god that iugeth man after his dedes Refrayne thyn appetite of iÌ„ordinate desire of curyous knowlege of those thynges that rather shal disease thy soule withdrawe it from the vnyte charyte of god than excyte it therto As wese many of this maner of lerned men desire to be reputed and holden wyse in multiplyinge wordes which if they delyte the herynge they refresshe fede nat the soule but litell But a good life pure coÌ„scieÌ„ce refressheth the mynde enduceth man to haue ferme coÌ„fidence in god The more knowlege that man hath worketh nat conformable the more shal be his peyne at the day of dome therfore exalte nat thy self of any craft or cunnynge but rather fere that thou displease nat god iÌ„ abusion therof RemeÌ„bre if thou knowe many thynges excedest other in cunniÌ„ge yet consider that there be many mothynges that thou arte ignoraunt of many that be more wytty excelleÌ„t cunniÌ„ge than thou If thou wylt ê“fitably knowe lerne desire to be vnknowen of smale reputacion This is the moste expedient and profitable lesson the very knowlege coÌ„tempte of thyn owne selfe It is a greate wisdome ê‘feccion to haue of thy selfe lytell confideÌ„ce and estymate well of other If thou seyst any persons openly synne or commytt any greate cryme yet thou shuldest nat iuge thyselfe better than them for thou knowest nat howe longe thou shalt ê‘seuer in goodnes or fro the same crime we be all fraile and thou shulde Iuge no man more frayle than thy selfe ¶ The .iii. Chaptre of the doctryne of truthe THat persone is happy whome truthe diligeÌ„tly informeth nat by fygures or voyces faylynge but by inwarde inspiracion Oure opinion vnderstandynge many tymes dsceyueth vs. what auayleth it vs for to labour bysely for the knowlege of those thynges whyche shall nouther helpe vs yf we knowe theym ne disauauntage vs if we therin be ignoraunt at the day of iugement It ys greate foly to dispice thynges profytable and necessary to labour for those thynges that be curious dampnable Blessed ys that persone whome god techeth for in hym be all good thynges that man may wyll or desyre A good lorde in thy gracious presencelet other doctours and all other creatures kepe silence thou only speke to my soule for the more man ys iÌ„oyned to hym in inwarde mekenes the more he receyueth of spirituall lyght of grace wherby he knowethe many secrete mysteries hyd from other people The pure simple stable mynde is nat ouer come or febled for it referreth euery labour to the honour of god iÌ„forceth it selfe to cesse fro al other thiÌ„ges that be nat in the syght of god acceptable who resisteth and letteth a man more than his owne sensuall affeccion we rede of many Emperours coÌ„querours that conquered kyndoms and empyres and yet neuer ouercame ne subdued theymselfe for that is one of the moste victorious conquestâ— where man perfytely ouercometh hymselfe Thys shulde be our daylye datayle to stryue with oure selfe and the more vyctoryes the soule hath of the bodye the more stronge it ys and more apte to encrese and to growe in grace Euery perfeccyon in thys lyfe hath some perfeccion annxid to it And
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
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
other sodaynlye ryse Howe may this lyfe be beloued that hath so many bytternes and is so full of myseryes how may it be called a lyfe that gendreth so many dethes gostely infeccions and yet it is beloued and with great gladnes delyted idyed in The worlde is ofte reproued for that it is disceytfull and vayne And yet it is nat soone forfake whyle the coÌ„cupysceÌ„ce of the flesshe reygneth some thynges iÌ„ the worlde induceth man to loue the worlde some other to despyse it the coÌ„cupisceÌ„ce of mannes flesshe the desyre of maÌ„nes eye pryde of yâ— hert But the peynes and the myseryes folowynge gendre hate and coÌ„tempte of the worlde yet for all suche myseryes the euyll delectacion of mynde that is geuen to the worldly pleasure ouercometh the heuenly desyre suche carnall delyte reputeth felycyte to bevnder such sensuall pleasure For such neyther sauer ne taste the swetnes of god ne yâ— inwarde ioy of vertue They that despyse the worlde study to lyue serue god vnder holy discyplyne they taste yâ— sauour of heueÌ„ly thyngê ê“mised to such gostly lyuers they also se verely yâ— errour dysceyte of yâ— worlde ¶ The .xxiii. chapiter how man shuld rest in god aboue all gyftes and goodes erthely O Thou my soule rest thou aboue all thynge in our lorde God for he is the eternall rest of sayntes Gyue me swete Iesu moost louable of all other grace for to reste in the aboue all other creatures a boue all helth and beawte aboue all glory honour power dygnyte aboue all ryces cuÌ„nyng subtylite or craftes aboue all gladnes ioy fame or laude aboue all swetnes coÌ„solacion hope or promyse aboue all meryte desyre or gyftes that thou mayst gyue to me body or soule aboue all ioy or iubylacyon that mannys mynde may fele and compryse And aboue all heueÌ„ly spyrytes with all other thynges vysible iÌ„uysible that is nat thy selfe for thou good lorde amoÌ„ge all thyngê art best hyest moste myghty moost suffycieÌ„t thou art moost swete fayrest moost louable moost noble gloryoê° aboue all iÌ„ whom all other godes be ê‘fytely haue be shal be And therfore what euer hit be that thou gyuest me thy selfe except it is insuffycient For my hert may nat verely rest ne holly be coÌ„tent but in the that surmouÌ„test euery creature or thiÌ„ge O my moste amyable spouse cryste iesu moost pure louer lorde of euery creature graunt me I pray the wynges of very lyberte that I may fle rest in the my feruent loue desyre O whaÌ„ shall it be gyuen to me fully to vnderstande se howe swete and good my lorde God is whan shall I fully gader me in the so that for thy loue I shall nat fele my selfe but yâ— alonly that excedest all knowlege mesure Nowe I ofte sorowe morne bere me in felycite lamentable myserye yâ— I am in with great heuynes For many euyls assayle me in this vale of mysery they sore trouble me and also ofte blynde me dystroyeth and letteth me that I maye nat haue fre accesse to the ne haue thy swete enbrasynge that the blessyd spyrytes haue ê¯tynually with all iocuÌ„dyte ioy I pray yâ— that my syghes inly desyres with my manyfolde desolacyoÌ„s may moue thy goodnes to enclyne to my desyres o iesu the lyght clertye of euerlastyng glory the solace conforte of wayfarynge soules my soule speketh to the with styll desyre and my mouth without voyce Howe loÌ„ge taryeth my lorde god to come â–ª I beseke hym to come to me his pore seruauÌ„t to my coÌ„solacyon gladnes Sende he his hande power to delyuer me from all anguysshe Come good lorde for with out the I can haue no gladde day or hour thou art my ioye without the my mynde borde is voyde I am a wretche and as a prysoner fetred withoute all ê¯fort agreued tyll tyme that I may be refresshid with thy presens so restored to lyberte shewe me therfore I beseke the thy fauour gracious pÌ„sens Let other seke for yâ— what so euer they wyll no thynge pleaseth me ne shall do but thou my lorde god yâ— art my hope eternal helth I shall nat cesse to pray call to yâ— tyll thou returne to me by thy grace speke to me inwardly saying lo I am here come to the for thou called me thy terys the desyre of thy soul thy huÌ„yliacioÌ„ ê¯tricion of hert hath made me enclyne brought me to the. And I agayne to my lorde good lorde I called the haue desyred to ioy in the all other thynges left forsakeÌ„ for the. Thou lorde dyd fyrst excyte me to seke the blessyd be thou that hast wrought such goodnes with thy seruauÌ„t after thy great mercy what shuld thy seruauÌ„t more do or say before the goodlorde but to huÌ„ble hym to thy mageste alway myndefull of his proper fraylte wyekednes None is lyke to the good lorde in all yâ— meruelous creatures iÌ„ heueÌ„ erthe all thy workes that thou hast wrought be very god thy domes ryght wyse trewe by thy ê“uydeÌ„s all thynges be gouerned Laude glory be to the that arte the wysdome of the fader celestyall My soule my mouthe with all partyes may loue the and prayse the with all other creatures wtout ende Amen ¶ The .xxiiii. chapter a remeÌ„brauÌ„ce or repetynge of the bnÌ„faytê of god GOodlorde open my herte in thy lawe and in thy pÌ„ceptes make me to walke Make me al way to vnderstande thy wyll and pleasure dylygently to ê¯syder with reuereÌ„ce thy bnÌ„faites both in generall in specyall yâ— I may dewly thanke the I knowe and confesse for trothe that I may nat gyue to the due thaÌ„kes for the leste benefyte that thou gyuest and am vnworthy thereof whaÌ„ I consyder thy excellence and noblenesse my spyryte fayleth in me for the great magnytude therof All thynges that we haue in body or soule within or without naturallye or suê‘naturally we haue of thy gyfte all they commende the of whom all goodnes cometh though some perceyue of thy larges mo graces or bnÌ„faites and some fewer yet all that we haue cometh of the the leest gyft may nat be had without the he that receyueth more bounteously of thy graces may nat toy therin as he had them of his owne merytes nor he maye nat very worthely exalte hym selfe aboue other ne vylypende his infery oure or the poure for he that ascrybeth nat to hym selfe ne to his merytes but onely to the goodnes of god is more meke and in gyuynge thankes vnto god more deuout and he that for all suche prerogatyues repreueth hym selfe moost vyle and vnworthy of other he is more apte to ê‘ceyue of the hande of almyghty God more larger gyftes he that perceyueth fewer gyftes of god ought nat therfore to be heuy ne wroth ne enuyous ayenst his rycher but he ought rather thaÌ„ke yâ—
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
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