soule after fallyng For after long chastisyng of the flesshe the soule and body is come to whytnesse clennesse of chastyte Vyrginite hath no suche labour for it groweth and contynueth with nege of yeres euer is kept hole in whytnesse vnto the self aege as a lylly dooth wtout ony laboure by kyndly growing It is not so of chastyte which I lyken to byce or whyte lynen clothe made with great besinesse Fyrst the fler therof is grene as grasse than it is dryed after that beaten so made clothe whiche clothe is oft watred sonned vnto the tyme it hath taken whytnesse So chastyte must be wonÌ„e and kept For chastyte bereth his name of chastysing ☞ First who so wyll be chaste is no vyrgin he must dry vp the erthly grenÌ„esse of lyking fleshly lustes by lothnesse hate of synÌ„e than for to kepe hm therin by chastysing or by reasonable abstynence and wakinge with other bodyly exercises And after that to water it by oft waylyng and wepyng the god wold kepe such clenÌ„es in them the he may be sonned in the light of grace euer to be kept clene froÌ„ falling Thus sister a man may be chast that is no vyrgyn For as saynt Austyn sayth vyrginite is a ê‘petuall medytacion of iÌ„corrupcion in a corruptyble flesshe a holynesse wtout experyence of coÌ„tagious filth Such virginite is euer kept as long as the hert wtstondeth that it consent not to no maner of corruption but euer to haue a lothnesse He that wyll be a vyrgin he must in the begiÌ„nyng of nege discrcion fyrst refreyne the kyndly styringes of corruption of nature so distroy that fyrst sawtes of kynde which be ryght sharpe in the begynÌ„yng and than euer after he shall find good peas with his flesshe and ryght seldom sawtes but suche that may easyly be withstand wtout ony peryll of lesyng of vyrginite for the head of the fyrst suggestyon is broken The contrary labour hath chastyte For as soone as he hath afore lyued vnclenly vnpurely begynneth for to lyue chaste anone he fyndeth batayle as it semeth many intollerable heates of styringes with vnsacyable fannynges ymagynacions of the deuyll whiche styreth the flesshe to be iÌ„portune and for to moeue a man to synÌ„e by many ê‘cussyons of vnkyndly heates O how in such batayles a wretched man staÌ„deth in grete peryll but yet yf he myghtily wtstand it he shall haue the vyctory and also great mede Is it not trowest thou a great maystry for to ouercome him of the which soÌ„tyme we were ouercome A wound ones healed if it be agayn soone after broken it can neuer be healed agayn wtout some marke And therfore though the batayle of chastite be neuer so medefull yet it is a batayle of suffraunce of strokes but vyrgynite which was neuer hurt is a batayle of gyuyng of strokes for it hath quenched the styryÌ„ges of the flesshe therfore it receyueth none It hath broken the serpeÌ„tes heed he therfore fleeth fro hyÌ„ dare not abide batayle Thre great rewardes I fynd that our lorde gyueth to virgins maydeÌ„s One is the amoÌ„g al rewardes he maketh virgins receyue a. C. folde fruit where cleÌ„nesse of wedlocke receyueth but xxx fold the cleÌ„nesse of wydowhed but sixty The second is that all virgins maydens syngeth a new song which none may sing but they The .iii. is that they folow the lambe where so euer he go All chast soules be as auÌ„gels in erth cosyns to auÌ„gels for there is none of so nygh affinite that may approche to aungels as vyrgyns maydens do Of this I fynd auctorite in holy writ where it is writeÌ„ thus Mat. xxii Qui neque nubent neque nubentÌ„ EruÌ„t sicut angeli dei They that nether wed nor be wedded in erth shall be as aungels of god ☞ Lo syster this is the souerayn singularite or pryuylege whiche is giuen to virgins maydens for to be cosyns to auÌ„gels Vyrgyns maydens receyueth a. C folde fruyt that is a. C. fold rewarde in blysse so they excede in meryte rewarde the syxty fold fruyt of wydowes the .xxx. fold fruyt of wedlocke whiche shal be benethe them as the noÌ„bres ben The second is that all vyrgyns and maydeÌ„s do syng a newe song which none may syng but they But what song is this that is so syngulerly gyuen to maydens vyrgis where shold we fynd this song that is called a newe song to theÌ„ Fyrst we must seke out this song among all the songes that we fynd in holy wryt whyther it be the song that aungels syng in heuen Alleluya Nay it must be such a song the maydens may vnderstand That song is onely auÌ„gels song desyryng our saluacion it is good but yet it is an olde song afore the incarnacyon we must haue a newe song whyther it be that song which Moyses song whan he had led the children of Israel ouer the read see whan he song thus Exodi .xv. Cantemus dnÌ„o c. ⧠Syng we now to our lorde he sayd for gloryously he is magnyfyed in as moche as he hath bothe hors and man of our enemyes drowned and throwen in the see Nay this is not a newe song but an olde song yet it is partynent vnto mannes saluacyon Many songes I rede of olde songes full good vertuous but none of these songes I fynde singuler and new longyng to virgins maydens There is one songe whiche is new and synguler for them and that is the song whiche the blyssed virgin Mari our lady made when she was with our lorde and our lorde with her by his worthy incarnacioÌ„ This new song is called Luc. i Magnificat aiÌ„a mea dnÌ„m My soule she said magnifyeth and maketh our lorde great After the great ioyeng of saint IohnÌ„ whyles he was yet in his mothers wombe after the worthy coÌ„mendable propheci of Elizabeth his mother This blissed virgin mayd in coÌ„forting not only of virgyns and maydens but also of all man kynde began mekely wysely a new songe and sang Magnificat aiÌ„a mea dnÌ„m As who myght say thus All other of olde tyme pronounce our lorde a great lorde and a worthy as all reasonable creatures sholde Other also proued shewed our lorde great worthy But I now make our lorde grete For lyke as the worker is more coÌ„mendable than the worke so is this song more coÌ„mendable than all other soÌ„ges For it is new bryngyng in our saluacyon ☞ Lo syster this song was made of a vyrgyn a mayden All maydens may be ioyfull for by a vyrgyn a mayden was fyrst begon this newe songe of our saluacion Than the song of vyrgyns shold nothyng els be but the mynde and meditacyon of our lordes incaruacion and euer newly to haue in mynde the byrth of our lorde whiche is that new song of our saluacioÌ„ None may syng this so veryly but virgyns maydens
se the preuytees of his godhede which afterward he wrote mere hyghly than euer dyde ony other To him bycause of chastyte our lorde in his passyon commended the kepyng of the moost holy chaste gloryous vyrgyn his owne gloryous mother For loue of chastite also it was that this same a postell loued specially the holy kyng saynt Edward for to whome he appered receyued his ryng in almes sent it agayn warnyng hyÌ„ before the time that he shold depart out of this lyfe receyue in heuen the great rewarde of chastyte which is full plenteous synguler as our lorde promyseth by his prophet I saye sayth Esa lvi Dabo ennuchis meis in domo mea locuÌ„ et nomen melius a filijs et filiabê° â§ I shall gyue sayth our lorde to my chaste seruauntes a place and a name in my hous of heuen better and more worthy before other of theyr sones or doughters O therfore now thou mayst se by this how worthy and excellent a vertue is chastyte and how acceptable and pleasyng it is to our lorde Iesu thy heuenly spouse Kepe it therfore and halse it to the as that thyng that may make the full louely pleasyng vnto the hye kyng â–ª and thyn endlesse spouse Iesu whither saynt Agate knew not this whan for the loue faith of chastite she went vnto deth as she wold go to a great feast whyther also saynt Margarete faynt Katheryn knew not this whiche for the loue of clene chastite chose rather to be martyred than for to lese it whither also saynt Lucy knew not this that for the loue of chastyte the holy goost made her so heuy that she myght not be drawen with many folde tyemes of oxen to the brothell or strumpet hous whyther also saynt Agnes that was so tendre of arge which was led vnto the brothell hous where an aungell of god kept her by ordinaunce of god was more clad with her heare than by ony clothes I trowe yes Loke syster and thou shalt fynde that all these holy vyrgyns rather wold be dead than to lose theyr chastyte The thyrd thynge that may styre vs to the vertue of chastyte is the inwarde callyng of our lorde the coÌ„fortable inspyracion of graces whiche our lorde sheweth to all meke chast soules for all suche desyreth vii thynges of god One is the syght the loue of hym and set ryght nought by outward beaute of any creature as for any lykyng in synÌ„e An other is that all suche desyre to haue right noughte but only wherof to lyue that to theyr only nede wtout ony superfluyte The .iii. is all suche fle eschewe vayne ydle wordes The .iiii. is they care not for to se theyr worldly frendes neyther faders nor mothers for our lorde they loue and desyre The .v. is al such coueyt to kepe mekenesse wtinforth in theyr conscyence and withoutforth in theyr habyte The .vi. is that all such be in wyl neuer to doo vnclennesse but rather for to dye The .vii. is that all such bryng forth to our lordes seruyce mo chyldren by theyr good conuersacyon good exsample by spekyng of spyritual and goostly wordes than they shold haue done yf they had ben wedded ☞ Lo syster what graces our lorde gyueth to all meke maydens Thus than chast vyrginite is peas of the flesshe scyleÌ„ce of charges pryson of lustes stoppyng of the .v. wyttes as touchyng to euyl the bedle of good name fame ioye of conscience parte of the nature of auÌ„gels fayrnesse of good lyuyng lord shyp of vertue the bed restyng place of Chryst and the foundament of al goodnesse Chaste vyrgynite is also as a lylly vndefyled ¶ In a lylly be .vi. whyte leaues by the whiche clennesse of chastyte is sygnyfied The fyrst is sobrenesse of meat drynke The second hard waring The iii. besynesse of labour The .iiii. keping of the. v wyttes The .v. casynesse of wordes The .vi. auoyding and eschuyng of ydlenesse Such chastyte as doctours say rauysshed the ê“phete Elyt in a fyry charet in to paradyse By such chastyte the same prophete reysed dead to lyfe By such chastyte Elizie the prophete had gyuen to hym of god a double spirite one of prophecy and another of myracles Such cleÌ„nesse chastyte queÌ„ched the outward fyre of the .iii. chyldren whiche were cast in to the fire as is rehersed in Danyel the prophete And no wondre though such outward fyre myght not brenÌ„e theÌ„ for as moche as the feruour of vnclennesse brenneth not them wtin All suche may in no wyse be breÌ„ned of ony mannes ordynaunce withoutforth that quenche the deuyls fyre withinforth And that hath be wel ê“ued by holy vyrgiÌ„s afore whose materyal fyre our lorde quencheth with his dewe without forth bycause they had quenched the fyre of hell withinforth Such chastyte delyuered Danyel fro deuouring of lyons bycause he dystroyed in hymself that moost cruell beest of flesshely delectacyon whiche is wylder wodder more than ony other wylde beest Thus than chast vyrgynite is the spouse of Chryst the throne of god the temple of the holy goost the hale of the endlesse king the treasure of heuen the ernest dowry of euerlastyng rewarde and the gate of paradyse And for to say shortly chaste vyrgynite maketh a man or a woman in this wretched body blyssedly to clepe and gracyously to wynÌ„e the blysse of heuen ¶ For to conclude vp this holy fruyt of chastyte foure great vertues I fynd wherby it is hyghly coÌ„mended praysed in the syght of god ⧠One is that chaste vyrgynite groweth among worldly people as the lylly dooth among thornes For lyke as a lylly among thornes groweth vpright without hurtyng so dooth worldly chaste vyrginite among worldly people thus sayth Salomon Cant .ii. Sicut lilium inter spinas sic amica mea inter filias As a lylly sayth our lorde by Salomon groweth without hurtyng among thornes so doth my deare beloued spouse chast virginite amonge all myne other doughters The seconde vertue is that chast vyrgynite beryth the precious floure aboue all other maner of chastite be it of wedlok or of wydowhed For lyke as one sterre passeth an other in shynyÌ„g in the fyrmament so doth chastite among all the clennesse of the erth The thyrd vertue is that chast vyrginyte hath the hygh seate in heuen next vnto the trinite in as moche as our blyssed lady goddes mother that holy virgyn is inhaunsed in blysse aboue all the orders of aungels Therfore glad may all chast maydens be whiche hathe so speciall a vyrgin nygh the trynite The fourth vertue is that chast vyrgynite here in erth is most next vnto Chryst bothe bodely and goostly Bodely bothe by famylyer conuersacyon and also by naturall knowlege ⧠The fyrst was well knowen by saynt IohnÌ„ the euangelist whiche by the merytes of his chastite was most famylyer with Christ aboue all the apostles and moche preuy to the secretes of his godhed The seconde was wel knowen in our blissed lady that holy vyrgyn whome our lorde chase to his mother because of her meke vyrgynyte so was borne of a chast vyrgyn to shew therby that he loueth euer the clennesse of meke and chast vyrgynyte ☞ Lo how vertuous chastyte is kepe it well for yf it be lost it may neuer be wonÌ„e agayne Though thou lese charyte thou may haue it agayn as well as euer thou hadest so of goostly ioy of pacience of sufferaunce of goodnesse of benyngnite of myldnesse of true lyuing and of contynence whiche I call here sobernesse of lyuyng but not so of chastyte For yf ye lose that it may neuer be had agayn as it was And therfore I pray the kepe it wel Which if it be meke wyll brynge in all the other vertues ⧠⧠†¶ Now syster I pray the specyally eate oft of this fruyt bothe wakynge and slepyng for it is swete in smellyng that it sauoureth among auÌ„gels in the blysse of heuen Parte with thy sysysters of this fruyt that ye all at the last may come thyder where as your holy cosyns be aungels there for to se the vyrgyn of vyrgyns our lord your louynge spouse her blyssed sone endlesly AMEN ¶ Here endeth an epystle made and sent to a relygyous woman of the .xii. fruytes of the holy goost ⧠Robert Coplande
fle In this degre of pacyence yf thou be well lerned therin thou wylt not be troubled with aduersyte but suffre and be styll ¶ The thyrd degre of pacyence is to be ioyfull in try bulacyoÌ„s and glad whan thou felest them and desyre theÌ„ whan thou lackest them Ryght as a famous a worthy knyght wold be glad whan he might proue his knighthode with another knight as he is Such gladnesse had that worthy knight of god saynt Paul whaÌ„ he said thus .ii. Co. xii Placebo mihi in infirmitatibus in contumelijs in necessitatibus in angustijs in ê‘secutionibê° pro Christo It lyketh me well he sayth it is pleasauÌ„t to me for to be in sekenesse in reproues in necessitees in anguysshes in ê‘secucyoÌ„s for Chrystes loue ⧠I rede also that our lorde taught how that the chyldren of Israell sholde do sacryfyce whan he sayd thus Deut. xxxiii Immolabunt victimas iusticie quasi iundationem maris lac sugeÌ„t They shall souke the waues of the see as they wolde souke mylke he sayth and so they shal sacryfice to me the sacryfyce of rightwysnesse What is this for to mene syster Thou shalt vnderstande that the see is ryght bytter how may thaÌ„ a man souke out mylke of such bytternesse I shal tel the. Thou soukest well mylke out of the waues of the bytter see whan thou art glad as it were by the swete mylke of goostly conforte of euery aduersyte whiche encreaseth and haboundeth in the bytter see of this wretched worlde and than thou sacryfyest the sacryfyce of ryghtwysnesse to our lorde god For as sayth saynt Gregory ⧠It is more mede for to suffre paciently aduersytes than for to do all the good werkes that may be done without that For yf thou somtyme in desyre for to please god doost put to thyn owne body some maner of affiction torment wilfully in chasty syng of it or els tormentest thy self for goddes loue by compuÌ„ction mournyng why than art thou not as well willyng gladly for to suffre outward occasyons of pacience profered by other Good syster be as glad for to suffre the one as the other For it is more mede for the to suffre of another than of thy selfe Yf thou settestly tell by thy self why art thou not well apayd to be lytell set by of other For right as very mekenesse is as ioyfull to be set lytell by of another as he is of himself so very pacience suffreth as gladly aduersyte of other as he wolde of hiself ☞ Lo syster he that is moost pacyent in wronges moost shall be set by in the kyngdome of heuen O syster now is this vertue of pacyence a necessary vertue whiche causeth a man to loue them that hurt hym not to hurt them agayn And forgyueth them which do hym wronge not dooth wrong agayne And spareth theÌ„ that noyeth hym and not noyeth agayne Therfore pacience is called by doctours the roote and the keper of all vertues For our lorde sayth Luc. xxi In pacientia vestra possidebitis animas vestras In your pacyence he sayeth ye shall kepe in true possessyoÌ„ your soules that is in rest and peas The fruyt of such pacyence hath .iiii. fayre vertues One is that a pacyent soule is stronger than that myghtyest man that lyueth in erth For a pacyent soule suffreth all euylles wronges more myghtyly than the strongest man in all the myghtyest dedes the euer he dyde though he had wonÌ„e bothe townes and castels as Salomon sayth Prouerb xvi Melior est vir paciens viro forti qui dominatur animo suo expugnatore vrbium More stronger and better in the syght of god is a pacyent soule in suffrynge of wroÌ„ges than the myghtyest man in erthe For he that ouercometh wynÌ„eth his owne wyll is more commendable than he that wynÌ„eth castelles and townes we fynde many such great conquerours of townes but fewe conquerours of theyr wylles He that ouercometh hymselfe is stronger than ony other Suche wynÌ„eth not a towne or a cyte in ouercomyng hymself but the kyngdome of heuen Math .xi. Regnum celoruÌ„ vim patitur et violenti rapiunt illud The kyngdome of heuen must be wonÌ„e with suche a vyolent strength For all vyolent ouercomers of theÌ„self bereue it It is more maystry to ouercome al a regyoÌ„ than for to ouercome thyn own wylfull soule The second vertue of this fruyt of pacieÌ„ce is that it maketh a man ryght wyse as SalomoÌ„ sayth ê“uerb xiiii Qui pacieÌ„s est multa gubernatÌ„ sapieÌ„tia He that is pacient is gouerned with moche wysdome he sayth In thre maner of wyse a wyse man is pacyent One is that suche one purchaceth hym full wysely by his pacyeÌ„ce as it were in maner without great labour many great iewels of golde and syluer and of precyous stones to make hym therwith an endlesse crowne in the blysse of heuen The contrary dooth he that is vnpacyent as saynt Bernarde sayth ⧠For he with his cruelte depryueth his crowne from all suche precyous it wels Another is that he is wyse in kepynge For though somwhat he leseth by fraylte yet he waxeth wyse afterwarde that he wyll kepe the remeynant well and wysely so that he wil not lese all The contrary dooth he that is iÌ„pacyent yf he lose his lande he wyll for angre soo stryue therfore that he wyll lese also the kyngdome of god ☞ Lo for a lytell erthly thyng he casteth away from hym for angre all his goostly goodes The thyrd is that he amendeth such thynges as he wynÌ„eth as is whan he torneth to good al the euyll that he suffreth as saynt Paule sayth Ro. viii Diligentibus deum omnia cooperautur in bonum To them that loue god all thynges tourne to good Soo it fareth not with them that be impacyent For yf they haue wrong with theyr aÌ„gre they put more to and so make it wors ¶ The thyrd vertue of this fruyte of pacyence is that it kepeth a man froÌ„ goostly venym as our lorde sayth Math. vlt. Simorâ—ferrum â—d biberint noÌ„ eis nocebit Though a pacient soule drynke venym of dyspytful and veny mous wordes it shall do hym no harme but it is holsome to hym the maketh the vertue of pacieÌ„ce Saynt Gregory sayth in his dialogues that the vertue of pacyence is more worth than for to do bodyly myracles ¶ The fourth vertue of the fruyt of pacience is that it crowneth endlefly a soule in heuen ⧠Saynt Iherom sayth what saynt in heuen is crowned without pacyence †And holy chyrche from the begynnyng vnto this tyme wanted neuer ê‘secucion no. suffreâ—s of ê‘secucyoÌ„s And therfore all pacyent soules of ê‘secucyoÌ„s haue for to shewe for them our lordes patent lettres that the kyngdâ—me of heuen is theyrs whiche patent lettres begyn in this wyse Math .v. Beati qui ê‘secutionem paciuntur propter iusticiam qmÌ„ ipsorum est regnum celorum Blyssed be all them he sayth that suffre ê‘secucyon for
thou mayst knowe how swere this fruyt of gentyll coÌ„munycacion is medled with sad scylence Of that which fruyt Iesu fulfyll the that thou may speke wysely soberly sadly and vertuously among thy systers AMEN ¶ The .viii. fruyt of the tree of goostly lyuers is Myldnesse Ca. viii ¶ Of Myldnesse THe .viii. fruyt of the holy goost in gostly lyuers is called Myldnesse Of the whiche fruyt our lorde sayth thus Math. v. Beati mites quoniam ipÌ„i possidebunt terram ⧠Blyssed be all they that be mylde in hert for they shall haue for theyr heritage the land of lyfe that is the blyssed land of heuen This is also syster a precyous fruyt and a delycate for it groweth out of our lordes hert which must be fetched there he sayth hymselfe Math. xi Discite a me quia mitis suÌ„ et humilis corde Lerne of me he sayeth For I am both meke and mylde in hert Thus it semeth wel that it is a delicate fruyt For all such mylde hertes shold se that same lande that it groweth in And there may none felt the vertu of that fruyt but such that be mylde Yf thou wylt be very mylde kepe not in mynde but forgete what is sayd agaynst the for to make the wrothe And that thou mayst neuer do but yf thou arme the afore by quyetnesse of herte that what soeuer is sayd to the for to styre the thou wylt not be vnmylde and than it shal not greue the. For lyke as a man that sholde make batayle and fyght with another fyrst he assayeth his armure and so proueth how he coud defend hym by his target in auoyding of strokes lest he be wounded So must thou do Thynke euery houre thou wotest not how soone thou shalt be assayed by some sharp wordes which ê‘aduenture shold make the vnmylâ— in here but thou were ware afore I saye not impacyent though it be almoost lyke For impacience is called suche a thyng that wyll suffre and not loue But myldnesse is that that wyll bothe suffre loue also do good in dede for euyll as our lord fayth Luc. vi Benefacete hijs qui oderunt vos ⧠Do ye good to them that hate you he sayth To myldnesse of herte also longeth shamefastnesse As whan thou art assayled or supposest to be assayled than thynke of thy vertuous state of relygioÌ„ that thou hurt not that nor cause other to sclaundre that in the thynkyng that in thyne entre of relygyon thou offredest the to all maner of myldnesse with loue of vertu Moche vncase cometh of suche vnmyldnesse of hert It putteth away deuocyon and it troubleth the conscyence Wylt thou well kepe thyne herte in myldnesse than absteyn thy selfe from coÌ„tencion and striuiÌ„g Stryue neuer in no mater but it be agaynst vyces in thy self And if thou haue charge of other than so tempre thy stryuyng the thy hert lese not therby this myldnesse how so euer it is takeÌ„ of other This teacheth vs saynt Paul sayeng .ii. Ti. ii Seruum dei non oportet ligitare sed mansuetum esse ad omnes ⧠It besemeth not he sayth gods seruaunt for to be a stryuer but for to be mylde vnto all folke For ryght as yf thou felt within the an inordynate heate by the which thy body is dystempered mayst not serue god I trowe thou woldest after the councell of a physicien refreyne thy selfe from such thinges that shold make the more hote lest thou sholdest be more seke Moche more than thou art bound to kepe thy soule from dystemperauÌ„ce of heates wherby thou myghtest be the more vnmylde in hert There be two thyÌ„ges that make a soule mylde One is that thou speke neuer boystously Another is that thou be no threatener It is not ynough for the not for to speke boystously but also that thou be no threatener The one teacheth the to hurt no body by word And the other teacheth the to haue an easy hert of forgyuenesse without rebukiÌ„g or threatenyng The fyrst longeth to trouth of good lyuyng the other to mercy and coÌ„passyon These be the two ways of our lorde of the which speketh the prophet thus Ps xxiiii Uniuerse vie dnÌ„i et miÌ„a et veritas All the wayes of our forde for to come to blysse by be trouth and mercy ⧠These wayes be taught of our lorde to all mylde folke as Dauyd sayth Psal xxiiii Docebitmites vias suas ⧠He shall teach he sapeth all mylde hertes his wayes of true lyuiÌ„g without stoborne spekynge and threatenynge A herte that is souple and myloe may lyghtly be applyed to receyue the impressyon of our lordes swete and meke doctryne Therfore syster yf thou wilt haue a mylde hert fyrst apply the to here holy doctryne holy exhortacion holy in formacyon and iÌ„struction bothe of thy soueraynes in relygion and also of other For to all such that be glad to here our lordes holy doctryne he sayth hymself that he was sent Esa lxi Ad annunciandum mansuetis misit me ⧠I am sent he sayth in to erthe for to teache and informe mylde hertes That is by such that haue auctoryte for to teache and informe in my name what shold they teache all myld folke NothiÌ„g els but as I sayd before by the auctoryte of the prophete the ways of god what be these ways Veryly trouthe and mercy Trouthe for to aske requyre forgyuenesse mekely of them that thou hast doone wronge to Mercy for to forgyue all those that haue done the wrong and neyther of them to speake boystously or threatyngly By these wayes thou must come to that lande that our lorde hath bequeathed to all mylde in hert which is the lande of blysse All mylde folke be peasably inclosed here in this life in the possession and hauyng of our mylde lorde Iesu therfore by ryght they must nedes be had possessed of our lorde at last in endlesse blysse There shall none be veryly had of our lorde but suche as be had of hym veryly in this lyfe All vnmylde folke whiche be not had and possessed of god with in themself but ben from themself had and possessed of yre and wrathe must nedes be excluded from that worthy possession of blysse which our lorde hath ordeyned for almyld but yf they turne and amend them ☞ Syster yf thou wylt come to this vertue of myldenesse thou must be ful of pyte which maketh a hert swete by the whiche swetenesse a hert is made louyng vnto all creatures for god In the which swetenesse as a Bee such a hert goth about in his thought and gadereth of euery maner of creature some maner of hony Of some it gadreth swete hony of obedyence whan it seeth how mekely some do obey Of some it gadreth pacyence / of some deuocion / of some discrete abstynence / and of some chastyte clennesse It beholdeth not theyr defautes but theyr good dedes And that that it loueth that it prayseth and than it seketh swetenesse of deuocyon of
al sobre folk be more reteÌ„tyue in wyt than other There be .iii. degrâ—es of abstineÌ„ce or sobrenes The first degre of sobrenes is to absteyn fro to moch meat and drynke kepyng of due tymes houres in eatyng and drinking not for to breke the fastyng day ordeyned of holy chyrche nor for to lyue in delectacioÌ„ of meat and drinke in vnlawfull tyme. And not for to set his intent for to eate drink such thinges as be lykerous / rather styryÌ„g to vncleÌ„nesse thaÌ„ to cleÌ„nes A beest that only can none other thiÌ„g but for to serue the body kepeth his time in eatyng drynking / also the maner of eating according to his kynde Than moch more sholde a reasonable creature do whiche is indued with reason els it were better that he lacked reason as a beest than for to be ruled without reason for if he lacke reason as naturall fooles do he shold not synÌ„e ¶ The second degre of sobrenesse is to absteyn from certayn lawful thinges / as is froÌ„ flesshe / from wyne / from mylke / from fysshe / for to be wel contented with sharpe vitayles that is with homly bread / with thynÌ„e ale / with comyn potage / oft for to fast / and for to abstryne from suche meates drinkes the ben moost lykerous as religious folke / deuout folke / repentaunt folke do But religious must do theyr speciall abstyneÌ„ce yf they do other than the couent doth byleue or els it standeth hym to no mede The thyrd degre of sobernes is for to tame glotony and so to teche the pallate that a man may hold hym content with right scarce lyuelod suche as is only sufficient to necessite of kynd and not to the lust that is both in qualite in quantite of meat and drynke so the more symple the lyuelode is the better it shold beloued And yf somtimes we must nedes eate delicate meates thaÌ„ not for to receyue them delycatly but onely for to receyue them nedefully and sobrely wtout excesse ☞ Lo syster thus to loue abstynence sobrenesse is for to lyue contynent Therfore yf thou wylt come to the very vertu of contynency in sebre lyuyng thou must be coÌ„tent though thou lackest of suche meat drynk soÌ„tyme as thou woldest haue And be not sory though thou lackest them as some be which somtyme whan they want the meat that they desyre they be sory grudge put away shame nothyng thynking of theyr professyon consydering how that ryche folke want somtyme that they wold haue moch more than poore folke shold hold them content the ryche folke want Thou must also be glad to lacke in wyll for to want for gods sake and for the loue of sobrenesse for good exsaÌ„ple of other ⧠O syster se what vertue is in such contynent lyuing It purgeth the soule / it reyseth the wit it maketh the flesshe subiect to the spyrite / it maketh the hert lowe contryte Scarfite is the mother of holynesse By abstynence by fasting the batayles of the flesshe agaynst the soule and the batayle of the soule agaynst the flesshe do cease Which abstynence letteth the seruannt the body for to aryse agaynst the lady the soule so all such coÌ„flycts batayles by fastiÌ„ges abstyneÌ„ce do cease Scarsyte of meat abstineÌ„ce of dryÌ„k make vices to be vnknoweÌ„ for lyke as the spettel of a fastyng body sleyth an erthly serpent So moch more the fastyng of a deuout soule sleyth the serpent of vicious lyuing AbstineÌ„ce both quickeneth sleeth it sleyth the vicious leuyng and quickeneth the soule to god Abstinence with good workes is moch acceptable to god They that abstayn fast from meates and do euyl they folow the coÌ„dicion of fendes whiche neuer eate but they be neuer wtout wickednes If thou wylt be very coÌ„tinent in sobrenes and abstinent leuyng let not only thi throte fast from meat but the eye from vanite thy eares from mysheryng thy tongue froÌ„ mysspekyng thy hand from mystouchyng thy soule from proper wyll so shalt thou be a coÌ„tinent soule Of this fruyt of continence I fynd .iiii. vertues One is that it prolongeth the lyfe both bodily and goostly as Salomon sayth Eccl .xxxvii. Qui abstinens est prolongat vitam He that is abstinent lengthyth his lyfe for if the body be kept froÌ„ corrupcion of gloteny excesse the soule is fre from synÌ„e so both to lyue at the last endlessy in blysse for suche abstinence The seconde vertu is that it maketh the bodely wantonnes to be repressed for a leane body by abstineÌ„ce is coÌ„strayned for to obey to the soule leaue wantonnes As saynt Paul sayth .i. Corinth .ix. Castigo corpus meuÌ„ et in seruituteÌ„ redigo I chastyse my body he sayth and bryng it vnder in to seruitude bondage vnto the soule that by suche chastysyng by abstynence it may the better serue the soule obey therto The .iii. vertu is that it gladdeth bothe god his auÌ„gels That this is sothe I fynd by a figure of Abraham which made a grete feest in wynnynge of his chylde What meneth this wynnyng NothiÌ„g els but a departyng from the swete mylke of delycates For our lord hath great ioye of all such that forsaken all worldly and bodely delytes as a man wold be of a great feast yf we vse therfore scarsly meates drynkes we shall be kept both clene in our self also haue fruicioÌ„ felawshyp of holy sayÌ„tes in heuen The .iiii. vertu is the it kepeth a soul from the wicked enemy of lust which lust is bitterer than deth As Salomon sayth Eccl .vii. Inueni amariereÌ„ morti muliereÌ„ Lo he sayth I haue fouÌ„de a more bitterer enemy than is dethe And what is that Truly lust For lust sleeth not onely the body but also the soule ¶ Thus syster leaue lustes in meat / drynke / slepe and lerne to lyue coÌ„tynently in abstyneÌ„ce For though abstynence be but a homely fruyte Yet it is a holsom fruyt and a sauery in asmoch as it dysposeth bothe body and soule to al other vertue Of this vertuous fruyt our lorde bothe fede and fyll the. AMEN ¶ The .xii. fruyt of the tree of goostly lyuers is Chastyte Ca. xii ¶ Of Chastyte THe .xii. fruyt of the holy goost in euery goostly lyuer is called Chastyte whiche is a ryght precyous fruyt for as moche as it longeth onely for holy spouses of our heueÌ„ly kyÌ„g Chastyte is the doughter of sobrenesse For she is no rysshed of her lyke as vnclennesse by glotony Syster it is a great dyfference betwene vyrgynyte chastyte as it is betwene whytnesse of kynde and whytnesse made by craft The lylly is whyte by kynde clothe is made whyte by craft By the lylly is vnderstand vyrginite and by the white cloth is vnderstand chastyle Vyrgynyte is called puryte of soule body afore fallyng and chastyte is called purete of body
mother of all vertues and norse For afore her was no vertue and without her is no vertue merytoryous She informeth and gyueth strength to all vertues that they may be acceptable to god without charyte may no soule be safe nor please god Charyte longeth to all folke and namely to relygious which shold be more parfyte than the comyn people ☞ what profyte is it syster to professe hygh lyuyng and in habyte to shewe parfeccyon yf we endeuor vs not to lerne vertue and exercise it in dede It is a great shame to vs and rather worthy payne than mede to professe or promyt great thynges and do the leest Therfore yf we be in charite we shall thynke hard thyÌ„ges lyght and easy ⧠Now ê‘adueÌ„ture thou woldest wyte what is this worthy fruyt of charyte that I speake of To this I answere and say the charyte is an ordynate and well dysposed wyll to serue god to please god and to haue fruycion vse of god Charyte and loue is all one Charyte is suche a souerayne vertue that it ioyneth coupleth togider the louer and the loued For mekenesse maketh vs swete vnto almyghty god Pouerte ioyneth and blyssed charyte maketh vs one with god Charyte is fayrest of all vertues Charyte is a thyng by the which god loueth vs and we god eueryche of vs other Charite is a desyre of the hert euer thynkyng on that the it loueth And whan it hath that it loueth than it ioyeth nothyng may make it sory Charyte is an holy desyre betwene two with lasting of thoughtes Charite is a strength of the soule to loue god for hym self and other thinges for god and in god which charyte whan it is so set in god it dooth away all inordynate loue And so charyte putteth away deedly synÌ„e for it is the richest affeccyon of mannes soule Charyte is the fruyte of trouthe stablynge of wyttes and of connynge Se how good charyte is who wolde forsake that blissed fruyt whiche is so good If we suffre to be slayne yf we gyue all that we haue yf we knowe as moche as men may in erthe all this without charite is nothyng els but sorow and torment Charyte is a very true turnynge from all erthly thynges and a ioynynge to god without departynge kyndled with the fyre of the holy goost fer from the fylthy fyre of carnal corrupcyon subiect to no deedly vyces but areysed vp aboue all flesshely lustes euer redy gredy to contemplacyon Charyte is also the fone of all good affeccyons helth of good maners dethe of synnes lyfe of vertues without whiche may no man please god with it man deuoutly seruethgod Very charyte clenseth the soule and delyuereth it from the paynes of helle and out of the felawshyppes of deuylles and soone maketh it the seruaunt of god parte takers of the herytage of heuen ☞ Lo syster in suche loue and charyte thou must enforce the to be arayed and clothed as yron and stele is clothed in fyre whan it brenneth as fyre And as the ayre or the fyrmament is clothed in the sonÌ„e whan it shyneth as lyght ⧠O blyssed be all they that be so turned all in to fyre and shynynge heate of charyte in euery prosperyte and in all aduersyte Suche charite maketh a deuout soule for to desyre for to be losed out of this wretched lyfe and be endlesly with god All suche liue in great pacience by tedious abydyng of the deth euery daye and euery houre desyryng a departyng of the body the soule by naturall deth ye though they were hard tormentes and passyons Suche charite made saynt Andrew for to halse desyrously the deth of the crosse And saynt Steuen to pray deuoutly for them the whiche stoned him to deth by the which he se into heuen that he had longe before desyred It made also saynt LaureÌ„ce to scorne his tormentours saint Vincent to haste his tormentors fast for to put hym to his deth Saynt Agate gladly and ioyfully to go to her passion as though she had benbyd and desyred to a great feast and other glorious martyrs to ioy in theyr tribulacions and to loue theyr enemys which pursued them by the whiche they were styrred to desyre most hastyly heuenly ioye and blysse which they loued here in erth Nethelesse though charite be so feruent that it maketh a soule to desyre departyÌ„g out of this worlde yet the same charyte is soo kyndled with the loue of goo that it styryth vs to abyde here after his wyll though it be paynfull to vs in asmoche we may not here haue copyouse plente in vse of that blyssed welle of lyfe Iesu chryst yet by his blyssed grace in the meane tyme of all our desyrous abydyng here after his wyll he norysheth vs conforteth vs with in great confortes as it were by the .iii. heuenly droppes of goostly graces One is by inwardely recreacyon of the blyssed sacrament of the aultre whan we receyue the blissed body which is to all deuout folke a synguler confort for releuyng of the tedious desyre of this wretched exyle for therin they receyue veryly and holsomly hym whome they best loue oure lorde Iesu Chryst Another is by multyplyeng of goostly fruyt that is in sekyng the encrease of other for to multyply the nombre of saued soules to the worshyppe of god By suche goostly multyplyyng they suffre more easely the euyls of thys present exyle The thyrd is for the preseÌ„ce of goddes chyldren with whome they be in a maner conforted of the blysse of heuen here in erth for as moche as they se suche encrease in charyte loue of vertue though suche a soule by feruent charyte mourne for the blysse of heuen in desyre for to be losed out of this wretched exyle and be with her spouse Iesu yet som gladnes she hathe for to abyde namely for the swetnes that she fyndeth in receyuynge here of our lordes blessid body In the turnyng of synners to vertue and in the profyt and increase of lyuers and so this exyle is the more tollerable in that it is more fruytfull For albe it that suche a mournyng soule in charite come late to her spouse Iesu yet she hopith to come bryng many with her Thus by suche charite was saynt Paul coarted for to abyde in this wretched world betwene desyre of losyng for to be with god and profytable increase of his subiectes Of suche profytable encrease he coÌ„forted hym selfe betwene whyles agaynst his tedyous delay frome the kyngdome of heuen sayeng thus Philip .i. Coartor enim eduobus desideriuÌ„ habens dissolui et esse cum christo multo melius ê‘manere in carne necessarium est propter vos That is I am coarted anguysshed in my selfe of two thyuges One is I desyre to be vnlosed out of my deadly body and be with christ that were right passyng good to me An other is I wote well yt is ryght necessary to abyde in my bodely lyfe only for you
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
the good dedes of holy chyrch and at the last be ryche with heuen blisse The fourth vertue is that it maketh a man lykyng pleasauÌ„t to god For whan a soule loueth our lorde our blyssed lorde wyll loue hym agayne which passeth al other loue As our lorde sayth by Salomon Prouerb .viii. Ego diligeÌ„tes me diligo I loue theÌ„ the loue me he sayth And in another place our lorde sayth thus Io .xiiii. Qui diligit me diligetur a patre meo et manifestabo meipsum He that loueth me he sayth shall be loued of my father I shall loue hym make me all open to hym in shewyng me to hym as a louyng father Thus syster charite is pleasauÌ„t and lykyng to god I praye the kepe well this fruyt ofte eate therof bothe late and erly full and fastynge For it is as good after meate as a fore meate in the nyght as in the daye parte with thy systers but eate it neuer colde Roste it well make it ryght hote in the fyre of Chrystes loue whiche sent among his dystyples breÌ„nyng tongues of charyte that bothe they all his folowers in erthe sholde speke brennyngly of loue and charyte eche to other and so to lyue euer in loue our blyssed lorde graunt vs all for his blyssed charyte Amen ¶ The seconde fruyte of the tree of goostly lyuyng is Ioye Ca. ij THe second fruyte of the holy goost in holy lyuers is called Ioye Truely Ioye in the holy goost that is goostly ioye / not erthly ioye but for to ioye in god in hope of endlesse goodes / and in the grete benefytes of our lorde All suche ioye is for to be glad and ioyfull of the encrease of vertue of other for to thanke god for them / and for to lothe all vanytees and for to be quycke and mery goostly in dyuyne seruyce This is that fruyte of ioye which I wolde thou eate of whaÌ„ worldly wretched gladnesse is about to chaunge thy soule in to dyssolucion and banyte That is whan it wold make the to ioye in affluence of temporall goodes / of laughynge and scornyng of ydle tales and dyshouest playes And also wolde make vnsauery to the al that longeth to godward / as is to be dulle in dyuyne seruyce in besynesse of deuocyon vertue and suche other All this is no goostly ioye but worldly ioyes It is no very ioye but vayne ioye Gostly ioye is very ioye though it be no full ioye This ioye may none haue but suche that be in charyte eate therof swetely as I sayd before in the fyrst fruyte of charyte Very charite axeth very ioye Of this ioye speketh Salomon thus Eccl .xxx. Non est oblectamentum suê‘ cordis gaudiuÌ„ That is there is no ioye to the ioye of the herte In thre thynges ioye of herte that is goostly ioye passeth all carnall ioyes Fyrst is that it is contynuall An erthly man though he syt at a delycate bodyly feast yet at the laste he shall iothe it be the feast neuer soo delycate But a sure ioyfull soule set in vertue is euer as it were at a contynuall feast without lothynge The seconde is that goostly ioye is more pure than erthely or carnall ioye Aglotonous man fyndeth many bitternesses annexed to his ioye One is afflyction and torment within hymselfe of longe delay from his delycates that he desyreth Another is defaut that he findeth in theÌ„ whan that they be set afore hym / which is not made to his lykynge And yf that they be made to his lykynge than he receyueth them so lustyly ioye / the more it is had the gladder is the hauer Neuer wery nor seke of thou vse therof The thyrde is that carnall ioye is of vyle thynges not lastyng But ioye of herte is of very good thynges euerlastyng Many thynges I fynde that causeth a man to be glad in herte and also in godstly ioye One is parfyte purete and clennesse of conscyence A very gentyll soule resteth moche rather in the bedde of a clene conscyence than of an vnclene conscyence For kyndely the the pure and clene soule abhorreth and hath abhomynacyon of vnclenesse / and hath right grete ioye of clennesse As oft as the soule is syke so often it is vnclene Sykenesse of the soule is vnclennesse whan thou soule is hole that is whan it is in clennesse / than it is in reste and ioye as Salomon sayeth in his prouerbes Prouerbiorum .xvi. Dulcedo anime samtas ossiuÌ„ That is The swetenesse of the soule he sayth that is the clennesse of the soule is helthe of the boones By these bones be vnderstande gyftes of graces of the holy goost which be myghty and stronge as bones and kepeth the soule in strengthe and vygour It is not so with worldly louers whiche haue erthely ioye For theyr ioye is not lastynge in as moche as they lacke clennesse of theyr conscience The seconde is the dyschargynge of the burden of euerlastynge dethe whiche all wretched synners be charged with As the holy prophete Dauyd sayd Ps .xxxvii. ⧠Iniquitates mee supergresse sunt capud meum sicut onus graue grauate suÌ„t super me The wyckednesse he sayth of synners haue ouerpassed theyr heed for as a greuous burden they be passyng greuous aboue hym Of this all clene soules be dyscharged for asmoche as they haue clensed theyr conscyence by oft coÌ„trycion so that they fele an herty ioye in god The thyrde is Fredome of soule for they be not bounde in the boÌ„des of the fende Who that hath the holy goost hath fredome as saynt â–ª Paule sayth it Cor .iii. Ubi spiritus duÌ„i ibi libertas Where the holy goost is there is fredome out of the deuylles daunger whiche causeth in a clene soule grete gladnesse This fredome hath not wretched synners for they be so bounde in the deuyls bondes that they may not do as they sholde do after the hygher parte of reason Of this bonde speketh Salomon sayth ê“uer .v. Iniquitates sue capiunt ipium et funibê° peccatorum suorum vnusquisque coÌ„stringitur ⧠with wyckednesse a synner is taken and so with the bondes of synnes euery synner is bounde Our synnes be the bondes wherwith we be bounde lete vs breke these bondes and than may we haue fredome of spyrite and be in grete gladnesse The fourth is rest of tormentes from all euyl affections by the whiche all wretched synners be oft tymes tormented in herte / that is with richesses with delytes and with worshypp And so they be tormented with suche thinges that they perysshe and spyll withall They be also tormented somtyme with drede as it sheweth well in a coueytous man For though there be peas ynough yet he supposeth euer that he shall be deceyued by theues Somtyme also they be tormeÌ„ted with wrathe suche other passyons All these euyll affections wretched passyons cease in them that lyue well and therfore they fele right grete rest and grete ioye
away for theyr great mekenesse that they 〈◊〉 â—â—â—ynystryng to my swere louers whiâ—◠〈…〉 ioye of me The .xii. is that the hertes 〈◊〉 soules be lyffe by from erthly thynges 〈◊〉 may 〈◊〉 suche a soule to the fyrmament 〈◊〉 is 〈◊〉 clere for there in suche clerenesse 〈…〉 all suche soules buylde theyr neâ—â—◠〈◊〉 all erthly thynges by holy medytaâ—â—â— The .xiii. is that al clene soules ben oftenâ—◠〈…〉 eyther in redyng or in heryng 〈◊〉 good 〈◊〉 of wysdome or elles in swetâ—â—â—yers or in suche other goostly exercyses Suche can not syue blissedly and ioyfully with out suche holy contrâ—nplacyon for they haue â—eyther but â—rnesse nor heuynesse but ioye and â—â—adnesse Salomon sayth Ecclesia .xxiii. Niâ—â—â—â—â— dulâ—râ—â—s quam inspicere in mandatis dei There is nothyng so swete he sayth as it is to beholde in the wysdome of our lorde and in his coÌ„maundementes Therfore it was that Moyses whan he had talked with our lorde and receyued his coÌ„maundementes that he neyther dyde eate nor dryÌ„ke afterwarde for ioye of that holy presence forty dayes and .xl. nyghtes It was a great feast to hym him thought for many dayes the conforâ—e of our lordes preseÌ„ce and his speche ☞ O syster there be many ferre fro suche Ioyfull swetenesse that be lothe to here our lorde speke to them Anone they waxe dulle in soule haue no sauour of his speche whan speketh our lorde to vs Truely whan we rede suche thynges that be holsome to the soule Ex here other say to vs by preachyng or exhortacy oâ— I pray the be none of tho The .xiiii. is that all suche clene soules gouerne dyscretely theyr bodyes from excesse of mysrule in eatynge and drynkynge and stepynge They haue not suche hodyly dyseases as haue mysruled folkem excesse nor they dye not so soone as other but lyue longer to goddes worshyp out take suche that our lorde withdraweth out of this worlde by his preuy domes The .xv is the greatnesse of dyuyne loue that suche clene soules doo fele in within them selfes Loue is a very easy yoke and what some euer thynge is drawen with suche an easy yoke is made very easy and soft Saynt Bernard sayth ¶ O thou yoke of holy loue how graciously drawest thou to the suche as thou wylt drawe to the. All harde thynges greate thynges loue maketh lyght vneth of ony charge The .xvi. is that al suche gladsome â—lene soules make theyr wylles euer to accorde to the wyll of god For ryght as the wyll of god is fulfylled in them so the wyll of theÌ„ is fulfylâ—ed in other as though god bade it The .xvii. is that suche ioyfull and clene soules haue ioye vp 〈◊〉 ioye that is they haue double ioye here in erth â—â—ere is they haue ioye in Chryst all his werâ—â—s Another is they haue ioye of his body that is 〈◊〉 sayntes that be in heuen and of holy lyuers â—â—â—erthe The greatenesse of this ioye vpon ioye â—ay be fully consydered in suche that haue grâ—â—â—â—â—â—arite win them greate goostly gladnesse 〈◊〉 ryght as a mother hath greate ioye of her 〈◊〉 whan he is made a bysshop or singeth his 〈◊〉 masse or hath ony greate dygnyte which 〈◊〉 rekeneth for her owne worshyp / so all suche â—â—â—full soules thynkes that it is theyr worship â—hat sayntes be worshypped in heuen and also 〈◊〉 chrysten men encrease in vertue here in erthe which may also be vnderstande by all the lymes of a maÌ„nes bodi yf one parte of his bodi is wel 〈◊〉 case it is ioyfull and glad of the ease of euery other lymÌ„e so clene and ioyful soules in god haue ioye of eche other both of good that be in erthe and also of all holy that be in heuen The xviii is that causeth a clene soule to be in ioy is the longe vse of them that haue longe contynued in goodnesse Lo sister the longe contynuaunce of good lyuyng bryngeth in gladnesse of soule The .xix. is hope of mede for our long abydyng in good lyuyng As saynt Paul sayeth Ro. xii Spe gaudentes They that hope of endlesse rewarde suche soules wax ioyefull The .xx. is ioye of contemplacion that suche clene ioyfull soules fele somtyme with the whiche contemplacioÌ„ a soule is moche illumined and lyghtned Suche a soule seyth in his ioyfull coÌ„templacioÌ„ ryuers flowyng bothe hony and butter As sayeth Iob .xx. Vidit riunios stuâ—â—eris torrentis inellis et butirs Saynt Gregory sayeth vpon the same texte that these ryuers be callyd of the holy goost and they be reÌ„nyng ryuers for they be right plenteously gathered togyther in a contemplatyue soule whiche blyssed spiryt with all his holy gyftes fyllyth a conteÌ„platyue soule bothe wyth the swete hony of the godhed and also with the swete butter of passion that was thristed out vpon the cherne of the crosse Right as hony is gathered of flowers and of the ayre and butter of the body so contemplacion is gotten of the godheed of our lorde of swete heuely thinges of the bytter paynes of our lordes body And so by the gentyll bee of clennesse that hony of contemplacyon is brought to the hyue of the soule And by tendre compuÌ„ction the bucâ—er of Chrystes passion is brought in to the cherâ—e of the herte for to souple it and make it softe agaynst all maner anguysshes Oh well were 〈◊〉 soule at ease that might ioyfully souke of this â—hony eate of this swete butter Suche a conâ—eplatyue soule sholde then fele great rest / great â—â—â—ernesse / great delyte / great ioye / great loue â—â—uour in Iesu the lasteth euer lytel hauyng myÌ„de of ioye of this lyfe Also suche one though it â—ray lytell with the mouthe yet it is full with â—od and seeth oftymes into heuen beholdeth there the sayrnesse of aungels and of holy souâ—es O syster now is this ioyfull contemplacyoÌ„ 〈◊〉 wonderfull ioye of loue which ioye canno toÌ„â—â—â— tell And though that wonderfull beholdiÌ„g 〈◊〉 all the soule yet for habundaunce of ioye â—â—â—â—enesse whiche ascendeth in to the mouthe â—â—the body soule ioyeth in god There is none that hath this grace of contemplacyon but suche that our lorde first inspyreth to forsake this worlde alwordly vanytees the couetyse of the byle lust therof And than after that heledeth suche a soule by herself alone and speketh hym selfe to her herte and there gyueth her souke of his swetenesse of loue and than he styreth her to holy prayers medytacion and teares At last he maketh her gather her herte togyther and set it in hym And than he openeth to the eye of the soule the gates of heuen so that the eie may loke in to heuen And than the fyre of loue is veryly in her herte and brenneth therin and maketh it clere from all erthly fylthe and from all noyous thoughtes All suche so set be called contemplatyue soules be rauysshed in the loue of god For contemplacion is nothyng elles to mene but a
syght by the whiche a soule seeth in to heuen as I sayd before And yet ê‘fyte sight of heuen may not be had here in this lyfe for the cloude of the body that letteth our goostly syght But as soone as they dye suche are brought before god and seeth hym there face to face eye to eye / and soo dwell with hym without ende whome they sought desyred and loued whyles they lyued in erthe Oh. whyder saynt Augustyn felt not this ioyfull coÌ„templacion whan he sayd thus ⧠Lorde Iesu thou hast led me in to a wondrefull and an vncustomable swetenesse which yf it were fulfylled in me the I fele thaÌ„ I can not tell what I might be but it were endlesse blysse Also I fynde of saynt Bernard how he sayd whan he felte contemplacyon ⧠〈…〉 he sayeth sodeynly vnwares habounâ—â—â— in are so moche trust and goostly gladnesse 〈◊〉 the whan I selfe of thy dutyne swetnesse that â—â—â—yst neuer what it myght be but it were 〈◊〉 selfe O good Iesu contynue it mine and v◠〈…〉 in the that I may of the laste se y◠〈…〉 in blysse Suche contemplaâ—â—â—◠〈…〉 Iesu becomyth well chrystes 〈…〉 the loue of Iesu than brenneth 〈…〉 soule There may no maâ—â—â—◠〈…〉 be of vanyte where suche occupaâ—â—â—â—◠〈…〉 of loue and ioyfull charyte Thus â—epe 〈…〉 and thou shalt thou feâ—â—â—◠〈…〉 as Salomon sayth Prouerb .iii. 〈…〉 sayth 〈◊〉 contemplacyon and that 〈…〉 right swete The moost 〈…〉 good folke is for to be in the sight of god◠〈…〉 hym face to face which syght somâ—◠〈…〉 she 〈◊〉 to some clene soules he◠〈…〉 theyr verâ—â— to make them knoâ—â—◠〈…〉 to what ioye they shall come whan 〈◊〉 be paâ—â—ed hens Suche a syght sawe saynt 〈◊〉 whan he was rauysshed Of this sight 〈◊〉 saynt Bernarde and sayth ¶ who so 〈◊〉 be able so for to se Iesu it is full necessary 〈◊〉 herte be clene As it is wryten Math .v. 〈…〉 vndebunt Blyssed be all they that haue clene hertes for they shall se god contemplacyon ⧠O now is this syster a swete fruyte for it hath foure vertues Fyrst is that the vse of this swete fruyte of goostly ioye maketh a soule godly lyuying by the lyfe of grace as Salomon sayth Eccl .xxx. Iocunditas cordis hee est vita hominis et thesaurus sine defectione sactitatis Ioye of herte he sayth is the lyfe of a soule and the treasouâ— of holynesse whiche shall neuer fayle The contrary dooth vnholsome sorowe of herre which somtyme is the cause occasyon of goostly dethe Therfore who so wyll be longe of lyfe in graceâ— be ioyful goostly in herte and put away vnholâ— some sorowe of the which speaketh Salomon in another place sayth Eccl. xxx Vristicianâ— longe repelle ate multos enim occidit tristicraâ— Put away he sayth fer fro the all vnholsomâ— sorowes For suche sorowes sleeth oftentymeâ— many goostly soules and bryngeth them out of the lyfe of grace in to a goostly dethe / maketh them drye from the humour of grace as Salomon sayth ê“uerb .xvii. Spiritus tristis exsicat ossa An vnholsome sorowe in the soule dryeth the bones That is the strengthes of the soule fro the moysture of grace soo that suche a soule so dryed vp fro grace oft tymes is all to broken by impacience A tree that is dryed wyl rather breake than bowe The seconde vertue of goostly gladnesse is the maketh a soule to lyue well felowly amoÌ„ges other as Salomon sayth ê“uerb .xv. Cor gaudens exhilarat faciem A ioyfull hert gladdeth the syght of other Vneth may a body be gladsome and astable to another but yf he haue a ioyful herte in god The thyrd vertue of goostly gladnesse is that maketh a soule for to dyspyse all erthly thynges as saynt Austyn sayth who so hath an inwarde sauour of the holy goost all erthly thynges is to hym vnsauery Of this dispysynge of erthly thynges sayth Salomon Eccl. i. Vbi multa sapientia multa indignatio That is where as is moche sauour and goostly gladnesse there is moche in dygnacyon contempt of erthly thynges The fourth vertue of goostly gladnesse is that it maketh a soule to haue the vyctory of the fende as I rede in the lyfe of saynt Anthony the he taught his disciple saynt Paule the hermyte and sayd thus There is one thyng sone he sayd by the whiche thou mayst myghtily ouercome thy goostly enmy and that is goostly gladnesse whan the fende seeth moche goostly gladnesse in a soule than he is sory for he woteth wel god is there Of this I fynde also a fygure in holy wryte to proue that it is sothe whan the Phylysiees by whome be vnderstande the multytude of feÌ„des se the chyldren of Israell make great ioye amoÌ„ges themself they sayd Alas alas god is amoÌ„ that hoost .i. lâ—x iiii NoÌ„ enim fuit tanta exultacio ab heri enudius terciê° There was not so moche ioye yesterday and thre dayes agone as it is now they sayd ☞ Lo syster by this ye may knowe by wytnesse of holy wryte that the lyfe of good folke is more mery than the lyfe of euyl folke Eeate oft therfore I pray the of this swete fruyt of goostly gladnesse and parte it with thy systers whiche be heuy in herte and make them glad in god that ye may al come to heuen blysse where is ioye without ende Amen ⧠¶ The thyrd fruyte of the tree of goostly lyuyng is Peas Ca. iii. ¶ The thyrde fruyt of the holy goost THe thyrde fruyte of the holy goost in holy lyuers is called Peas ¶ This is a precious fruyte in as moche as I fynde that our lorde Iesu had oft this fruyte in his mouthe and aungels his dyscyples also That our lorde loued wel this fruyt I fynd well for he had it in his mouth whan he sayd oft to his disciples thus Ioh. xx Pax vobis that is peas be among you And this he sayd to the more thaÌ„ ones bycause 〈◊〉 he wold they shold oft receyue this fruyt And â—n another place also I fynde thus that he sayd to the. ioh xiiii PaceÌ„ relinquo vobis paceÌ„ meaÌ„ do vobis Peas he sayth I leaue with you â—equeathe you And peas at the last I shall gyue you yfye kepe well the peas that I haue bâ—quearhed you It semeth also the it is a precyous â—ruyte / for aungels had it in theyr mouthes at our lordes byrth whan they sayd song Luc. 〈◊〉 In terra pax homnibus bone voluntatis 〈◊〉 It semeth well also the it is a precyous fruyâ—â— for he wolde that his dyscyples had it oft in 〈◊〉 mouthes whan he bad them say in the enâ—â—â—â—â— of euery hous the they eÌ„tred in to Math .x 〈…〉 Peas be euer in this hous 〈…〉 precious a fruyte is this which fruyâ—◠〈◊〉 synde fygured in holy wryte longe before 〈◊〉 lordes incarnacyon of the culuer which was â—â—nt out of Noes shyp and brought home in her mouthe a
trust not to thyne owne merytes for soo shalt thou lose grace An holy desyre helpeth moche vnto a soule to good dedes where that euer a soule is besy in good werkes glad in feruour of good lyuyng in such one is very fayth of true lyuig This fruyt of true faythfull lyuyng hath .iiii. vertues ¶ Syster one is that it maketh a soule truly to be commended as Salomon sayth Prouerb .xxviii. Uit fidelis multum laudabitur ⧠A true lyuyng soule he sayth shall moche be coÌ„mended This coÌ„mendacyon is not onely of a man but also of god and of all his sayntes For it is great lykyng to sayntes for to knowe good lyuers in erthe The second is that it maketh a soule hyghly to be enhauÌ„ced and promoted to goostly dygnyte And therfore it was that our lord sayth Math. xxiiii Quis putas est fidelis seruus et prudens quem constituit do minus super familiam suam ⧠whiche trowest thou is he whome our lord shold enhaunce and promote aboue all his meyny As who sayth none but suche one that is bothe true and wyse True in good lyuyng and wyse in gouernaunce Lo though it so be that two thynges be rehersed in this auctoryte yet faythfulnesse of true lyuyng is put afore The thyrd is that it maketh a soule vertuously to be loued as wel of god as man as Salomon sayth Ecclesi xxxiii Si est tibi seruus fidelis fit tibi quasi amicus quasi fratrem sic tracta eum ⧠yf thou fynd a true seruaunt cherisshe him as thou woldest thy frende and as thy brother treate hym Lo syster by this thou mayst know that in the syght of god a true lyuer is cherysshed as a frende in the syght of man as a brother The fourth vertue is that it maketh a soule to receyue the crowne of endelesse mede as our lorde sayth to euery true lyuer thus Math. xxv Super pauca fuifti fidelis supra multate coÌ„stituam Vpon few thynges he sayth thou hast be founde true in this lyfe and therfore I shall ordayne for the a crowne of endlesse mede and rewarde so to be set aboue many thynges O now is this fruyt of good true faythfull lyuyng a fayre fruyt ⧠Good sister eate specially of this fruit for with out this fruit is there no fruit saueri It is so sauerly a fruit that it smelleth and sauoreth in to the blysse of heuen where all true faythful soules through eatyng of that fruyt whyles they lyued in this life benow her boured wout ende Amonge whome I hope to se the Amen ⧠¶ The X. Fruit of the tree of goostly lyuers is maner of good lyuyng Capitulo Decimo ¶ Of good Lyuyng THe .x. fruyt of the holy goost in euery goostly lyuer is called maner of good lyuyng which is also a ful precious fruyt This maner of good lyuynge standeth in a reasonable conuersacy on as whan thou gouernest manerly after reason all thy wordes and all thy dedes so that all thy lyuyng may sauoure swetly to all folke as saynt Paul sayth Phi. iiii Modestia vestra nota sit omÌ„ibus hominibus Solyue he sayth that your vertuous coÌ„uersacion may be knowen to all men who so foloweth the hastines and beastlynes of his owne wyll and is not gouerned by modestnes or softnes or manerly conuersacion is lykened rather to a beastly man than to a reasonable man O this maner of lyuynge our lord Iesus gaue vs example for he himself disposed all thynges in measure and in easy maner that we shold manerly and easly without hastynes be gouerned This is syster one of the vertues wherin all chosen soules be arayed as the apostell sayth Col. iii. Induite vos sicut electi dei sancti et dilecti viscera mie benignitateÌ„ humilitatem et modestiam ⧠Araye you he sayth as gods chosen and wel beloued chyldren with mercy benygnite mekenesse and manerly softnesse of good conuersacyon It is also one of those ornamentes wherin bysshops ben arayed as the same apostle sayth Tit. i. Oportet episcopum esse irreprehensibilem non ê‘cusoreÌ„ sed modestum ⧠A bysshop he sayth must be in all his lyuyng vnreprouable no smyter but modest and soft in all good conuersacion ☞ Lo syster all thy good lyuyÌ„g auayleth not but it be gouerned manerly that is in hert in mouth werke Manerly modestnesse is in two thiges / that is in refreynyng of superfluyte of thoughtes and superfluyte of desyres Beware that thyne hert be not occupyed about vnprofytable thoughtes that desyre is nothyng but suche thyng as is very nedefull Holde the content with meat and drynke and clothes rather in a scarse wyse than in a large wyse Manerly easynesse of mouthe restreyneth superfluyte of wordes whiche maketh vs for to speke easyly softly demurely without hastynesse in refreynyng of our vnreasonable Wylles Manerly softnesse of werke restreyneth the excesse of our dedes that we be not to importune and besy in all our werkes But softly and easyly we shall wynÌ„e vertue without struglyng or stryuynge with god For all suche hasty gatherers of vertue fall oft in sinÌ„e and so be made poore and nedy lose al theyr good dedes which they haue gadred afore Though it so be that a modest laborer and a manerly gaderer of vertue do not so many good dedes as do hasty gaderers yet al soft and easy gaderers kepe better that they haue wonÌ„e and haue moch more goostly rest in theyr gadering than haue such hasty befyers in good werkes as wyse Saloman sayeth Ecelesiastic xxxi Sompnus suauitatis in homine parco ⧠A slepe of swetenesse is in a scarse man By this slepe is vnderstand easynesse of vertu that is rest quyetnesse of soule is more pleÌ„teously in an easy man manerly gaderyng vertue than in a hasty gaderer Vertue that is softly or sobrely gadered proueth and that that is hastyly gadered sodeynly standeth in great peryll for to be loste Therfore syster desyre neuer to be hastyly sodeynly vertuous that thy lyfe may shyne coÌ„tynually by good exsample and abyde ê‘petually without ceasyng why is that trowest thou that some which were somtyme parfyte be now vnparfyte Truly for theyr parfection caught no rote of abydyng bycause of hasty settyng whiche oftentymes with euery wynd be ouerthrowen and cast doune Do not thou so but wynÌ„e vertue softly and sobrely and that shal euer abyde what wynde soeuer come ☞ yf thou wylt veryly wynÌ„e sure abydyng vertue Fyrst labour in all that thou mayst to haue a good and a true conscyence and than shall all thy conuersacyon smell swete in good fame to all folke Thy good conscyence is necessary for thy selfe thy good fame for other It is not ynough for the to lyue well but yf thy lyuyng be good exsample to other Therfore it is that whaÌ„ a chylde is chrystned it is anoynted with holy creme whiche is made with oyle bawme By the oyle which is shynyng is