outwarde worldly goodes for the loue of heuenly goodes so now put them out of thy mynde as moche as thou mayst / and haue mynde of the vowe of pouerte not to haue one pynne mo to thy heed than is taxed in thy holy rule Be none other in thy soule than thou apperest outwarde in thyn habyte For of al synnes ypocrisy is a peryllous synne / namely amonge relygious folke Good sister be well ware of that cursed synne ypocrisy / and kepe the from al maner curyosite and superfluyte whiche ben very deedly enmyes to the holy pouerte of relygigion ☞ whan ony maner temptacyon of worldely couetousnesse is at ony tyme presented vnto thy soule anone haue mynd of the moost blissed pouerte of our worthy sauyour Iesu chryst thy chosen spouse and of the moost holy virgin his moder in worshyp of whome thy relygion is grounded Of the pouerte of Chryst and his blyssed moder beryth wytnesse the poore cryb and few clothes which he was wrapped in at his byrth Se now what pouerte he suffred in his begynnyng / and also all the tyme of his beyng in this lyfe who was euer poorer thaÌ„ he For he sayth hymself in his holy gospell Uulpes foueas habent et volucres celi nidos filiê° autem homims non habet vbi caput suum reclinet That is Foxes he sayth haue dennes and holes to hyde them in and byrdes haue nestes but the sone of the vyrgyn is soo poore in erthe that he hath not wherin he maylye his heed Also that he loued pouerte at his endynge that is in his passyon / the blyssed crosse whiche he hyng vpon bereth wytnesse where herde euer ony man or woman that ony body in his dethe what passyon soeuer he shall suffre â–ª sholde be denied his clothes for to couer them wt. Or if he axed drynke shold it not be gyuen to hym yes rather than fayle water But our lorde Chryst Iesu in his holy passyon hong naked vpon the crosse And whan he was athyrst tasted galle with eysell for his drynk Lo syster where herdest thou euer an hyer pouerte ☞ Of this pouerte and other suche thou must haue mynde that thou mayst suffre the better pouerte of relygyon If thou hast meate and drynke clothyng and a boke to loke vpon / it is inough to the. And yf thou hast more than these and namely more than is assigned in thy rule or more than thou hast leue of thy souerayne to haue thinke that thou arte ryght ferre from our lordes blyssed pouerte / and his holy moder ¶ Good syster folowe this holy pouerte that thou mayst deserue for to haue that kyngdom whiche is ordeyned for poore in spyryte / as our blyssed lorde ê“myseth hymself where he sayth Bearti pauperes spiritu quoniam ipsorum est regnum celorum Blyssed be tho he sayth that be poore in spyryte for theyrs of ryght is the kyngdom of heueÌ„ for theyr herytage If thus thy water bowes be lopped away thou mayst growe ryght hye in deuocyon and contemplation ¶ what sholde be thy hye growyng Truely but deuocyon in prayers For as doctours sayen prayer is no thyng els but ascension or lyftyng vp of the soule to god by deuocyon which is deuyded parted in two partes / that is in to vocall prayer mentall prayer Vocall prayer is prayer made by mouthe accordyng with the soule Mentall prayer is all onely of the soule or mynde with sylde spekyng of the mouthe To vocall prayer that is euery day to serue our lorde Iesus and his blyssed moder in sayng matyns pryme tierce sext none euensong complyn thou art bouÌ„de by thy relygion but yf thou be lawfully letted And therfore to these I councell the to haue a zeale and a loue to say them distinctly and apertly with a pronouÌ„cyng of thy wordes gyuing therto the intent of thyn herte / so that thy toÌ„ge be not in the quere and thyn herte in the town In suche sayenges as moche as thou mayst eschewe distraction And that thou may so do make there dy afore after the councell of Salomon where he sayth thus Fili accedeÌ„s ad seruitutem dei sta in timore prepara animam tuam ad temptationeÌ„ That is â–ª whan thou goest to the seruice of god stande there in drede make redy thy soule for to withstand temptacion For than wycked spirites ben right besy for to let deuout soules from the good spede of prayer by immyssions of theyr subtyll temptacyons we haue neuer so many temptatyoÌ„s whan we be out of the quere as whan we be in the quere of gods seruyce ⧠Therfore I councel the for eschewyng of all euagacions cast downe thyn eyes vnto a certayn place all the tyme of dyuine seruyce be it nyght be it day ymaginyng in thy herte as though thou se lyeng afore the Christ Iesu streyned vpon the crosse And he with the crosse togyder lyft vpon hygh with woundes bledyng And in that lyfting than lift vp thyn tyes suynge after and renne from wounde to wounde and so sigh and sob pryuely Now for the nayles now for the thorns now for the spete now for the crowne now for the fete now for the handes / and so thanke him for his passyon whiche he suffred for the. ¶ And among all suche goostly medytacions loke in ones or ofter if thou mayst and entre in to his herte by the wounde of his syde wherin thou shalt fynde all maner treasour of pyte There are harbo towe for charyte and in the name of god entre a goddes behalfe Quenche thy thurste there with plente of haboundaunce of his moost blissed blode For he sayth hymselfe Quiscitit veniat ad me et bibat He that thursteth come to me and drynk Of suche deuocion in dyuine seruyce our lorde is hyghly pleased Blyssed aungelles nygh at hand to such a soule / and not onely aungels but also our lorde hymselfe speketh to suche a soule thus occupied sayth Doughter aske what thou wylte and thou shalt haue it ☞ O now is this a voyce of grete ioye and gladnesse Answere agayne and say to hym in thy thought Lorde I desyre nothyng els but that I and all tho which trusten and shal trust vpon thy grete mercy may be admytted amonges thy chosen people in thy heuenly blysse And as the holy prophete Dauyd sayth Ad let andum in leticia gentes tue For to ioye in gladnesse among thy chosen people ☞ Lo syster suche thoughtes whyle thou standest indyuyne seruyce sholde fyll thy hert with so moche gladnesse loue and swetenesse / that thou shalt be lothe to thynke on ony other thynge vnder god Also yf thou myghtest haue medytacion than of his blissed moder Mary entryng in to the quere beryng Iesu her blyssed sone in her holy armes / vysytig now one now another the syngen deuoutly and corageously in dyuine seruyce without dulnes or slepynes ouerpassing all suche that ben sluggisshe and stepy or slouthfull
without confortable vysitacyon it sholde cause the to be the more quycker deuouter For afore feruent syngers with glad hertes praysyng and louyng theyr maker Iesu her blyssed sone with deuocyon she standeth long styll and beholdeth them face to face And so gladly to the mayde to al thy maydenly systers wyll offre her blyssed sone that ye may ioyfully clyppe the chylde kysse that chylde enbrace that chylde to your clene brestes O now is this a mery medytacyon for maydens whan thou hast long had this holy chylde in thyn armes beholde now and se how deuoutly the moder receyueth her blyssed sone agayne Knele doune in thy soule sister I pray the than delyuer the blyssed chylde to his blyssed moder for she must now goo for to chere other of thy systers Be not sory though other be gladded as well as thou Se now how she gooth full maydenly for to vysite other of thy systers And this is not ones but oftentymes whyles ye be at matyns and at all other tymes and houres And whan she hath so done se now how the chylde by the prayers of his blyssed moder lyfteth vp his holy hande and blysseth you all namely suche as singen with a corage sauourly deuoutly ☞ Lo syster I trowe veryly that suche medytacyons yf they be deuoutly coÌ„ceyued in thy soule shold put away dulnes in psalmody / euagacyons and dystractions / slepynesse / slouth / suche other temptacions indyuyne seruyce Al so whan ony maner of carnall thoughtes crepe in to thyn herte in tyme of gods seruyce anone crye in thyn hert knockyng and crossyng pryuely thy brest and say thus Cor munduÌ„ crea in me deus Lorde I praye the forme in me a clene herte I doubt not syster yf it be a fleshly thought with suche grete cryeng and crossyng it wyll ryght soone auoyde Also yf thou wylt eschue laughyng in dyuine seruyce I pray the kepe well thy syght And yf it happe somtyme that thou be wery by long abydynge in gods seruyce thynke that for euery verse our lorde wyll rewarde the in heuen a thousand yere and mâ—o ¶ Myghtyly therfore and dyligently laboure in the seruyce of almighty god after thy might and saye to our lorde in thyn herte thus If I more might more I wolde That I haue lord I gyue the. Beleue veryly sister our blissed lorde Iesu crist thy chosen spouse acceptyth thys gyfte for a worthy gyfte and a greate In this wyse syster thou maist ascende vp vnto god by deuocion in vocall prayers and also in mentall prayers that is by suche holy meditacion in tyme of diuyne saruice bothe in redyng and syngyng I mene not to be an hygh synger but for to be a deuout synger and a herty synger For in our lordes care sowneth not the crye but the loue not the voyce but the hert and wyl for to labour in his seruyce for his loue Lo sister thus mayst thou be a good singer though thou be no high synger He syngeth high whome our lorde hereth ¶ Also sister whan thou arte at our lady masse there behaue the deuoutly and reuerently And thynke how somtyme whan thou were in the worlde with what reuerence and what dyligence thou seruedest an erthly lorde or an erthly lady onely for to eschue theyr dyspleasure and for to wynne theyr benyuolence So now do thy dylygeÌ„ce or indeuour with moche more reuerence and more dylygence for to serue our heuenly lorde and our heuenly lady in heryÌ„g of her holy masse and of all other masses For to such holy seruyce thou hast now fully commytted the wherfore thou shalt haue a grete rewarde what rewarde is that wenest thou Truely Iesu hymself shall be thy mede and thy rewarde ☞ O now is this a grete rewarde for so lytell a labour Aboue all thynges therfore I praye the in tyme of herynge of thy masses refreyne the from all maner vnreuerence and dissolucion For be ryght sure yf thou haue more deuocyon in heryng of that masse than the preste hath that singeth or sayth the masse thou shalt receyue more grace of that blyssed sacrament than he ¶ On saterdayes or on other solempne dayes whan thou shalt be coÌ„muned than do all thyn inwarde outwarde dylygeÌ„ce goostly and bodily to receyue that blyssed sacrament with all maner sadnesse and deuocioÌ„ But aboue all thynges make fyrst a clene conscience by confessyon Be often coÌ„fessyd and mekely in suche wyse that thy coÌ„fessour may moost clerely vnderstande the. So that by oft vsynge of bothe these sacramentes of penaunce and howselyng purete clennes and deuocion may euer encrease and be kept in the ¶ In what wyse thou mayst best moost deuoutly dispose the to that moost holy sacrament after pure confessyon I wolde thou axed it of our lorde god and than the holy goost shal teache the. But yet soÌ„what shall I say to styre the for to receyue that blyssed sacrament deuoutly and it shall be but a short lesson ¶ Fyrst thynke how lytell thou art in his syght whiche holdeth vp bothe the and all the worlde In this thought as moche as thou mayst set thy self at nought Haue in mynde also how euery day thou synnest therfore thynke thy selfe ryght vyle and wretched and all vnworthy for to receyue that blyssed sacrament And in this thought thynke that though thou haddest be about to make the redy a thousand yere afore it had ben lytel ynough as for so worthy a sacrameÌ„t Thynke also that thou art vnworthy for to loke vp into heuen and to them that lyue in heuen or heuenly Therfore coÌ„sydering thy vnworthynesse long afore or thou receyue that blyssed sacrament caste doune thyn eye in to purgatory where paynes be ordeyned for to purge synners Among all thynke on some payne there ordeyned for thy synÌ„es and for thy trespaces / where peraduenture thou art worthy to lye vnto the day of dome / were not the grete mercy of our lorde god Therfore thynke thus and say alway in thyn hert before thou go to receyue that holy sacrament O lorde yf a thousand yere suffyse not a soule to be worthyly redy to receyue this blyssed body and blode good lorde haue mercy on me that soo vnworthily vnredyly come therto which am a ryght wretched creature dayly synnyng not ameÌ„dyng O. good lorde Iesu there is no stynkyng fylthe fouler than my soule is for to receyue thy blyssed body and blode I beseche the lord make some ryuer of compunction fyrst to renue by that foule stynking pyt of my soule to wasshe away the fylth or that thou entre O lorde I dare not els put the there Now blyssed be thou good lorde I fynde grete confort in thy mercy I wote well now without ony comparyson thyn infynyte mercy is more than all my wyckednesse And therfore through the felyng of that heuenly grace which thou hast now indued my soule trustyng onely vpon thy benygne mercy I go to receyue it as a
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
that Be ioyfull and glad He sayth for your mede is great in hauen Paâ—yâ—â—eâ— is also feâ—â— we to Chrystes passyon and 〈◊〉 of kynne ☞ Se now how by pacyence thou peldest to our lorde suche thynges as our lorde suffred for the greuous anguysshes discases so to suffre withour lorde in ioyeng of trybulaâ—yon shold be the delyte of all chrysten folke O now it may be a great confusyon and shame to all them that nothyng hath suffred for hym whaÌ„ our lorde shall come at the day of dome shewe his woundes of his passyon and greate ioye to all suche that for his loue haue suffred pacyeÌ„tly many greuous iniuryes in as moch as they be lykened and coÌ„formed to Chrystes passyon PacieÌ„ce is also a great token of goostly swetenesse For to them that our lorde sendeth aduersitees wotsauf of his goodnesse for to make them here some parte of his crosse This is a great gentylnesse of hyÌ„ that he wyl make vs felawes of his passyon and parteners of his charge This is to them a great token of trust that our lord trusteth them well and loueth them so that he wyl deuyde with them his charge For lyke as a man beryng a burden which he wold were not lost hauyng many felawes goyng with him in his iourney rather wyl pray suche one for to helpe him to bere it the wyl not lese it but kepe it saul thaÌ„ and ther that wyll lese it So our blyssed lorde which is with vs al the dayes of our lyfein our wayes that we walke beyng wery for the great labour of his passion that he yet suffreth in his spouse holy chyrche that is in his mysly call body axeth whyther ony will haue coÌ„passyon on hym to helpe to bere the burden of trybulacyon that he yet suffreth in his membres of holy chyrche For the passyon Whiche he suffred whan he was in erthe he distry buted it to all his membres of chrysten people that ryght as he entred in to blysse by paynes passyons so he wolde that all his membres shold entre in to ioye by paynes and passyons Lete vs therfore haue compassyon of his paynes and helpe to bere his crosse of his passion in our selfe and than shall we be ê‘teyners of his ioye And he that hath moost compasson therof by very pacyence he shall be moost next to our lorde in ioye Thre degrees I fynde of pacience ¶ The fyrst degre is that a man besy hym to lerne to represse by batayle all maner styrynges of wrath and impactence lest it breake out by vnlawful wordes dedes but lete it be quenched as fyre in his owne smoke for but yf it be restreyned it wyll encresse and growe and brenne all that cometh nygh In .iiii. maner wyse I fynde that fyre is quenched One is by water another is by stopping the thyrde is by wastyng and the fourth is for faut of mater In the same wyse the fyre of impacyence must be quenched Fyrst by shedynge of water that is by wyse councell for to be aduysed what we say And thynk how moch profyte is in pacyence and how moche harme cometh of impacyence The second is by stopping that is by kepyng and stoppyng of thy mouthe thy handes lest thy tongue in speking do breke out in to wordes of falsnesse and thy handes in to dedes of fury and hastynesse The thyrde is by wastyng that is by tournyng maters of pre and wrathe in to other maters For as fyre is quenched by withdrawing of wood eche froÌ„ other so maters of wrath by withdrawyng of the maters wisely into other maters that may helpe to peas The fourth is by defaute of maters that is yf all pryue rownynges be put away than all occasyons of impacyence sholde cease Preuy rownyng is a subtyll suggestyon whiche is the greatest cause of debate yf there be no herers there shall no rowners be ¶ The second degre of pacyence is that a man by long vse of pacyence / in refrynynge of impacyeÌ„ce hath so lerned that he is not afrayd nor trobled for ony aduersyte but hym semeth that he is in a place of such great sykernesse rest where be seeth his aduersaryes go besyly about hym for to disease hym yet he trusteth verily that they shal do hym no harme for bycause he feleth soo greate swetenesse in pacyence Lo syster so longe is a man aferde of aduersyte as longe as he loueth teÌ„porall thynges eyther in hiself or out of hym self which he dredeth to lose or els hath sorow in the losse as is in hurting or losyng of his own body his worship his godes his freÌ„des his owne wyll Yf he loue not these thynges inordynatly nor haue no great delite in them than he hath no great sorow in the losse of them What harme may our aduersary do to vs wherfore sholde we be sory If he hate vs his own euyl is inclosed in his owne hert that it may not touch vs nor do vs no harme it is his own payn alone be we in peas wtin our self pray for him A fyre inclosed in another mafies bosome brenÌ„eth him and not vs. If he say ony worde that shold be agaynst vs it is but a wynd that passeth by the ayre it hurteth vs not For lyke as thou woldest not be sory but well apayd yf a darte were pycked or throwen to the and touched the not but rafie in to the ayre so do of such cursed wordes for it is but a barkyng and no bytyng If he bacbyte the in thy absence yet be thou not troubled he hurteth hymself not the. In that he sheweth himself an enuyous man and a detractour and maketh hymself odyble to other not for to be set by Therfore be thou styl and hold thy peas and than our lorde and other shal defende the agaynst hym and haue compassyon on the. And yf thou begyn to strugle stryue agaynst hym by answerynge or defendynge thyselfe by some maner of excusyng than all they that fyrst had coÌ„passion on the shall stand beholde you bothe as two cockes fyghtyng set ryght nought by you bothe but reproue you bothe for your enuy and impacy ence Yf thou drede suspycyon that might fall to the by suche detraction yet suffre mekely and gyue place and than shall thy pacyence put away suspyycon out of other mennes hertes that they sholde not deme none euyll of the. Yf thy hert be anguysshed and brent sore wtin thy self for raÌ„cour yet labour pryuely without shewyng of outwarde tokens and put it away with easy suffraunce considering the great ê“fyte that foloweth thereof For ryght as a maÌ„ hauyng an impostume must suffre a lytel whyle bothe brennyng and cuttyng in hope to haue sooner helthe of his sekenesse Ryght so must thou fyght and stryue within thy selfe in dystroyeÌ„g of suche brennyng rancour And so thou shalt within short whyle fynde helth rest Suffre bachyters as thou must do the bytyng of a
fyrst edyfied by the shall afterward scorne the and set lytell by the. In all thy coÌ„munycacyon also beware of ydle speche exchue at all tymes And though they be not rekened among great synnes yet the contynuall custome of them causeth great synnes For oftentymes yf we gladly open our tongue largely to speke ydle wordes or we be ware we fall into noyous wordes wherof spryngeth soÌ„time trobles dissolucioÌ„s or other greuoê¯ fretynges of the conscyence In all thy coÌ„munycacyon also beware of moche spekyÌ„g leest thou fall by such long dalyaunce into lesynges or othes Of dyshonest wordes I hope thou wylt beware wel ynough for that is very poyson to maydens In all thy coÌ„munycacion also be rather a herer than a speker Here mekely and paciently good thinges which be sayd of other Dyspute not agaynst it as some do that heryng good thinges anone lest they shold be taken or counted lewd vnconuyng begyn to dyspute therof that other shold know they can some skyl therof All those seke not theyr edyficacion in suche coÌ„munycacion but theyr ostentacyon and bostynge that they shold be knowen connyng And therfore many good coÌ„munycacyons be left among relygyous persones bycause of such proud dysputacyons In all thy coÌ„munycacion also be not in nothing contencious and full of stryuing wordes but rather soone gyue it vp For yf it be good and true that the other hath sayd thou sholdest not saye there agaynst And if it be not good nor true that is sayd thou sholdest rather amend hym pacieÌ„tly by turnyng away and by meke shewyng of the trouthe than by sharp informyng In all thy coÌ„munycacion also whan thou shalt speake speake with a meke voyce with a glad chere with quyetnesse of spyrite than what soeuer thou speakest of good it shal be more profytable more of auctorite than it shold be otherwyse Be neuer bold for to speake afore thyne eldres but shamefaste And lysten rather to here other speake than for to speake thy self For it longeth to olde folke for to teach and to yong for to here lern In all thy coÌ„munycacion also beware of moche laughynge I mene not that thou sholdest not laugh but I wold that thy laughyng be not to moch but ryght selde and soft without great noyse And in all thy coÌ„munycacyon be glad for to speake of god and of good edyficacion For all suche speche intyceth the hert to vertue and the soule to deuocyon There is no membre of the body that is so nedeful to be kept as is the toÌ„gue For in the tongue we may offend in many maners in spekyng fals thynges wytyngly true thynges trecherously sharp thynges hastyly foule thynges vnclenly good thinges bostyngly and ê“fytable thynges vnwysely ⧠Senow syster how by the speche of the tongue our lord may be offended and pleased Therfore I fynd that the holy goost appered rather in lykenesse of toÌ„gues than in ony other membre of manÌ„es body For a toÌ„gue is the moost profytable parte of man yf it be well ruled But why appered the holy goost in fyry tongues Truely for bycause he wold that our tongues were euer speakyng of god and of goostly thynges in brennyng loue So speake syster that thou mayst set all thy systers afyre in loue Haue suche a new tongue as our lordes dysciples had that thou may speke benyguely and graciously that in thy speche may be bothe hony and mylke that is that it be swete and benigne in speakyng haue also such a new tongue that it maye be feruent and breÌ„nyng in charite and medcinable by confortyng than is thy tongue made the penÌ„e of the holy goost for therby he writeth in the hertes of good people holy wordes holy dedes holy vertues but amonges all thynges be neuer so redy for to speke but that thou haue euer a loue to scilence for taciturnite scilence is the vertue of mekenesse and token of sadnesse noryssher of vertue keper of soules As Salomon sayeth Prouer. xxi Qui custodit os suuÌ„ et linguam suam custodit ab angustijs animam suaÌ„ He that kepeth his mouthe his tongue he sayth kepeth his soule from anguysshe that is delyuereth his soule from anguysh of endlesse payne He that loueth moche stylnesse his tongue must nedes be kept from euyll spekynge from all folysh and dayne speakyng Foure fayre vertues I fynde of this fruyt of benygne spekyng and of gentyll coÌ„munycacyon of thynges by the mouthe ¶ The fyrst vertue is that suche gentyll coÌ„munycacyon maketh vs to be loued and it is so expedyent that it maketh of enmyes frendes for good coÌ„munycacyon bryngeth them into frendshyp agayne that were enemyes afore as Salomon sayth Ecclesiastic vi Uerbum dulce multiplicat amicos et mitigat inimicos ⧠Agentyll a swete vertuous coÌ„munycacyon multyplyeth frendes he sayeth and swageth enemyes ¶ The second vertu is that it maketh our mouthes our lordes oratory wherin he is prayed praysed by suche vertuous coÌ„munycacion For lykewyse as the chyrch which is ordeyned to prayse god in to pray to god and to preache so a mouth is ordened to prayse god to please god and to teache vertues by good coÌ„munycacyon Thus a manÌ„es mouthe is made our lordes or a tory and therfore it shold be of great clennesse and holynesse and without all vnclennesse ⧠¶ The thyrd vertu is that it maketh our mouthes our lordes fertour or his arke wherin be put holy relykes For yf clothes or ony other thyng which touch holy relykes be hold for relykes why than the good wordes which come out of a vertuous mouth shold not be hold for relykes ⧠That good wordes be as relykes it is well proued by goostly myracles whiche be all day done by such good wordes For goostly blynd be made to se by such coÌ„fortable wordes for to know theyr coÌ„scyeÌ„ce as Dauyd sayth ps xviii PreceptuÌ„ dnÌ„iluciduÌ„ illuminaÌ„s oclos ¶ The holy wordes of our lorde shewed out by a deuout mouth which is bryght and shyning maketh goostly blynd to se Also goostly dead be areysed to lyfe as our lorde sayth Io. v. Ueuit hora et nunc est quandomortui audient voceÌ„ fili dei et q â— audierint viuent ⧠An hour shall come he sayth and that is now in these dayes whan goostly dead shall here the voyce of gods chyld that is good coÌ„munycacyon of gods chyldren And they that here such coÌ„muncacyon shall be reysed from theyr goostly dethe and lyue vertuously ¶ The fourth vertu is that it maketh our mouthes gods cup or his chalyce wheriÌ„ is put and layde his blyssed body And therfore it must nedes be holy clene For right as it were great synÌ„e to throwe in a chalyce fylth wherin shold be put the holy body of our lorde So it were ryght great synÌ„e for to defoule the mouth by foule spekyng or ydle spekyng where it sholde euer brynge forth holy wordes and wordes of blyssed coÌ„munycacyon ☞ Lo syster thus
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
¶ A deuout treatyse called the tree xii frutes of the holy goost ¶ The tree of the holy goost Folio ij ⧠Grace in this worlde ioye withouten ende ⧠⧠⧠⧠RElygyous syster for as muche as the arte now planted in the gardyn of holy relygyon yf thou wylt at the last be a tree of the heuenly paradyse thou must vertuously growe here and bryng forthe good goostly fruyte For as our lorde sayeth Omnes arbor bona fructê° bonos facit Euery good tree he sayth bringeth forth good fruyte ☞ yf a tree materyall sholde bryng forth good fruyte it must be first depely roted afterwardâ— wel watred than sprede his brauÌ„ches abrode and at last to waxe hye In the same wyse if yâ— wylt be a good tree and bryng forth vertuous fruyte first thou must be veryly and depely roted in mekenesse whiche is the keper and very true grounde foundement of all vertues For as saynt Gregory sayth ☞ He the gadreth vertues without mekenesse is lykened to such one that bereth blasyngly precyous powdre in the wynde It is euydently knowen the deper a tree is roted the hyer it waxeth In the same wise the more meke thou art for Chryste loue the hyer thou shalt encrease in grace in this lyfe at the last to be enhaunced in ioye as our blyssed lorde sayeth Quise humiliat exaltabitur He that is beray meke here shall at laste be enhaunced in ioye ☞ If thou wylt lerne veray mekenesse for to be a relygious plante beholde the mekenesse of our blyssed lorde Iesu how he lowed hymself for vs in his incarnation in his natyuyte and in all his conuersacyon bothe in lowly wasshyng of his dysciples fete And also in his bytter passyon he lowed hymself so that he was for vs obedyent vnto the dethe For the whiche lowly obedyence almyghty god the father enhaunced hym and gaue hym a name aboue al names And that is for vs that we in relygion sholde mekely obey vnto our dethe Beholde also very mekenesse in his blyssed moder our lady saynt Mary the holy vyrgyn whiche nexte vnto hym in erthe was moost mekest for she was chosen of hym specyally therfore as it is wryten Quia respexit humilitatem ancille sue 〈◊〉 Beholde also very mekenesse in all the holy apostles euangelystes martyrs coÌ„fessours and vergyns / and many other chosen soules which worthyly therby pleased our lorde And thynke that they were meke bothe in herte speche and in dede to gyue vs that ben in relygion exsample to be meke bothe in herte speche and dede In herte holde thy selfe moost vyle moost abiect and moost synner / and moost wretche of all And than thynke that yf our blyssed lorde had gyuen to the moost synner in erthe that grace that which he hath gyuen to the that the same synner wolde be more meker than thou arte more loue hym than thou doost Thus to thynke quencheth pryde of all relygious folke In this wyse thou mayst thynke euery body in erth better than thy selfe And yf thou mayst not ouercome pryde of herte in this wyse / thynke than that in this vyce of pryde thou passest all other bryngynge to thy mynde the wordes of saynt Iames the holy apostle where he sayth of our lorde thus Qeus superbis resistit humilibê° dat gratiam That is Our lorde withstandeth proude hertes and gyueth greate graces to all meke hertes Syster suche knowlege of thyne owne pryde shall be cause of wynnyng of very mekenesse ☞ But now for as moche that it is ryght harde to escape the fyrst styringes of pryde namely of thoughtes which do crepe ryght pryuely into the herte Therfore as soone as thou perceyuest such proude thoughtes anone throwe them vpon the meke stone Chryst Iesu that is RenÌ„e to the mekenesse of Christ Iesu there all to brest thy proud thoughtes also shew theÌ„ in coÌ„fession to thy coÌ„fessour For our lord by the prophete Dauyd blysseth all suche / where he sayth thus Beatus qui tenebit et allidet ê‘uuios suos ad petrain ☞ Blyssed be he sayth our lorde that shall kepe well in mynd his proude thoughtes and all to breke them at the stone that is Chryst consyderyng his mekenesse Suffre neuer good sister pryde to rest within the / workyng after the councell of Thoby which taught his sone very mekenesse in herte saynge thus Fili suê‘biam nunque in tuo sensu aut iÌ„ tuo verbo dnÌ„ari permittas ab ea enim sumpsit initiuÌ„ ois ê‘ditio ☞ Sone he sayth suffre neuer pryde haue domynacion in thy wyttes in thy felynge ne in thy worde For thereof euery myschefe hath his begynÌ„yng Beleue it well syster the begynnynge of all synne is pryde Beware therof I praye the specyally now thou arte in relygion Make no partyes / mayntene no querels I sayd also thou must haue mekenesse in mouthe In mouthe thou must be meke as in answerynge mekely and reuerently to thy souerayns and elders I sayd also thou must be meke in all thy werkes fulfillyng all maner lowe seruyce in relygyon werkes And than haue mynde of our lordes lowlynesse / how he beyng souerayn god and lorde of all dysdayned not to wasshe his disciples fere Shewe therfore meke seruyce to thy sisters deuoutly obey them hauyng in mynde the wordes of our sauyour where he sayth thus Non veni ministrarised ministrate That is I come not sayth he for to be serued as a mayster but for to mynystre as a seruauÌ„t ☞ And for as moch as mekenesse gooth neuer alone in relygion wtout the felawe of obedyence therfore obey mekely to all namely to thy souerayns and elders Thus do all thy besynesse and dyligence I pray the for the loue of our lorde his holy moder to put away all thyn owne wylles whiche somtyme thou vsed in the worlde / and obey gladly to thy souerayns bothe in indyfferent thynges and generally in all thynges whiche is not agaynst god and thy holy rule ☞ Beholde afore thyn eye a good ensample of our lorde thy spouse Iesu that was subiect and obedyent to his owne handy werke bothe to Ioseph Mary For he sayth hymselfe Non vem facere voluÌ„tatem meam That is I come not sayth he in to this erthe for to do myn owne wyll Than sholde euery relygious persone be sore abasshed and ashamed of hymself yf he do ony parte of his own wyl syth the maker came not for to do his wyll but that wyll of his fader obeyng to creatures in erth in the name of his fader Trust right well syster that if thou obey lowly to thy souerayns thou obeyest to god At the begynnyng of thy obedyence thou yeldest thyn handes in to thy souerayns handes in token that she myght lede the vertuously whyder she wyll Saynt Bernard sayth a very obedyent yeldeth to his souerayns handes bothe his wyll and his nyll in his obedyeÌ„ce makyng so that suche one excludeth hymselfe of euer eyther
for euermore and wyll doo vtterly as his souerayn wyll It is not right grete meryte for to obey alway in such thynges as pleaseth but rather in suche thynges that dyspleaseth / therin lyeth grete meryte that is whan ony harde thyng or greuous thyng is coÌ„maunded for to be done whiche an obedyencer dooth gladly with grete repugnaunce of the self wyll There is no sacry fyce that man dooth be it in watching / fastyng / and other goostly and bodyly exercyses so acceptable to our lorde as is suche obedyence Nor there is nothyng that so displeaseth our lorde and deserueth tourment as dooth self wyll and vnobedyence for it dishonoreth our lorde and withdraweth from hym that is his that is self wyl as saynt Austyn sayth ⧠None ought to haue selfe wyll but god To hym it longeth proprely ☞ As for the seconde thyng whiche longeth to a relygious tree that is planted in relygion is watrynge Syster thou must be moysted and watred yf the rote of mekenesse shold vertuously encrease that is with the holy water of coÌ„puÌ„ccion reducyng bryngyng to thy mynd mekely synÌ„es that thou hast done good dedes that thou hast left vndone tyme that thou hast lost and payne that thou hast deserued Thus after the councell of saynt Gregory consyder .iiij. thnnges which .iiij. yf they be holly consydered may gendre in the veray compunction and gracyous moysture for the watring of the very rote of mekenesse ⧠Fyrst is thynke where thou hast ben / where thou arte now / where thou shalt be / and where thou art not yet where thou hast ben thynke thou hast ben conceyued in synne / borne in synne / after / warde greuously fallen in synne where thou arte now Thynke that thou arte in this wretched vale of mournyng lyuyng but a lytell tyme coÌ„syderynge the tyme that euer shall last in ioye And than thynke that this vale is full of mysery and wretchednesse whiche is proued better by experyence than I can tell it / where thou shalte thynke that within a fewe dayes haply thou shalt be deed and than be brought before thy iuge yeldyng accompt to hym there of al thy werkes dedes and thoughtes whiche were neuer by confessyon counted here or in wyll to be confessed therof And thynke also the styryng wordes oftentymes of saynt Anselme which may styre the moche to compunction saynge thus to thy self as he sayth ☞ Thou vnfruytfull tree where be now thy fruytes of vertue O drye tre and vnprofitable worthy to be cast in to the fyre How shalt thou answere at the daye of iugement where shal be ared of all the space and tyme of thy lyfe how it hath benspent / yea vnto the leest twynkling of thyn eye Than shal be demed and condempned that is founde in the of ony ydle worke ydle worde or vnê“fytable scylence vnto the leest thought of thyn hert / but if it be amended here and satysfyed by in warde sorowe and compunction ☞ Lo syster this is a harde sentence therfore I pray you wasshe all thy defautes away whyles thou arte here by water of compuÌ„ction ⧠The thyrde is / to haue in mynde where thou art not yet Thynke syster by the mercy of our lorde thou shalt come vnto his blysse where thou arte not yet / to the whiche he made the. For the whiche with his precious blode he bought the â–ª and for the whiche I hope thou hast forsaken all the fals delytes of this wretched worlde / and hast closed vp perpetually thy self in religion O syster it were ryght mery oft to haue in mynde the swete wordes of the prophete Dauyd whiche saynt Austyn expoundeth and ben these Meiâ—us est dies vna in atrijs tuis et super milia O sayth saynt Austyn good lord better is one day in thy heueÌ„ly halle than a thousand here There is so grete plenty of fayrnesse of swetnesse of gladnesse of goostly myrth and haboundauÌ„ce of shynyng lyght endlesly That yf it were lefull noo lenger to dwell there than one houre in a day for that houre alone all the yeres of this wretched lyfe / though they were as full of all maner wretched delyces pleasures or delytes haboundaunce of temporall goodes they may lawfully be dyspysed set at nought For our lorde hymselfe is there all ioye and blysse And he it is that gloryously there shall fulfyll all the capacyte of a soule by clere knowyÌ„g of trouth by ioyful fruycion of his souerayne goodnesse / and by suâ—e beholdyng of his endlesse felycyte He also it is that shall there gloryfy the body in foure maner of goostly clothes / that is with the stoole of mine â—cayle neuer after to deye with the stoole of vnpalsibylite / neuer after to suffre passyon nor payne with the stoole of agylyte / euer to be swyfter than a thought And with the stoole of subtylyte / euer to be as subtyll as a soule wtout poÌ„derosyte ☞ Lo syster what myrth and ioye is in that place ordeyned for clene soules and bodyes vndefyled Thyder I pray the cast thy goostly eye and thynke on the fyrst stoole of imortalyte sorowynge for thy synnes in place where thou hast ben ¶ Thynke on the second stoole of vnpassy bylyte / sorowynge for thy myseryes wretchednesse that thou suffred in this preseÌ„t lyfe where thou arte nowe ¶ Thynke also on the thyrde stole of agylyte or swyftnesse and sorow lamentably for the drede of strayt ingement in place where thou shalt be And thynkyng on the fourth stole of subtylyâ—e sorowe for the long delay of eternall felycyte and ioye of heuen where thou shalt be And doubt not syster yf thou inwardly desyre these thyngê thou shalt rather haue lust to wepe than to doo ony thyng elles Beleue it well thou shalt haue more conforte in suche wepyng than euer thou haddest in laughyng so that thou mayst say to our lorde god with the prophete Dauyd thus 〈◊〉 â—eundum multitudinem dolo ♃ in corde meo consolationis tue letificauerunt animam meaÌ„ That is Lo lorde Iesu the multytude of my so â—â—wes were neuer so grete many hert but that 〈◊〉 grete heuenly confortes hath moche more gladded my soule Thynke this veryly syster that we neuerred that our lorde laughed but many tymes he wept we rede not for hiself he wept but for vs in tokening that as long as we be in this wofull vale of teares we sholde euer be sorowful for wepyngly we came into this worlde and with payne we lyue at last with payne the soule shall departe from the body ⧠If thou moyst thus syster the rotes of mekenesse with water of compunction thou shalt haue the mery blyssyng whiche our blyssed lorde graunted in his testament to all suche compuncte hertes where he sayth thus Beati qui nuÌ„c fletis quia ridebitis Blissed be ye that now wepe here for ye shall after this be full mery with me ¶ Now the thyrde thyng that I spake of is
the spredyng abrode of the braunches of a relygyous tree planted in our lordes gardin / by the whiche thou shalt vnderstande charyte For lyke as braunches in a tree spreden abrode so shold charyte in relygion So syster must thou do after the depe rotes of mekenesse after the water of very compunction thou must extende thy braunches of charite that bothe in dede and wyll thou loue all creatures in our lorde or for our lorde For he that hath charyte hath all goodnesse maketh all others goodnes his goodnes as saynt Austyn sayth Such one presumeth neuer proudely agaynst other / for he holdeth all other better than hymselfe Suche one hath none enuy to other for yf he lacke goodnesse he fyndeth it by charyte in other Suche ont kepeth neyther yre nor hate in his herte / for chary tably he forgyueth lyghtly Thus by charyte synnes benhyd as the apostle sayth Caritas operit multitudmem peccatorum That is suche charyte hydeth the multitude of synÌ„es / for it destroyeth them Syster suche charyte thou must haue in relygion to all and namely to thy systers in laboryng for them in supportyng of theyr charges / and if thou mayst not than pray for them for without suche charyte there is nothyng so acceptablene merytoryous to god whiche maketh heueÌ„ly chyldren to be knowen fro worldly chyldreÌ„ as doctours say en vpon the text where our lorde sayth to his dyseyples In hoc cognosceÌ„t omnes qd mei discipuli estis si dilectionem habueritis ad inuicem ☞ In that sayth our lorde ye shall be knowen for my dyscyples and for my chyldren yf ye haue loue and charyte eche with other For as saynt Austyn sayth he that kepeth charyte in his owne lyuyng he it is that hath fully the law within him bothe the mysteryall felyng therof and also the playne vnderstandyng But now for bycause saynt Paule sayeth Caritas non agit perperam Charyte dooth nothynge frowardly nor wyckedly he sayth but ryghtwysly and ordynatly I councell the beware as moche as thou mayst that thou offende none in erthe And yf thou offende ony persone anone lowely meke thy selfe and aske forgyuenesse Be no stryuer in wordes in ony congregacyon Nor vse thy toÌ„gue to speke wordes of foly or folyshly ne fals wordes for as saynt Austyn sayth ¶ what so euer is sayd or doone agaynst conscyence it edytyeth and buyldeth to hell warde Somtyme it is lefull to hyde trouthe / but it was neuer lefull to say fals If it happen the somtyme of lyghtnes to here of ony persone ony euyll tale be well ware among other coÌ„munycacion it passe the not / ne in no wyse thou breke not out withall To here and lytell to speke it is a good tokeÌ„ and namely of yong folke If thou hast benacustomed to here or to speke euyll afore the tyme that thou entrest in to relygion thou art nowe more bounde to kepe thy toÌ„gue What is relygion without resteynyng of the tongue The senteÌ„ce of the holy apostle Iames is this Si qs pit tat se religiosuÌ„ esse non reseruaÌ„s linguaÌ„ suaÌ„ sed seducens cor suuÌ„ huius vana est religio That is He that weneth he be a religious man or woman / refreyneth not his toÌ„gue his religion is nought worth for such one deceyueth his own hert whiche shold be occupyed with vertuous scylence If thou wylt be a true relygious woman speke scantly in thyn owne cause as SalomoÌ„ sayth Adolescens vix iÌ„ tua causa loqÌ„re That is to say Thou yong man scantly speke in thy owne cause Therfore it is that our lorde hath gyuen a man and a woman two eares and one toÌ„gue that they shold be redy to here and lothe to speke Be therfore seld rare in wordes neyther dysputer nor defender of maters If thou be blamed ryghtfully or wrongfully / be it of thy systers or of thy souerayns yf thou wylt be a veray ouercomer of the herte lerne for to suffre mekely all this is for kepyng of charite Charyte is better kept in scylence than in speche I pray the therfore kepe vertuously scileÌ„ce in cloyster / frater / dorter / and quere and in all tymes and places After complyn aboue all thyngrs loke that thou kepe specially than scilence but yf â—â—be for grete ineuytable nede and yet with leaue yf thou mayst And as soone as thy nede is done than cease Be neuer pryuely mony place with ony persone wherof myght aryse obloquye eschue this as moche as thou canst Be well ware in ony wyse that no maner deformyte in thy lyuyng neyther of carnalite nor of worldlynes blot or dymynys she charyte whiche is the very ornament or arayment of all relygyous lynyng No carnal loue sholde be among you but spyrituall or for spyritual loue Of carnall and flesshely loue it nedeth me not moche to speke of at this tyme / for it shold be to all relygious folke moche abhomynable and lothsome to here But there is one maner of loue whiche is couered vnder colour of charite and feyneth him for to haue zeale of vertue as is loue affectionate not fully spyrituall but it is myngled or myxte with carnalite All suche louers do delyte to speke oft togyder / whiche alway is not of goostly thynges And yf it be soÌ„tymes of goostly thynges a lytell in the begynnyng anone or soone after it is chaunged in to worldly thynges God graunt it be no wors / that is into carnall thynges What euyll hath come of suche affectionate loue god knoweth / which knoweth all pryue thynges and to whome nothyng is hydde This loue for as moche as it hath his fyrst begynnyng of the assent of the flesshe by affectioÌ„ it is more flesshely than goostly And it is well knowen of suche that haue had this maner of loue in experyence how moche a soule is distracte which is encombred in such carnall affection Grete sclauÌ„dre aryseth therof though thou be enclosed Thou hast nede to be well ware of sclaundre for that crepeth out of an vnclosed hous meruelously I say not this for to lete the of thy goostly coÌ„munycacion as moche as longeth to coÌ„fessyon / nor to be relygyously mery with thy systers / namely with suche the morne euery day after our lorde / syng mornyngly in theyr hertes thus Ubi cubas vbi pascis in meridie That is Lorde where is thy resting place and where doost thou fede at noone tyme. As though they myght say thus ☞ Good lorde I desyre to wite in what hertes / and in whose hertes of feruent loue and charyte hast thou thy restyng place and in what place art thou fed with swetenesse and deuocion with suche coÌ„myn oft for they may set the on fyre and brenne the all in loue All such desyre for to be departed out of this worlde and be with theyr forde Iesu with all suche I wolde thou had thy specyall coÌ„munycation with all other thou mayst speke by the way
micht lactime mee paries die ac nocte That is my soule thursteth to our lord which is the quicke gracious welle the refressheth euery mournynge sowle O. whan shal I come and appere before thy gloryous face blissed lorde Euery day my soule is fed with teares as my bodi is with breades for they be the loues of my soule vnto the tyme that I maye se the face to face ⧠Syster is not this avery good mournynge myrthe If thou wylt come come to suche mery mournynge of medytacion thou must as moch as thou maist sequester thi selfe from all maner outwarde noyses distractions and soo entre into the pryue chambre of thyn hert and there exclude all thynges vnder god and than assende vp vnto him by suche deuout medytacions ¶ In the whiche medytacions fyrst thou shalt bethynk the of thyn owne fraylte How redy thou art to euyll how dull and slowe to good After this thynke vpon the grete cruelte of thy goostly enmies How day and night they lye in awayte by many wicked suggestions fals subtyltees how they might deceyue thy soule and drawe it to synue And after this thynke vpon the grete goodnesse of god how moch grace he hath wrought for that Fyrst in makyng the of nought And than how he with his precyous blode bought the. Departynge disceueryng the from all mysbeleuyng people paynyms and heretykes Gyuyng the a chrysten name by receyuyng of the sacrameÌ„t of baptysme And also abyding mercy ably and beny gnely thy tornyng out of synne Delyuerynge the out from the fendes mouth and from the vanyte of this fals worlde by entryng into relygion And so gyuynge the many other vertues and graces without nombre ⧠The first me dytacion wyll styre the to compuÌ„ction sorow The seconde to drede And the thyrde to loue ¶ Of this me semeth saynt Hue in a boke that he made De arra amme sayth a right swete worde and it is this I am sayeth he hyghly bounde to loue my lorde Iesu of whome I haue receyued many benefytes of loue For fyrst he sayth hath gyuen me my essensiall beynge in hym not onely with all vnseÌ„sible creatures but effectuall beyng of fayrnesse aboue essensyble creatures But effectual beyng of fayrnesse he hath gyuen me also lyfe in hym not onely with beestes beestly / but for to lyue by grace heuenly He hath gyuen me a body with wyttes A soule with strengthes Erth with that which is conteyned therin for my sustenauÌ„ce Gyftes of grace with holy sacramentes of the chyrche And hymselfe with his tormeÌ„tes which he suffred in his passion ☞ After these thre maner medycacions ascende vp with an hye trust to our lorâ—e Iesu And yf thou mayst with habundaunce of teares say with meke boldnes as saynt Austyn sayth thus ⧠I shall now surely go to my lorde Iesu and crye vpon hym mekely to moue hym for to helpe me / consyderyng by his mercy full goodnesse bothe my fraylte and the grete cruelte of my goostly eÌ„myes ¶ Than after this rest a whyle by medytacyon / and be ryght sure he wyll fulfyll thy desyre graunt the thyn askyng And though thou fynd no swetenesse anone leaue not therfore / but cry vnto hyÌ„mekely importunely sayng thus in thy soule Non dimittam te donec benedixeris michi Lorde I shall not leaue the vnto the tyme thou hast gyue me thy blissynge yea though he put the to scylence Or put the from hym with his haÌ„de Or shoue the away with his fote yet leaue not but crye vpon hym mekely alway And I tell the for a trouthe yf thou contynue thus in such importunyte it shall encrease thy deuocyon ryght moche And yet therto thou shalt haue thyn askyng and be sped of thy desyre Whiche I fynde well proued by example of the holy writynge of Thoby to whome the aungell sayd thus Quando orabas cum lacrimis ego optuli orationem tuam deo ☞ whan thou dydest praye with wepynge than I offered thy prayers to god ⧠Lo syster set neuer lytell by prayers whiche holy auugels don offre to oure lorde god and namely there as it is contynued with Christ ☞ In all such medytatyue prayers I wolde thou had a specyall insyght vnto our blyssed lady moder of mercy and pray her to be a tender meane to her dere sone for the. namely at her masse other tymes also And grete her with Auees and other specyall deuocyons made of her ⧠And I praye the yf thou mayst vse often for to say that blyssed swete worde of saynt Anselme in the ende of thy medyta tyue prayer to our blyssed lady which is this ¶ Gloryous vyrgin gods moder / as thou verily louedest thy sone and verily woldest that he were loued â–ª gete me that grace of thy sone that I may veryly loue hym ⧠Truely I hope that thou sholdest fynde grete confort in such deuout wordes And yf thou may I wolde thou saydest to her among her psalters of Auees called our ladyes psalter Also I wolde thou were occupyed namely on holy dayes with redyng of deuout bokes as is Stimulis amoris or such other In the which specially I recommend to thy medytacyon the holy passyon of our lorde Iesu and namely after complyn after matins And beleue it ryght well it shal inflame thy soule ferueÌ„tly in his loue / and teche the for to dispyse this wretched worlde And also it wyll teche the for to wynne grete pacyence in al maner aduersiters And it wyll arme the agaynst thy gostly enmyes and gyue the myght strength to ouercome theÌ„ worthyly For as saynt Bernard sayth Be a man neuer so delycate yf he consyder inwardly the bytter passyon of Chryst / he must nedes absteyn hym be he neuer so wrath full he must nedes forgyue be he neuer so malycious he must be bothe ful of pyte compassioÌ„ Say therfore with the same holy Bernarde say it inwardly intentyfly thus ☞ O good Iesu how myghtyly hast thou called me enbraced me to the with thyn holy armes of thy holy passyon where thy soule passed out of thy body and water out of thy syde blode out of thy herte O mercyful Iesu thou louedest me thaÌ„ full hote / ful feruently good lorde forsake me not now Thus mayst thou growe on hygh by deuocion bothe in vocall prayers and in mentall prayers ¶ It is necessary for the also syster yf thou wylt encrease and grow deuoutly incongregacion for to eschue syngularite in all thin own outward obseruaunces myngle or tempre dyscrecyon with all thy dedes lest it be sayd of the as our lord sayd in his gospell Ecce homo q cepit edificare et non potuit consummare Lo sayth our lorde this man hath begon to buyld but he can make no ende Therfore do so discretly as thou mayst coÌ„tinue Take no specialites on the wtout leue / but kepe a comyn forme of lyuing For by dyscretion and
iugemeÌ„t of all good folke it is the surest lyfe I say not that thou sholdest kepe a comyn forme of lyuing with voluptuous lyuers or idle lyuers or of ê“ude lyuers For that is called a comyn lyfe among worldly lyuers not of the relygious lyuers But I meane that thou sholdest kepe suche a comyn lyuynge which is ordeyned approued of holy fathers assigned in thy holy rule Is it not ynough to the to do as they dyde and as the ê‘fection of thy hâ—ly rule techeth without syngularite And yf thou wylt nedes cost be synguler than I wold thou were synguler in keping better than ony other thyn obedyence / thy chastyte / thy pouerte and deuocioÌ„ and loue bothe to god and man In this wyse be synguler ¶ And yf I sholde say as saynt Bernard sayth than I wold thou keptest well thre wordes which he taught his dyscyples And they ben these ⧠I wolde he sayth in congregacion thou lyuedest ordynately felawly and mekely Ordynately to thy selfe felawly to thy systers and mekely to god ¶ O now is this a short charitable rule Thou lyuest syster in congregacion ordynately whan thou doost thy besynesse in relygion for to kepe thyn obseruaunce bothe in gods syght and in preseÌ„ce of thy systers so that thou kepe thy self from synne and thy relygyon from sclaunder Thou lyuest in congregacion felawly whan thou doost thy dylygence for to loue all creatures in our lorde and for to be loued for our lorde Shewyng thy self obsequious and seruysable to all thy systers Louyngly in supportyng of theyr bodyly charges and also goostly charges And to haue pyte and ruthe of all theyr if yrmytees Thou lyuest also in congregacion mekely to god whan thou doost all thy besynesse to put away vaynglory and vanyte in all thy dedes ☞ Lo syster in this wyse thou mayst encrease growe in relygyon as a vertuous tree And at last by gods grace be able to bere the worthy heueÌ„ly fruytes Of the which saynt Paule spâ—keth and sayeth Fructus autem spiritus est caritas gaudium pax pacientia ¶ In the which auctoryte he speketh of xii maner of fruytes Of the which I wold speke and declare but I haue no leyser Therfore I leaue of at this tyme and make an ende Besechynge our blyssed lorde the tendre and veray spouse and keper of chast soules which hath planted the in the gardyn of holy relygion gyue the grace to be roted in very mekenes to be moysted and watred by very compunction to be extended and spred abrode by very charyte And at last to be reysed vpon hye by very deuocion that somtyme after this lyfe thou may be coÌ„pted or nombred endlesly among the holy trees of his heuenly paradyse by the helpe meanes or intercessyon of our blyssed lady Amen ¶ And pray for me good syster which am yet but an vnprofytable brauÌ„che and vnfruytfull of relygion That at last I may be suche a tree as our lorde wold I were Amen Benedictus deus ¶ Here endeth the tree of the holy goost Enprynted at London in the Fletestrete at the sygne of the rose Garlande by Robert Coplande Anno dnÌ„i M. CCCCC xxxiiij ⧠⧠⧠⧠⧠Robert Coplande ¶ The. xij fruytes of the holy goost ¶ The table of this present boke ¶ The fyrst fruyt of the tree of goostly lyuyng is called Charyte Ca. i. folio ii ¶ The second fruyt of the tree of goostly lyuyng is called Ioye Ca. ii fo xi ¶ The thyrd fruyt of the tree of goostly lyuing is called Peas Ca. iii. fo xx ¶ The fourth fruyt of the tree of goostly lyuing is called Pacyence Ca. iiii fo xxv ¶ The fyfth fruyt of the tree of goostly lyuyng is called Suffraunce Ca. v. fo xxxiii ¶ The syxt fruyt of the tree of goostly lyuynge is called Goodnesse Ca. vi fo xxxix ¶ The seuenth fruyt of the tree of goostly lyuing is Benyguyte Ca. vii fo xliiii ¶ The eyght fruyt of the tree of goostly lyuing is called Myldnesse Ca. viii fo xlix ¶ The nynth fruyt of the tree of goostly lyuing is called fayth Ca ix fo liii ¶ The tenth fruyt of the tree of goostly lyuyng is called Good lyuyng Ca. x. fo lvii ¶ The enleuenth fruyt of the tree of goostly lyuyng is called Contynence Ca. xi fo lxi ¶ The twelfth fruyt of the tree of goostly lyuyÌ„g is called Chastyte Ca. xii fo lxvi ¶ Explicit tabula ¶ Here begynneth an epistle sent to a relygious woman of the .xii. fruytes of the holy goost ⧠RElygious syster it is not longe a goo that I wrote to the a pystle of relygious exhortacyon how thou sholdest growe in relygyon vertuously as a goostly tree Which tree I sayd sholde be fyrst depely roted in mekenesse than watred and moysted in coÌ„punccyon After that extended abrode by charyte And than to growe on hygh by deuout coÌ„templacion In the whiche pystel at the last ende I made mencioÌ„ of .xii. swete fruytes of the holy goost whiche all goostly trees in relygion sholde bryng forth Therfore now to fulfyll the ende of that pystel I send the writen what those .xii. fruytes ben wherby thou mayst know how thou sholdest lyue in relygion Of whom the holy apostel saint Paul speketh sayth thus Galat .v. Fructus autem spuÌ„s est caritas gaudiuÌ„ pax pacientia loÌ„g nanimitas Bonitas beniguitas maÌ„suetudo fides modestia continencia castitas ⧠That is The fruytes of the holy goost in goostly trees of relygyon is charite / ioye / peas / pacience â–ª sufferauÌ„ce / or long abydyng Goodnes / beningnite / or gentylnes of heÌ„rt / myldenes / fayth in true louyng / maner of good leuyng / coÌ„tinence / chastite ¶ The fyrst fruyt of the tree of goostly lyuyng is Charyte Ca .i. ¶ Of Charyte THe fyrst fruyt of this holy tree is called Charite Charite is a coupling of the soule with god whiche is the lyfe of the soule For lyke as a naturall dethe departeth the soule from the body so goostly dethe bysyfie departeth the soule from god The holi doctour saynt Augustyn sayth that there is a very deth which that mendrede but lytel and that is the departyng of the soule fro almyghty god God is the blyssed lyfe of soules for by charyte be loued all that ought to be loued as vertue and all that ought to be hated as vyces Good sister eat oft of this precyous fruyte of charyte for it is ryght precyous in as moche as it is the pryce for to haue the kyngdome of heuen And it is so precyous a fruyt that wtout that man is of noo pryce in the syght of god as saynt Paul sayth i. Cor xiii Si charitatem auteÌ„ non habeo nihil sum ⧠Also he sayth al the werkes that we done without it be of no value Saynt Gregory sayth As the braunches of a tree come out of the rote soo all vertues spryngeth out of Charyte She is
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
of thy tongue For yf thy toÌ„gue be chaunged whiche was wonte peraduenture to speke of erthly thynges nowe speketh of god and of heuenly thinges it is a token that thou arte in charyte The fourth token is exercyse of goostly profyte / as it is to be gyuen entyerly to goddes seruice and intermyt nothing of no erthly besynesse but it be vnder obedience And yet than euer cast vp thyn hert to heuen in all suche besynesse The fyfth is whan all harde thynges seme lyght to the / and that maketh charyte The syxte is whan thou suffrest all aÌ„guysshes and hurtes mekely For yf thou be in very charyte thou hatest nothyng but synÌ„e thou louest nothynge but god or for god thou dredest nothyng but to dysplease god The .vii. is whan thou hast ioye of all trybulacions / and praysest god in euery aÌ„guysshe that thou suffrest This sheweth wel the thou arte in charite ¶ Many there be syster that can loue god and be in charyte whan they be in rest and ease but in aduersyte they doo grudge and be sorowfull and be throwen doune so lowe that vnethes ony man may conforte theÌ„ so sclauÌ„der they god in grudging agaynst his domes That is a great wretchednes that ony aduersite sholde make him for to grudge agaynst goddes wyl But that is a blessyd charyte that no violence of sorow may put away Good syster loue well charite and these tokens of charite Syster thou art callyd to relygion for to be a louer of charite Foure maner kyÌ„des of louers of charite be there in relygion The fyrst is a begynÌ„yng louer the seconde is a growyng louer the thyrde is a parfyt louer the fourth is a moste parfyt louer The fyrst loue is newe borne the seconde loue is norysshed in growyng the thyrde loue is myghty well strengthed and the fourth is lowly abydynge his departynge out of this wretched worlde Of these foure degres of charite our lorde speketh in holy scrypture where as he makyth a symylytude of corne sowen in the grouÌ„de First he sayeth corne apperyth grene and tender as an herbe Afterward it apperith as an eare After that it appereth as full corne in the eare and than it abydyth nothynge els but haruest for to be ledde into the barne Yf thou be yet but tendre in loue charite so that ofte tymes thou fyndest thy selfe frayle to falle out therof lyghtly by the leaste blast of temptacyon or styrynge of other thou art yet but an herbe whiche nedyth moche kepyng that it be not destroyed by beastes that is by beastly lyuynge more after the body then after that soule and so with sad goostly lyuyng it wyll growe man eare of myghtier strength that thou may suffre to be wedin by sharp rebukyng reproues if it nede After suche vertuous pacience in wedyng of thy corne of charite it wyll growe parfitly into full corne rype in the eare nothyng feryng ne dredyng than of any disease of any anguysshe of any aduersite how so euer the wynde blow but only dredyng for to displease god desiryng euery houre the tyme of haruest whiche is the departyng of the hody by the thresshyng of that flayle of dethe that it may become charitable corne and clere without chaffe and brought within the garner of blysse there to be herboured wtout ende This garner desyred the charytable corne saynt Paule whan he sayd Cupio dissolui et essecum xpÌ„o Phi .i. I desyre he said to be vnlosed out of my wretch edbody and be with my loue Chryst Iesu ⧠Lo syster he that hath suche moost parfyte charyte he lotheth all wordly delytes He setteth no more store by all temporall goodes than he dooth by foule stynkyng fylth but he is glad to suffre for the lóue of Iesu al maner trybulacions and desyreth to be endlesly with Chryst Suche charyte is stronge as dethe as SalomoÌ„ sayth Cant .viii. Fortis est vt mors dilectio For ryght as dethe dooth to the body so dooth loue to the soule Deth departeth a man fro bodyly lustes and fro worldly bytternesse It maketh hym neyther fele cryenges nor wepynges nor beatynges Ryght so doth the loue to the soule It departeth the soule fro the lykyng of all erthly thinges maketh it heuenly And what euer it hereth in erthe of worldsly noyses it is so rauysshed in loue that it hereth nor felyth it not Now is suche charyte syster an holsome fruyte for to vse namely for relygious folke / for it hath .iiii. vertues One is who so eateth therof it healeth his goostly infyrmyte For he that is in charyte he is dysposed to all godlynesse Euery thyng sauoreth to suche one as it ought for to sauour erthly thing vyle goostly thing fayre / worshypes / riches / and worldly power and such other that seme worthy precious in the syght of worldly people seme in the syghte of goostly soules right foule And if relygious people whiche shold be goostly set moche by suche dignityes they haue a great goostly syckenes for they lacke charite whiche shold hyde put away all fylthynes Also suche charite putteth away hydeth our offences to god Of the whiche hydyng speketh Salomon Prouer .x. Uniuersa delicta operit caritas All trespaces and all offeÌ„ces charyte putteth away as it had neuer ben he sayth For as saynt Bernarde sayeth whan our lorde forgyueth our synnes he forgyueth them fully and mercyfully not dampuyng by vengeaunce / not shamyng vs by reproues / nor lesse louynge vs by vpbraydynge And yf our lorde neuer vpbrayde vs of our synnes that we haue doone it is as it neuer had be in his syght Lo syster how this fruyte of charyte hydeth bothe our inwarde goostly synnes our outwarde bodyly synnes as they had neuer ben The second vertue of this fruyte of charite is that it maketh man wyse as Salomon saith Eccl. i. Dilectio dei honorabilis sapieÌ„tia The loue of god he sayth is a worshipful wysdome Thou art not very wyse but yf thou cherish derely all goostly good thynges For right as he were no wyse marchaunt the wolde gyue golde for fylth put it in his chest as golde ryght so is he vnwyse that loueth better teÌ„porall goodes that be but as fylthe than goostly goodes Kepe wel this fruyte of charyte sister it shall teache the to set lytell by all worldly thinges The thyrde vertue of this fruyte of charyte is that it maketh a man ryche For charyte is so precyous that it is lykened in holy write to pure proued golde in the fyre as I fynde wryten in the apocalypse Apoc .iii. Suadeo tibi emere a me aurum ignitum et ê“batum vt locuples fias I councell the sayeth our lorde for to bye of me pure golde and wel tryed that thou mayst be made ryche that is all that euer thou doost do it for the loue of pure charyte thou shalt be ryche that is thou shalt haue parte of all
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
braunche of an olyue tree By the olyue is vnderstande Peas and by the culuer the holy goost whiche betokeneth that all goostly folke in whome the holy goost dwelleth sholde euer bere peas bothe in theyr brest in theyr mouthe and styre other to peas as saynt Martyn oyde whose mouthe was euer in spekynge eyther of Chryst / or mercy / or peas and soo made peas among other Also it semeth wel that peas is a precyous fruyte in that that our lorde bought the fruyte with his deare precyous blood / soo that he made peas therby throughout all the worlde ¶ Also it is wel proued that it is a precious fruyt for all martyrs toke theyr dethe to bryng peas among vs. Therfore sory may al they be that refuse so precious a fruyte whiche our lorde his aungels all his apostles all his dyscyples and all his martyrs sayntes set so moch therby This precyous fruyte our lorde Iesu hath left to his spouse holy chyrche that all her chyldren may take ynough therof yf they wyl ☞ But now to knowe veryly peas thou shalt vnderstande that there is two maner of peas of good folke One is peas of hertes here iÌ„ this lyfe and peas euerlastyng in another lyfe By the fyrst peas we may come to the second peas Therfore true it is the our lorde sayth Math .v. Beati pacifici qmÌ„ filij dei vocabunt Blyssed be they that be peasyble for they be called goddes chyldren All suche be called peasyble that be louers of peas / whiche alway besy them to reforme peas kepe peas fyrst in hymself / and seconds ryly in other Peas in hymself is for to make the flesshe subiect to the spyrite and for to make the styrynges of the soule subiecte to the ouer parte of reason Be therfore syster fyrst a maker of peas with in thyself makynge thy body subiecte to thy soule and than a maker of peas of other For thou canst not be a very maker of peas of other but yf thou be fyrst in peas within thy selfe This fyrst peas lyeth in repressing of all carnal lustes desires and that the lawe of the flesshe repugne not the lawe of the soule but that the body serue the soule vnder trybute that is for to serue the soule as a seruaunt serueth the body and elles there shal no peas be The body is as a seruaunt to whome it longeth for to serue the souâ—e is as a lady to whome it loÌ„geth for to haue the soueraynte whan the seruaunt taketh awaye from yâ— lady her herytage than is there a greate erthquake as Salomon sayth ê“uerb .xxx. Vnum est per quod terra mouetur quando an cilla heres fuerit domine sue ⧠There is one greate thyng he sayth whiche causeth the erthquake and that is whan the seruaunt is heyre of the lady The body whiche is the seruauÌ„t is than the ladyes neyre whan he by fleshly lyuyÌ„g â—ereth away the herytage of the soule so myspendeth it by the whiche the soule that is lady is depryued from spyrytuall and endlesse delytes And this causeth an erthquake that is the erth which is thy flesh may not suffre vertues to growe in the soule but ouertorneth all the edyfyenge and buyldyng of vertue vp and downe Alas that suche a wretched seruauÌ„t shold ouercome suche a gentyll lady of our lordes kynne yf there shold be very peas betwene them two nedes the seruaunt must come and lowe herself to her lady That is she must be compelled to obey to the soule and to all the profytes the longe to the soule for to be dylygent who so can make the flesshe to lowe he shall haue peas ynough in himself be able to make peas amonges other Though thou fele soÌ„tyme styriÌ„ges of thy flesshe to synne yf reason folowe not deme it not consent but onely a felynge whiche is called but a tourneyment betwene the soule and the body Trowest thou that therfore that thou hast lost peas Naye syster as longe as thou neuer consentest for to be ouercome There is no maner of thynge forboden the in all suche tourney meÌ„tes betwene the soule and the body but onely consent in the felynge of ony suche temptacyons Playne not and saye that thou hast loste peas bycause that thou doost fele great temptacions of thy flesshe For as long as thou coÌ„sentest not to suche temptacyons thy peas is not broken The seconde peas that I dyde make mencyon of is peas of herte and that is whan all the styringes and moueinges of the soule be made subiecte and obedyeÌ„t vnto the ouer parte of reason This peas is all inwarde and it cometh of affection of a ryght intent yf thyn affection be clene thyne intent be ryght for to profyte in vertue anone without ony delay our lorde wyll delyuer the from all vnquyetnesse of herte make thy conscyence a peasyble dwellyng place of ryght wysnesse This peas of conscyence whiche is called peas of herte is nothyng elles but a maner of ernest and a taste of that ioye peas whiche is euerlastyng in heuen And the we shall haue at the last yf we kepe very peas and rest Also they that haue rested them here from wicked workes there shall they rest from endlesse trybulacion Of these bothe peases that is of coÌ„scyence of ioye our blyssed lorde made his testament The fyrst peas whiche is called peas of hert he bequethed here to his dysciples whaÌ„ he sayd Io. xiiii Pacem relinquo vobis My peas I bequethe to you The second peas whiche is peas of endlesse blysse he bequethed to suche that kepe the fyrst peas whan he sayd Ioh. xiiii Pacem meaÌ„ do vobis My peas endlesly I gyue to you The fyrst is not now in this erthe to vertuous folke ful stable namely for troubles and vnquyetnesse which many vertuous folke fele somtyme among And no wonder for all such peas is but the relyef and almesse of heuenly peas which is gyuen to the poore in spyryte syttyng at the gates of Ierusalem abyding there some peas seÌ„t from our lordes table The almes that cometh fro a lordes table is not always able to be eaten For somtyme among in such almesse be founde bones bare from flesshe and other fragmentes which be not able for to be eaten So such peas that is graunted of our lorde to clene hertes here in erth is somtime ful barayne from rest quyetnesse as is a bone fro flesshe And yet all such maner vnquietnesse cometh from our lordes table of heuen for to proue a soule ☞ Lo syster blyssed be all such that be thus peasyble which bothe make peas betwene the soule body and also kepe peas in herte For they be made our lordes chambrelayns in as moche as they make redy for hym in theyr own hertes soules a resting place as Dauyd sayth Ps lxxv In pace factus est locus eius His place he sayeth is made in peas whan the
euer therfore the this lord of peas cometh bryngeth with hym his swete peas or gooth awaye withdraweth his peas leauing the in trouble as the semeth chauÌ„ge neuer thy hert fro hym lest he passe for euer away fro the. But peasibi byde in prayer his comyng agayn and so thou shalt kepe rest of herte wylt thou kepe well peas than conformethy wyll to goddes wyll and so shalt thou kepe peas For so sayd the auÌ„gels in christes byrth Pax hominibus bone voluntatis Peas they said be to al people of good wyl If thy wyll with stonde our lordes wyll thou shalt fynde no rest for he wyll at the laste haue his wyll done wyll thou nyl thou wylt thou also kepe well thy peas than withdrawe thy hert froÌ„ all erthly loues For thou shalt neuer haue peas if thou set thy hert in sekyng of suche thynges Saynt Gregory sayeth ⧠What is more laboryous than to set our hert sore on worldly thiÌ„ges And what is more restful then nothing for to desyre of worldly thynges but only oure bare necessaris Thou mayst also kepe this peace yf thou kepe dylygently thy .v. wyttes for whan the gates were shet the disciples with in our lorde sent in peas amonges them said Ioh. xx Pax vobis what is it els for to close thy gates but to refrayne al thy .v. wyttes froÌ„ vnlefull desyres whiche dryueth away peace Thus sister kepe peace within thy selfe than shalt thou be a good maker of peace amonge other and yet wyll they neuer hertly be reconsyled to suche that are them forgyuenesse what be suche scorners of peas and not louers of peace for they be no verilouers of peas but if they be as redy to seke peas of those that haue trespaced to them as suche that haue trespased to them be glad to offre them peas As Dauid saieth Ps xxxiii Inquire pacem et persequerecam That is for to say Seke peas and sue to haue it parfitly There be also many which be redy for to receyue peas of other that haue trespaced to theÌ„ but not so redy for to offre it fyrst to other to whome they haue offended It is more glorious in the syght of god for to seke peas before thou be called to peas than whan thou art called For it is more curtesy to gyue a gyfte before it be axed than to graunte it whan it ys axed All suche that seke noo peas but refuse it whan it is offred they vnderstande not the peas is the herytage of chrysten people For yf they vnderstode verily that peas were the heritage of chrysten men whiche Chryst dyde bequethe them in his testament they wolde neuer abyde for to recouer theyr herytage tyl they were prayed therto but they wolde sue therafter with all maner of haste for to haue it Also all they be called peasyble that labour do theyr besynesse for to breake strife and debate among other For that was the offyce of our lorde Iesu whiche laboured to his lyues ende and shed his bloode for christeÌ„ peas And in token the he laboured sore for our peas after his resurrectioÌ„ he appered to his dyscyples and shewed them his handes his fete and also his body all wounded the they myght vnderstand therby what costes expences he had done for to purchace peas for them as though he had sayd to them thus Set not lytel by peas for it hath cost me my lyfe Now syster this is a deynte fruyte for vneth it may be founde it hath so many lettynges for to growe ☞ which ben they that letteth peas of hert Truely syster wrathe / hatred / stryfe / debate / worldly besynesse / outward noyse Therfore yf thou wylt haue very peas in herte beware of all these This fruyte syster hath .iiii. greate eertues and fayre One is that all they that haue peas be made goddes chyldren in erthe as our lorde sayth hymselfe Beati pacifi qmÌ„ fili dei vocabuntur Blyssed be they that be peasfull for they shal be called goddes children His chyldren by folowyng his steppes For the offyce of our lorde was in erthe to make peas and so do all suche The seconde vertue of peas is this / the it clenseth the eye of the soule For peas is of such clennesse that it clenseth a soule so clerely that it may se god as the holy apostle sayeth Heb. xii Pacem sequimini et sanctimoniam cum omni bê° sine qua nemo videbit deuÌ„ That is Shew peas and holynesse with all folke wtout which peas may no man se god The thyrde vertue of peas is that it maketh redy a place to our lorde There is no place so pleasaunt to our lorde as is the place of the herte whan it is in rest Doo well thy dyligence for to loue well this fruyte and pray our lorde to take parte with the of his owne fruyte of peas And than shalt thou haue god at thy feast as saynt Paule sayth .ii. co xiii Pacem habete et dominus pacis erit vobiscuÌ„ Haue peas with you and the lorde of peas shal be with you The fourth vertu of peas is that our lorde gyueth for our erthly peas here peas euerlastyng without ende For they that haue peas kepe peas and loue peas here they may be sure of endlesse peas as the prophete Esay sayth Esa xxxii In pacis pulchritudine coÌ„qui esces In fayrnesse of peas all suche shall rest Here thou sholdest slepe in peas and there thou shalt rest in peas as Dauyd sayth Ps iiii In pace in idipsuÌ„ dormiam et requiescam In peas he sayth with my selfe I shall slepe rest That is I shall so slepe here in rest and peas with in my selfe which peas rest is in me vnchasigeable and vnuaryable that I may at the laste partytely rest in blyssed peas without ende O how mery syster yâ— mayst be in kepiÌ„g of peas For veray peas where it is had bryngeth the soule into great clerenesse 〈◊〉 tranquylyte what is peas but tranquylite of soule symplenesse of â—erte the bonde of loue and yâ— felawshyp of charyte Suche peas putteth away dyscorde / reoresseth wrathe / destroyeth pryde / and louerh mekenes / it seketh god / it loueth god / it cannot hate / it teacheth to loue / it cannot be proude He that hath suche peas kepe it will And he that hath lost it hye him fast that he may wynÌ„e it agayne ⧠Lo syster yf thou be thus peacyable and in peas sue after such peas with clennesse Thou mayst be meke and mylde and symple in herte pure in thy wordes innoceÌ„t in thy wyll according with god in thyn affecâ—ion that thou may at last be with theÌ„ in blysse that haue fruycyon vse of this fruyt of peas without ende ⧠AMEN ⧠¶ The fourth fruyt of the tree of goostly lyuynge is Pacyence Ca. iiii ¶ Of the fruyt of pacyence THe fourth fruyte of the holy goost in
rightwysnesse for the kyngdome of heuen is theyrs of ryght ☞ Lo syster what vertue may be founde in this necessary fruyt of pacience that thus coÌ„mendeth vs to god and kepeth vs froÌ„ al euyls For it teÌ„ê‘eth yre it refeeyneth the congue it gouerneth the soule it kepeth peas it breketh hasty lykyng and swageth the vyolence therof it quencheth stryle and debate it maketh vs meke in ê‘rosperite stronge in aduersyte mylde agaynst iniuryes wronges it ouercometh teÌ„ptacyous it suffreth ê‘secucyons it wardeth myghtyly the grounde of our fayth it encreaseth worthyly our hope it gouerneth wysely all our dedes it dyrecteth vs sadly in Chrystes way and confyrmeth vs surely that we may be gods chyldreÌ„ This vertue syster sholde be beloued with great ioye be cleped enbraced with all our myghtes So to eate of this fruyte w thy systers vnto thy lyues ende our lorde Iesu graunt it that ye all may in blysse receyue the crowne of pacyence which is endlesse AMEN ⧠¶ The fyfth fruyte of the tree of goostly lyuyng is suffraunce Ca. v. THe fyft fruyte of the holy goost in all goostly lyuers is called suffrauÌ„ce or long abydyng This is a good fruyt a hard But it is ê“fitable whiche lyeth in suffrauÌ„ce abydyng of our lord as Dauid sayth ps xxvi Expecta dnÌ„m viriliter age If the aske our lorde ouy thynge in thy prayer the is longyng to thy helth abyde our lorde in myghty suffrauÌ„ce than shal thy hert be coÌ„forted Thre causes there be why we wold abyde suffre our lorde tyll he wyll graunt vs that we aske One is for a grete rewarde is prepared to suche long abydyng And there is nothiÌ„g better to be abyden taryed for than our lorde with his medes and rewardes Another is for he deceyueth neuer a suffring abyder froÌ„ his desyre as Dauyd sayth Ps xxiiii Vniuersi qui te expectant noÌ„ confuÌ„dentÌ„ All they which abyde mekely the lorde he sayth thou shamest neuer nor deceyuest Thynke it not sayth saynt Augustin the our lorde deceyueth the and iapeth with the though thou haue not anone that thou woldest haue of hym For though he defer it he wyll not vtterly put it away froÌ„ the. Though thou be not herde anone of the court of heuen sayth saynt Gregory thynke not that they haue forgoten the. The thyrd is that he deferreth suche thynges whiche we desyre of hym for our profyte For the lenger that we desyre suche thinges the more we be tormented in meke mournyng And the more that we be tormented in meke mournynge the more we be purged and clensed And than we be able for to receyue suche thynges as we desyre of our lorde ⧠Thus sayth saynt Gregory Our lorde in deferryng of desyres of chosen soules he tourmenteth theÌ„ in the tourment he purgeth theÌ„ ¶ The secoÌ„d cause why we shold abyde suffre our lord is the our desyre shold icrease For the more that our lord deferreth that we aske And though it seme that our askynge is not taken hede to the more deper in the roote of our foule be our desyres fastned though we can not fele it For ryght as the sede of corne is hyd longe vnder erth by harde frost and come late vp and at the last encreas in manyfolde cornes so holy desyres with delaye groweth and encreaseth And yf they sayle by suche delay from increas trust ryght well that they were neuer holy desyres Saynt Austyn sayth Though our lorde gyue soÌ„tyme late that thou desyrest yet his gyftes be neuerthelesse commendable But therfore he dooth it that it shold swetely be kept whiche is long desyred That that is soone gyuen and graunted is set lytell by Our lorde therfore kepeth it safe to the the which he wyll not anone graunt the. that thou mayst lerne therby to desyre great thynges worthyly The thyrd cause is why we shold abyde and suffre our lorde although he graunt vs not that we aske hym is that we sholde kepe wisely that he hath gyuen vs. And saynt Gregory sayth ⧠A thing that is fouÌ„de and hath belong desyred is kept more warely Therfore they that somtyme be choseÌ„ soules seme that theyr desyres be not herd of god there ryseth moche wynnyng of vertue in such pacyent abydynge †O now is this a merueylous dyspensacyon of pyte that where they wene theyr purpose of desire is adnulled there they aryse more rather in vertu than they were And yet that same thyng whiche they haue desyred with long abydyng though they haue it not anone as they wolde by suche longe delay they shall haue it more larger thaÌ„ they coude desyre it And so that whiche myght by importune desyre be lytel our lorde by his mercyfull disposition ordeâ—neth that it is made right plenteous Of this I fynde that Salomon speketh in the name of our lordes spouse thus Cant. iii. Quesiui quem diligit anima mea quesiui et non inueni I haue sought she sayth hym the my soule loueth I sought hym and haue not founde hym Our lorde hydeth hym in maner whan he is sought that he sholde feruently be sought before that he be founde And a chosen soule whiche is his spouse is delayed in her sekynge of her desyre that by suche taryenge she may be made the more able to receyue manyfold that she hath sought Therfore syster our holy desyres by delayes in suche meke suffryng and longe abydyng be made more larger to vs than we coude desyre and so they be increased to our profyte It is a swete conflyct and a merytoryous batayle so for to mekely abyde our holy desyres of our lorde for the which meke conflyet we shal hope for to haue a great rewarde of mede by whiche labour and conflict increaseth a crown of victori Be not loth therfore for to loÌ„ge abyde our lord in thy prayers or in thy syknes For though our lorde heare the not anon yet in suche repulsyon he draweth the to hym full loauÌ„gly albeit thou canst not espy it He fareth as a wise leche A leche though a sicke man which is infected with a sore and contagious dysease cry vpon hym neuer so moch for to cease of hys cuttyng he wyll cease neuer the more vnto the tyme he be hole So fareth our lorde with vs whan we pray hym of any thyng that we wolde haue our self he denyeth vs why for paradueÌ„ture he aspyeth in vs som defaut that is reprouable the whiche we can not espy our self and that he cutteth a way for vnto the tyme that it he cut away with the yren of som tribulation be wyll not graunt vs that we aske so that he wyll haue vs all hole woue suche greuous sekenesse before that he grauÌ„t that we desyre Other causes ther be why we be not herd anon of our lord in our prayers One is for our systes whiche be not yet fully forsaken in wyll as I haue rehersed Another is for because we pray not and aske not in
our prayers feruently deuoutly that we desyre Of this the prophet sayeth thus Hie. xxix Orabitis et exaudiam vos cuÌ„quesicritis me in toto corde vfÌ„o ye shall praye sayeth our lord and I shall here you namely whan you seke me in all your hert and not els The thyrd is for because we perseuer not contynew in our prayers tyll we haue that we desyre Of this our lord sayeth thus Luc. xi Si perseueraueris pulsans propter inprobitatem surget dabit If thou coÌ„tynew in prayers be sely knockyng at the last he sayeth I must nedes graunt thyne askyng for thy great importunite that thou makest to me ¶ The fourth why we be not herd anone is for because we pray doubtyÌ„g and without any great trust Of the which the holy apostle saynt Iames sayth Iacob i. Si quis vestrum hesitat non estimet quod aliquid accipiat He that doubteth in his prayers lete none suche suppose that he shall haue his askynge Therfore we sholde not tempre oure lorde to our wylles for to wyte whyther he wyll graunte vs that we demaunde or not But we sholde tempre our soules vnto his wyll afore we do praye that whyther he wyll graunt vs or not His wyll be fulfylled and not ours ¶ The fyfth why we be not herde is for it is not dyscretely and wysely asked that we pray for but hurtfull to vs. As the chyldren of zebedee whiche asked nothyng for theyr helth and therfore it was not grauuted vnto them ⧠The blyssed apostle saynt Iames sayeth Iaco. iiii Detitis et non accipietis eo qd male petatis Ye aske ye shall not haue that ye aske for as moche as ye aske not well In suche askynges sister though thou wepe and sobbe for to haue thyn askynge as is for to aske to be fayre / semly / worldely wyse / and suche other our lorde wyl not here the for it is not for thy helth The .vi. cause why we be not herd in our prayers anon is that whan we haue our desire we shold kepe yt wysely that so longe and with so great hardnesse hathe be desyred ☞ Lo here mayst thou se two great profytes in longe abydyng One is that wanton pride shold be repressed in that that we be humbled and made meke in our taryeÌ„g and another that the gift which our lorde gyueth vs better than we can desyre shold be made moch of and not to be set lytel by The seuenth cause why we be not herd anon in our prayers of our lorde is because our lorde wyll delay and defer our desyre and peticion vnto a more conuenient tyme for our profyt than if we had it anon So Moyses whan he desyred the ioye of god to be shewed vnto hym he had not anon his desyre but it was delayed that he se it afterward The eyght cause why we be not anon herd in our prayers of our lorde is for because our lorde wold be sought helpe of other to pray for vs and helpe vs in our prayer for paraduenture that we aske is a hard thing or els it is done for to put away our pryde foule presuÌ„pcyon that we shold haue yf we thought that our lorde dyd so moch for vs without help of other So prayed that holy kyng Ezechie to the holy prophete ysay for to pray for him and all his people So prayed also that deuout kyÌ„g Iosias to a holy woman the was a prophetesse for to pray for hyÌ„ So also prayed saynt Paul Ro. xv Obsecro vos vt adiuuetis me in orÌ„oê° vrÌ„is vt liberet ab infidelibus qui sunt in iudea I pray you he sayd helpe me in your prayers that I may be delyuered from the vnfaythfull people that ben in Iury. †Thus syster in all our nedes we shold renÌ„e to the remedy of prayers not onely for our selfe but by help of other trustynge more to the prayers of other than to our own ¶ The .ix. cause is why we haue not that we aske in our prayers of our lorde For ê‘aduenture that we aske is not so profytable for vs as some other thiÌ„g that were more nedefull for vs which we aske not which was wel proued by saynt Paul that asked one thyng of our lorde and he had another He asked for to be delyuered from the styringes of his flesshe for he thought it was foule not maydenly for to suffre suche foule temptacyon and yet was he not delyuered therof But our lorde gaue hym another better than that which was more profitable to him and that was strength of vertue and grace of wtstondyng .ii. Cor. xii Or virtê° iÌ„ infirmitate ê‘ficitur For vertu is made parfit in with standyng of suche temptacion of infirmite So than it is more profitable for vs for to haue exercise of trybulacions than for to be in rest and quyetnesse of prosperyte though we oft desyre more the one than the other ⧠Loo syster by this thou mayst knowe whiche thynges they be that let vs to be herde of god in our prayers Therfore yf thou wylt be herde in thy prayers of god fyrst be clene fro synÌ„e asmoche as it is in thy power Be feruent and besy in prayer Haue great trust in prayer Be meke seke help of other Kepe the graces that our lorde gyueth the and thanke him for them And aske nothing of hym but suche thing that he knoweth is best moost spedefull for the. ⧠Now wyll I tell the of the great vertue of this blyssed fruyte of long abydynge ☞ Foure vertues I fynde of this fruyt One is that it kepeth al other goodnesse For in one houre long or ê‘seueraunt abydyng dooth as moch as other vertues haue done .xxx. yeres or many yeres afore why trowest thou Truly for yf that perseueraunce in abydyng kepe not well in that is gadred afore all our labour in vertue were lost what profyte were it for vs all our lyfe for to wynÌ„e vertues and lose them at last Saloman sayth Eccl. ii Ce hijs qui ê‘diderint sustinentiam ⧠wo be to them he sayth that haue lost all theyr sustenaunce What is the sustenauÌ„ce of the soule but vertues whiche be gathred in to the barne of the conscyence there the soule to be fed with them vnto the tyme that it be departed from the body Therfore yf suche vertues of long tyme gathred be lost for defaut of ê‘seueraunce sory may that soule be that so lacketh her sustenaunce for defaut of her houswife Perseueraunce or longe abydynge ¶ The second vertue of this fruyt is that it maketh a soule true to god For onely all perseueraunt soules in long abydynge forsake neuer our lorde in theyr trybulacyons but euer be true to hym And therfore they aloue worthyly shall here that swete worde where our lorde sayth thus to all perseueraunt soules Luc. xxii Vos estis qui permansistis me cuÌ„ in tribulationibus meis et ided ego dispono vobis sicut disposuit
mihi pater meus regnum vt edatis et bibatis supermensam meam †⧠Lo sayth our blyssed lorde Iesu chryst to al perseueraunt soules ye be those that haue parfytely contynued with me in my trybulacyons in my temptacioÌ„s and therfore I dyspose for you as my father hath ordeyned for me a kingdome there to eate drynke at my table without ende This meat and this drynke on our lordes table syster is nothyng els but ioy and fruycyon and vse of endlesse blysse for the sorowes that wâ—â—uffre here ¶ The thyrd vertu of this fruyte is that though all vertues deserue hygh rewarde of god This vertue of ê‘seueraunce and longe abydyng receyueth the felyng and veray possessyon for them all for there shall no vertue receyue the blysse of heuen without that ê‘seuerauÌ„ce or longe abydyng take possessyos afore them all All they renÌ„e to heuen but one hath the mede and that is ê‘seuerauÌ„ce why is that trowest thou syster Truely for ê‘seueraunce in long abyding is the moost specyal doughter that our lorde hath Of al vertues she alone is the very heyre of heuen ¶ The fourthe vertue of this fruyte is that it increaseth our crowne in blysse as Salomon sayth Eccl. ii Coniungere deo et sustinent crescat in nouissimo vita tua Be coupled and knyt to god he sayeth by vertue ê‘seuer contynually and long abyde therin that thy rewarde in lyfe euerlastyng may encreas at last ⧠Thus syster to be fed of this fruyt of ê‘seuerauÌ„ce or of long abyding in vertue It keÌ„peth al goodnes It maketh a soule faythfull and true to god It receyueth possessyon of heuen blysse and inereaseth our mede therin Kepe well therfore this vertuous fruyt so that it may last all the yere without rotyng that is all thy lyfe tyme without grudgyng and repentyng that you may come where that vertue shal be herboured without ende AMEN ¶ The .vi. fruyt of the tre of goostly lyuers is goodnesse Ca. vi ¶ Of Goodnesse THe syxt fruyt of the hole goost in all gostly lyuers is called Godnes what is this fruit of goodnesse sister but swetenesse of soule as doctours sayth whaÌ„ a soule reioyceth in good lyuing what it sweter than good lyuing Truly nothyng what is more bytter than vycious lyuyng Certaynly nothyng †O now is this than swere fruyt of good lyuynge ryght precyous and not onely a swete fruyte but also it is called swetnesse it selfe For it maketh vs swete in our thoughtes / swete in our worde / swete in our dedes bothe to god and man And it is so swete that it turneth to a clene soule all the bytter trybulacyons and aduersytees of the see of this worlde in to swetenesse Saynt Bernard sayth ☞ what thyng is it that this swetnes of good lyuyng may not tempre the which maketh dethe swete ¶ what asperyte and sharpnesse is there which may withstand this swetenesse Truly none For all maner of sharpnes is turned in to the swetenes of good lyuyng in a good soule Thou art swete in good lyuyng syster yf thou hate this worlde and set onely thy medytacions in god and in his goodnes Thou art swete in good lyuing yf thou auoyde and fle from synÌ„e of malyce and louest our lord that is bothe benygne and meke And yf thou hast ofte in thy minde chaste thoughtes and holy Thou arte also swete in good lyuyng whan thou thinkest often tymes of the moost dredefull daye of iugement the whiche thought dooth clense the from all foule thoughtes and kepeth the fre to god from all maner of vayne besynesses Thou art also swete in good lyuyng whan thou doost thy dylygence and indeuer for to wasshe away the woundes of thy soule with the ryuer of teares Blyssed be all suche good swete soules the whiche ben made of our lordes grace as a clowde for to rayne and bedewe water of teares by the whiche they may quenche and put out the heat of vyces Thou arte also swete in good lyuyng yf thou walke euer in the way of our lordes commaundementes and do dylygently holy werkes do kepe thy soule clene from all vyces Thou art in swetenesse of good lyuyng yf thou euery day by holy obseruaunce of thy relygion increacest in goodnesse hauyng a sure and parfyte trust in god that thou shalt se hym at the last in his gloryous kyngdome and ioye Thou arte swete in good lyuyng yf thou kepe thy toÌ„gue and be right well ware that thou speke no wordes of dyscorde or malyce Thou art swete in good lyuyng yf thou be poore in worldly substaunce and meke in spyrite Thou art swete in good lyuing yf thou be mylde in hert Thou art swete in good lyuynge yf thou be full of pyte of mercy Thou arte swete in good lyuynge yf thou hoÌ„gre and thurst more vertu than eyther meat or drynke Thou art swete in good lyuing yf thou be clene in hert and peaceable Thou art swete in good lyuynge yf thou be pacyent and suffre for gods loue all maner of aduersytees ê‘secucioÌ„s and wronges Thou art swete in good lyuyng yf thou oftentymes haue mynde of thy last ende that thou mayst be founde than redy without drede of synÌ„e or of ony wycked grudge of thy conscyence Thou arte swete in good lyuyng yf thou plant in thy soule holy plantes of holy vertues and the lyfe of fathers Thou art also swete in good lyuyng yf thou so moyst and water thy plantes with teares that they may growe and increas and bryng forth to god acceptable fruyt Thou art swete in good lyuing yf thou brenÌ„e so in the fyre of charyte that thou consumest thereby all foule thoughtes in thy soule Thou arte swete in good lyuyng yf thou be made so good on erthe that thou bryng forth that houdredfolde ftuyt which longeth to maydenhode and vyrgynyte Thou art swete in good lyuing whan thou so west euer good sede in the felde of thy herte and castest awaye therfro all erthely thynges for to haue yt. Thou arte swete in good lyuynge yf thou kepe vertuously thy scylence Thou art swete also generally in good lyuynge yf thou kepe vertue and leaue vyces And thiÌ„ke it not harde to lerue vertue for it begynneth in euery deuout soule with swetnesse the myddle is myxt with laboure and it endeth with rest The begynning is swete as mylke the myddle is soure as the crab and the end is dulcet as hony ☞ Loue well syster the begynnyng of good lyuyng drede not the myddle but suffre pray and our lord wyll make a good endyng In thy begynnyng thou shalt fynde lytell temptacioÌ„s in the myddes thou shalt fyght with temptacion and in thy endyng thou shalt haue a crowne of victory leaue not of though thou be vexed in such temptacion but holde forth batayle for the reward of the mede syttyth on hygh and beholdeth the batayle for to reward the if thou haue the victori It is no wondre though thou catch or take som spot
the fyre of trybulacyon so the the least hear of his good thoughtes and purpose shall not perysh therin This was well fygugured by the .iii. chyldren which were cast in to the fyre by Danyels dayes where I rede thus that the fyre touched them in no wyse nor dyd them ony harme In so moche that the least hear of theyr heades were not brenned why was this trowest thou Truly for theyr swetenesse of good lyuyng made the ouen as the wynd that bloweth with the dewe of grace which quencheth the fyre of trybulacion ¶ The thyrd vertue is that it maketh suche a swete soule mekely to receyue blames and correction of relygion †This is well fygured by that swete Manna which was put in our lordes arke with the whiche Manna also among other thinges was put specyally Moyses rod. By this rod syster thou shalt vnderstand correction and blame of thy souerayne for thy defautes And by this Manna which is swete thou shalt vnderstand swetnes of good lyuyng that causeth the rod of correction to be borne pacyently Whan thou suffrest it grudgyngly thou hast not yet this Manna of swete lyuyng Kepe well in the arke of god that is in thy herte whiche is called gods hutche or gods arke Mekenesse and than shalt thou fynd great swetnesse in correccioÌ„ of relygion whiche rubbeth away so thy synÌ„es that thou shalt at the laste appere afore thy spouse Iesu without oni spot ¶ The forth vertue is that it maketh the to speke swetly and gentylly of vertu for to multyply many swete soules to god as Salomon sayeth Pro. xvi Qui dulcis est eloquio maiora reperiet He that is swete in spekyng he sayth shall wynÌ„e many soules to god and at the last for his wynnyng shall receyue great rewardes So a precher and a souerayn in exhorting of theyr subiectes shold swetely shewe theyr exhortacyon And so shold they multyply the frendes of god as Salomon sayth in another place Eccl. vi Verbum dulce multiplicat amicos ⧠A swete exhortacyon or prechynge he sayth multyplyeth the frendes of god Thus to eate syster of this swete fruyt of good lyuiÌ„g that thou may therby growe to heuenward also multyply many louers our lorde grauÌ„t the. AMEN ¶ The seuenth fruyt of the tre of goostly lyuers is Benygnyte Ca. vii ¶ Of Benygnyte THe seuenth fruyt of the holy goost in goostly lyuers is called Benygnyte or gentylnesse of hert This is a gentyll fruyt for it maketh a soule communycable not straunge by solyennesse The more coÌ„munycable that thou art in vertue the more gentyl thou art in the syght of god Be not straunge therfore to comen or to here of vertue there shewe gentylnesse and benygnyte of spyrite All bodyly gentylnesse be we neuer so nobly borne is but thraldome in comparyson of goostly gentylnesse and benygnyte The hygher that thou art in good lyuynge the more benygne gentyll thou sholdest be in vertuous coÌ„munycacyon ☞ Example we haue of the sonÌ„e and the mone and of all the heuenly bodyes whiche appere to man here in erth how geÌ„tyll and coÌ„munycable they be of theyr lyght Therfore syster the more heuenly thou art the more gentyll thou stoldest be †Many there be which ben gyuen to ê‘fection and they be ryght strauÌ„ge and soleyn in coÌ„munycacyon of vertue Do not thou so but shewe gentylnesse and largenesse of herte to all So to be benygne in herte wyll make the affable compassyble treatable easy to be bowed to councell communycable in goodnesse glad mylde and iocund true felawly dyspysing none denyeng none kynde wellwyllyng and gracyous to all Therfore whan thou shalt shewe benygnyte of hert in speking speke easily aÌ„swere mekely wtout bitternesse or sharpe rebukyng or scornynge Forme so thy wordes to other that what soeuer is said to the of other thou be not greued with them speke so of them that be absent as though they were present and myght here it for it is a great vyce to a relygious persone to say ony thyng in abseÌ„ce that he wold be ashamed to speke in preseÌ„ce In all thy coÌ„munycacyon here no bachytings but eyther take thy leaue and go thy waye or els yf thou mayst cease such mater It is no profyte to the for to here suche thynges but for to make the greued agaynst hym of whome it is sayd or vpon hym or her that sayth it Therfore in all suche communycacyon fynde vp some other maner mater of edyficacion for to speke of that myght bothe edyfy the and hym or els take thy leue and go thy way In all thy benygne coÌ„munycacyon beware also of hearyng of tydyÌ„ges for they vnquyet thy hert and put it out of rest and dystract thy mynde and dystrop deuocion and wasteth the tyme without profyte nor speke not al that thou knowest though they be good thynges Be not as a vessell that lacketh his coueryng or his lyd or is not stopped that as soone as it is bowed doune it poureth out al that is therin and is made open for to receyue all maner fylth and dust But open the vessel of thy hert dyscretly and close it agayn whan tyme is Be neuer in such company gladly where is no coÌ„munycacion of god or edyficacion of soule Cry not whan thou speakest be not to hasty in thy speche for to shewe out all that is closed win And beware also in all thy coÌ„munycacyon that ryght as thou sholdest be lothe to here bacbyters soo neuer tell hym or her that is so spoken of what thou hast herd of another lest they be greued agaynst hym but yf thou coudest turne it into such kynd that it be thelesse suspecyous for thy wordes For ê‘aduenture it myght so be that he that sayd it ment not so as it is taken Or els yf it were euyll sayd and suspeciously yet thou canst not tell how sone paraduenture he or she repented them of that sayng purposyng hym euer after to beware of such speking yf it be so that such thynges be sayd of another that thou hearest which were nedefull that he were admonysshed and warned of thaÌ„ say it so and in suche wise that the teller be not accused and that the persone of whome that is sayd of be in wyll to amend them of such thynges For to that intent lightly it was sayd to the in great symplenesse not in waye of detraccyon In all thy coÌ„munycacyon also beware of bostynge of ony good dedes that thou hast doone make neuer other to perceyue by thy wordes ony thing of coÌ„mendacion or praysyng in the. For though thou neuer spake therof vneth shall there ony thyng be in the commendable but it shal be knowen to the worshyp of god though thou hyde it and speke it neuer For yf thou hyde it and speake not therof our lorde and they shal be pleased with the. yf thou speake it and shewe it folke wylderide and scorne the and set nought by the. So that all they which were
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
there be that forsake the ways of euyl lyuyng and take an habyte of holy lyuyÌ„g which as soone as they haue an entre of vertue anone they forgete what they haue ben wyl not wasshe away theyr olde synnes by wayliÌ„g and penauÌ„ce doyng but rather be glad for to be coÌ„meÌ„ded praysed for theyr takyng of ê‘feccion desyrynge to be made more of and the better to be set by than other of more longer tyme in ê‘fection which therfore be wors in the sight of god vnder the habyte of holynesse than euer they were before vnder a seculer habyte All suche haue holy wordes but lytel of holy lyuing They can wel teache other but they norysshe not that teachyng with holy exsample And so as moch as in them is those that they edyfye in wordes by theyr lyuyng dystroy them All symulacyon syster auoyd away from the. Shewe in worde euer and in dede as thou sholdest relygiously Begyn and make an ende with contynuauÌ„ce Many begyn and make none ende but mar or lose the merite of theyr good begynnyng with a bad endyng Therfore lyue as thou dydest begyn Be euery houre as thou was the fyrst daye Loke how meke how lowly how charitable how deuout and how sad thou were the first day so be euery day Lete thy fyrst day be thy myddel days and thy last day For thou hast taken vpoÌ„ them thyn entre of religion for to go in the ways of the lorde In the begynÌ„yng the ways semed ê‘aduenture ryght streyt and harde but with good vse and contynuauÌ„ce with good wyll it wyll waxe large easy pleasaunt There is nothyÌ„g hard to a good wyll for the yoke of good lyuing whiâ—h is our lordes yoke is full easy to them that haue ones begon for to bere it Of one thynge I wold that all newe begynners were wel ware the whan they be torned from euyll to good they waxe not proude for vertue that they haue found but be goostly glad thanke our lorde lest they fall moch wors by vayn glory than they fell afore by other vyces or they knew vertu In euery begynnyng of vertue old customes of old conuersacyon putteth them oft in prease To let the intent of vertue that vneth they may be ouercome Therfore ê‘seraunce must sore labour for to bryng vertue in vse As many styrynges as the soule hath to vertue soo my paces she gooth to vertue profyteth therin Many there be that the more they encreas in aege the more they discreas in vertue Alas chosen soules do not so for the more they increas in aege the more they growe inwarde in aege of vertue Therfore syster yf thou wylt not wax wery of newe begon vertues it is full nedefull for the to thynke euery daye as long as thou lyuest that thou art but a begynÌ„er and not yet waxen olde in vertue and soo shalt thou neuer be wery of vertue All vertuous folke the more higher they be toward god in worthynesse of vertue the more subtylly they espy in themself that they be vnworthy and vnkind seruauntes to god why is that trowest thou Truely for the more nere they be to the lyght the more better and clerer they se themself fynde synnes which haue long ben hyd within them and so the more that they do knowe themself the more indygnacyon they haue of wycked bad workes doone afore who so wyll increas in vertuous lyuyng he may not consider what euyls other do but what good he shold do ⧠¶ Thus syster suffre grace to growe in the with thy bodyly aege For the more older thou art in grace the more parfyte is thy good lyuyng Euer mysse lyke thy self in thy selfe yf thou wylt come to that the thou hast not yet For there that thou hast pleased thy self in thy self there stode vertu styl and it increased not but decreased yf thou wylt that vertu increase adde therto mo vertues and walke forth ryght Stand neuer styll turne neuer backward agayne go not out of the way thou standest styl whan thou profitest not thou goest backward whan thou turnest agayne to that that thou hast forsaken and thou goest out of the way whan thou fallest from the fyrst intent and purpose of relygion Good syster therfore renÌ„e fast from vertue to vertue that at the last thou may se that contre where al vertuous people be thy frendes for there is a blissed company which abyde the and desire thy presence for thoughe they be sure of they re owne endles helth yet they be full besy for thy helth therfore as I sayd stand not styll but be euer renÌ„yng for eyther thou must ascend or discend If thou stand styll thou must nedes fall There is none so parfyt that whan they haue wonÌ„e the hyest poynt of parfeccion as it may be had in this lyf yet they shall seme somwhat least vntowched of the fyrst degre of ê‘feccion And why is that Truely for they shold fele in themself by mekenesse as if they had no parfeccion at al thynk that vneth they haue towched the least point of parfeccion It is a great parfeccion knowlege of imê‘feccioÌ„ Therfore sister the more thou knowest thyne imê‘fection the ê‘fyter thou art in the syght of god And the more thou felest the diseases sorows of other the more is thy ê‘fection The condycioÌ„ of all ê‘fyte folke is in euery good werke for to seke the praysyng of our lorde the auctour or begynÌ„er of all good werkes the in all other pryuate praysinges they may haue no ioy Euery ê‘fyte soule as soone as she hath ouercome a vyce anone she armeth her agaynst the releue woundes which is least of vyces lest they enfester stynke Also yf thou wylt be ê‘fyte in good lyuing be neuer vnpacyent of the imê‘fection of other For if thou can not suffre the iÌ„ê‘fection of another thou shewest well the thou art not parfyte Also euery parfyte soule in true lyuyng hath euer ynough of temporall goodes whan it hath ynough scarsly It desyreth no gyftes Scarsyte of lyuelode it suffreth wtout grudgyng It stryueth neuer for no nede It can hongre not grudge It can be pore haue no nede He is poore in vertue not in possessyon of teÌ„porall goodes that cannot suffre penury He is riche in soule that hath nought desyreth nought for to haue of teÌ„porall goodes He that is ê‘fyte desyreth nothyng for that that is nedeful for the body it receyueth yf he may easyly haue it And yf it may not be had it is easily suffred Euery ê‘fyte soule is mighty stroÌ„g in suffrauÌ„ce of scarsyte ☞ Of this ê‘fection I fynd fewe namely in relygion I fynd many in relygion that begyn ferueÌ„tly goostly but they end fleshly Alas Therfore syster yf thou wylt contynue as thou hast begon be true to god in thy thought in thy promys in thy werke in thy dedes Be euer feruent in spyrite and be well ware that thou
so mercyably wold represse ouerthrowe vnclene temptacyons of vyces gyue fynally peas and rest to all such that haue good wyl for his loue to lyue in cleÌ„nesse Of such peas our lorde sayth thus Leuit. xxv Dabo pacem finibê° vestris dormietis et noÌ„ erit qui exterreat auferam malas bestias ⧠I shall gyue you peas in your flesshe ye shall slepe and there shal no fend make you aferd by illusions I shal also with drawe froyou wycked beastes of flesshly ly kynges Lo what our lorde dooth to all suche that haue a good wyll to lyue in cleÌ„nesse Haue a good wyll syster and thou shalt haue rest fro all vncleÌ„nesse inwardly set thyne hert on hym For who so wyll inwardly behold our lord haue all his delyte in hym he must lyft hymself aboue hymself as the prophete sayth Trenoâ— iii. BonuÌ„ est prestolare cuÌ„ sileÌ„cio salutare dnÌ„isede bit solitarius et tacebit quia leuabit se supra se ⧠It is ryght good and well done to abyde in swete stylnesse the helth of our lord in al our lyuyng so to syt solytaryly aloue wtin himself set asyde from all outward lettynges for the soule wyll lyft herself by grace aboue herselfe In suche solytarynesse stylnesse a clene soule fyndeth great rest fro concupisceÌ„ces fro troubles fro worldly occupacyons These .iii. thinges do let a chast soule fro inwardly beholding of god I mene of such worldly occupacions that be all worldly wtout ony intent of goostlynesse Outward occupacion in relygioÌ„ is not worldly occupacyons for it is done for a goostly ende for a heuenly rewarde bycause of obedyence But that call I worldly occupacions which is done only for wynnyng of worship of temporal good of fauour He that desyreth nothyng of all these neyther for hymself nor for his worldly kyn frendes than hath he nothyng wherby he shold be troubled let from inwardly beholding of god for he dredeth nothyng to lese of suche thynges neyther of worldly worship nor of ê“fyte nor of teÌ„porall goodes Also yf such one shake fro hym his curyous beholdyng of other folkes dedes yf he be no demer nor occupy his thoughtes in thinking about such thynges he may right frely be occupyed about inward thynges For he that wyll be occupyed with hygh heuenly thynges He must be fre from all lower worldly thynges A byrde yf his wynges belymed or bound or broben or plucked or cut he may neuer fle hygh Ryght so yf the winges of the soule that is goostly loue affectâ—on be lymed with worldly affeccioÌ„ or bounde by worldly gyftes or plucked with worldly delytes or cut by wtdrawyng of goostly loue it shall neuer well fle goostly †Many thynges there be which shold moeue styre vs to chastyte One is fredome to entend about the soules helth about the pleasauÌ„ce of the loue of god For besynesse about worldly thynges fleshly desyres is so inordinate peryllous that it letteth the spyrituall fruyt of chastyte Fleshly loue is to a chaste soule as byrde lyme the letteth it to fle chastly Who so wyll not be shakled tyed with suche byrd lyme of fleshly loues lete them lyue in fredome of chastyte clennesse bothe of body and soule Another thyng that ought to styre vs to chastyte is the excellency worthinesse therof by the which it excedeth ouerpasseth in fruyt and rewarde all other maner of chastyte bothe of wedlocke widowhed For where as our lorde assygneth vnto the bodyly spousayle but .xxx. folde fruyte he rewardeth the chastyte of wydo whode with .lx. folde fruyt the chastyte of maydenhode with a. C. folde fruyt as it is aforesayd Therfore saynt Paul exhorteth and couÌ„celeth bothe maydens wydowes and all vnwedded ê‘sones to chastyte as to thestate of more ê‘feccyon and sayth .i. Cor .vii. Dico autem non nuptis et viduis bonum est illis si sic ê‘maneaÌ„t ⧠I say he sayth to theÌ„ that be vnwedded and wydowes It is good for them to lyue in clene chastyte yf such rewardes be ordeyned for all .iii. degrees of chastyte I trowe a relygious woman which hath made her vowe to lyue in chastite shall haue thre rewardes One is for her vyrginite and maydenhode Another for her goostly spousage to god And the. iii for her meke abyding here in maner of a mournyÌ„g wydowe in as moche as she lyueth here vnder a mournyng habyte So than such shall receyue of god .xxx. folde fruyt lx folde fruyte and a. C. folde fruyt O how precyous gloryous is the fruyt of chastite whan it is the spyrytual aray of all chosen spouses of the kynge of heuen O how ryall is this aray semely vpon a chaste soule whan it causeth almyghty god to chuse suche a soule vnto his dere beloued spouse Chastyte it is that arayeth the soule with merueylous sayrnesse with inwarde clennesse with plenteous fruyt It arayeth the soule with glorious brightnesse with the rewarde of iÌ„mortalyte and with lastyng worshyp bothe in heuen and in erth as that holy goost wytnesseth in holy wryte where he sayth Sap .iiii. O quaÌ„ pulcra est casta generatio cuÌ„ claritate imortalis est enim memoria illius qmÌ„ et apud deuÌ„ nota est et apud hoiÌ„es ⧠O he sayth how fayre is chast generacion with bryghtnesse the mynde of whose remembrauÌ„ce is iÌ„mortal For it is knowen bothe ayenst god and ayeÌ„st man ye and not onely knowen before god man but it maketh also of men women aungelles as saynt Bernard sayth Quid inquit castitate decentius que de hoiÌ„e angelum facit ⧠what is more semely he sayth than chastite that maketh of chaste men and womeÌ„ aungels For though the chastyte of aungels be in more blysse yet the chastyte of man or woman that standeth in batayle is more stronge Chastite he saith is alonly that thyng that in the tyme place of this mortalyte repÌ„senteth a maner of iÌ„mortall glory and blysse Therfore it was that our mercyful chast louer and lord Iesu although he wolde haue his holy mother spoused to Ioseph to shewe the spousage were good yet he wold in her spousayl that she shold kepe the chastyte of vyrgynite to shew that it was moche better more glorious than bodely spousayle Therfore also it was that our heuenly spouse Iesu kyng of blysse called a way his owne chosen derlyng holy apostel saint IohnÌ„ the euangelyst from his bodely spouses and because he lefte his bodely spousayl for our lorde therfore he made hym more famylyer homly with hym before all other apostels And because he forsoke the carnall loue of wedlocke therfore our lorde fulfylled hym with the swetnes of his goostly loue more plenteous than other In soo moche that at his last souper he made knowen to hym that that was hyd fro all other And there slepyng on our lordes brest dyde
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
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