as it shal plese thy goodnes ¶ Graunt me grace therfore good Lorde to accustome my selfe to haue in my memory louely and contynually desyres and swete and holy affeccyons to the my lorde god that thou mayst dwel in my soule a sone and my soule maye haue the inclosyd in my wyl and memorye euermore and so I maye cary the wyth me wher euer I bee come And though I by frayletye do sometyme lose the good Lorde Iesu yet graunt me sone to seke the and to fynde the to thy honour and my saluacion Amen ¶ The fourthe ys the exercyse for mortyfycacyon THou must exercyse thy self very earnestlye in mortyficacion and abnegacion of al thinges whych may in any maner of wyse let the to draw nere louingli to be ioined and knyt to thy Lord god that is to say thou must mortyfie in the al thyng that is not god or for god or the thing which god wyl not or loueth not They are suffyciētly declarid by the godly father henry harp in his .xii. mortifycacyons whych are these that shal folow here In the whych thou shalt dilygently exercyse thy self by goostly and holy medytacyon wyth oft and deuout prayer markyng well in euery one of them the moost holy exemplar of thy lorde Iesu crucyfyed pryntyng that deapely in thy hart vntyll that the nether powers of the soule that is to say sensies and sensuallytie put no impediment or let here after to the hygher powers of thy soule as are reason wyl and vnderstandyng where by they myght not flowe and tend truly toward god in god THe fyrst of thes is perfect mortyfycacyon of al loue and affeccyon and carefulnes for transytorie worldly thinges This thou must mortyfie so perfectly that thou canst fynd in thy hart to resygyne and yelde them vp vnto the hyghe pleasure of God wyth a quyete mynde wythout secreat murmur or grudge whether it shal plese him to geue them or to take them so that thou doist not desyre nether to haue nether hold them nether to bestow them or gyue them but only for the pure loue honour of god Yea thou shalt desyre and wyshe to leaue them that thou mighteste alwaye offer vp thy whole hart bare and pure vnto god amonge al casualties and mysfortunes At the laste that thou maist make thes oblacions of thy hart vnto god in thy wyl and reason and that thou mayste remayne resteful For thys cause thou muste put awaye and vtterlye forsake not onlye superfluouse and vnnecessary thynges but also such thinges as thou haste onlye for thy pleasure and of curyositie Yea thou maiste not reste by anye loue or affeccion in these thynges that are thy necessaryes yf thou wylt not be a proprietarie before god and shalt vse and take at the least thou shalte learne to take and vse thy natural necessaryes wyth tedyousenes and lothsomnes that thou mayst so muche the better conforme thy self vnto Chryst and mayst bare poore flye as it were in to his bare and nakyd armes THe second is the mortyfycacion of al affeccion in seking thy self By which seking of thy self many louith them selues to wel for in al the good dedes that euer they doo and in al the euyl that they suffer of a certayne seruyle feare they haue an eie regard seke busely their owne profit cōsolacyon and honour as wel in the outward as in the inward giftes and goodnes of god and do seke to exchewe and escape their owne hurt or hynderance their confusyon punishement as wel in thys present as in the world to come And oftētimes whyle they repute and esteme theire dedes exercyses great and holy they fall by the gyftes of god in to goostly pryde gostlye gluttonye gredynes Wherefore against these most dangerus and very great perels thou must dyligently labour and studie in al thynges of a fylyall loue and of a ryght and holy intent to seeke purely the honor the grace and pleasure of god And wyth a syngle intent ordaine dyrect and refer al thy workes to please and haue the fruicion of god and to rest in him alway with al thy myghtes and powers without muche trouble or busynes with a certayne louely flowing and a louing inclynacion or bending of thy inward spirite to godwarde hauing thys thy inclynacion lyghtened with the knowlege of god by faith hope charytie Thys is one fundacion and ground of gostly lyfe Thou must labor wyth intencyon godly not to seke the secreate consolacyon of soul but rather to desyre al derelyctyon barrennes aduersitie that thou mightest be come one with god and to haue fruicion of god with god THe thirde is the mortificacyon of al the affeccion of thyne owne sensualitie aboue or beside reasonable necessitie in the delight delectacion and plesure of meat and drynke of apparell and other temporall thinges also in the pleasure and delyght in vayne vnnecessary cogitacyons wordes gestures and talke with men or famylyars and fryendes for sensual loue only Also in delectable appetytes to haue or to see fayre pleasant thynges to heare newes and to occupye the sensies in vaine without resonable cause as to se that and heare this These and al the solacyes and delightes of nature thou shal mortyfie and by full and perfect turnyg thy self from all such thynges as sensualytie is wont doth delight to rest in for thes make al deuocion and goostly exercyses both vnsauery and also more hard Thou shalt also take great heede and be well ware that thou haue nor bere none affectyon in thy harte to any solace or syn be it neuer so lytle whō thou doiste not labour to pulle vp by the roote Thus must thou nedes do that al sensualitie may vtterly be mortyfied least the whol heape of thy good workes come to nought THE fourth is the mortificacion of the affection of seculare and wordlye loue the whiche causeth a mā to do many dedes of vertew that he myght come to some commoditie or honour by those wordly persōs to whom he is so affectionat ether fearing to displease them ether to sustayne any dāmage or discōmodytie or harme This affeccyonate loue thou must vtterly mortifie and also the carnal loue towarde thy kinsefolkes and the loue that thou haist goten amonge thy fryndes and that whiche thou berest to them for their benefytes so that wythout all accepcyon of any person thou do loue purely god and goddes Image in them grace and vertew not flatteryng or vpholdinge louinge or dissemblinge anye mans vyce or sinne but thyrst and desyre wyth all thy hearte the soule healthe of all menne Thou muste mortyfie also the inordynate loue and affeccion that mouyth to anye vnquietnes distraccion or desyre to haue the frendship or bodely presence of anye person and paynteth thy fansye and mynd wyth ymaygynacions of them specyally in tyme of prayer or els when thou woldest turne thy selfe vnto god defylinge and infectyng thy harte as it were a
very venome of the loue of god Thou must therfore sley thys inordinate loue and loue god only renouncing al creatures that thou maist be drawen vp wyth hys loue and mayst be swallowed vp all together in hym THe fyfte is the mortyficacyon of all affecciō in Idle thoughts which are wont to come in the mynd to trouble vs diuerse and sundry wayes by insurges greate flowynges as it were a great mayne sea causeth the feruour of goddes loue vertue to decaye in vs though they abide not in the affectiō thei must yet be mortified al other noughty cogitacions whiche we do suffer somtime by neglygence to enter into vs with sensuall pleasur These though they come not to deadly consente yet do they defile the soule they make heuy the holy goost and do great dammage vnto the soule Bothe these noughtye thoughtes and cogytacions and also the other ydle thoughtes and cogytacyons aryseth commeth of our owne negligēce vnmortificaciō bycause we do not labour indeuour ourselfe to compel with violēce our hart to holy thoughtes but do suffer it to wander vpō superfluous and euyl thynges not to spend frutefully our tyme. And therfore when we returne our selfe inwardlye we fynd our harte burdened and comberid with innumerable distraccions whyche dothe hynder and distroye our gostly profet Not these only therfore thou shalte cut of from thy harte but also thou must vtterly put awaye some lefull thoughtes whether they be of lawful charge temporal of scruples of consience or of secreate or curius search of thynges and thou must busely prynte into thy hearte the Image and memorye of thy lorde Iesu crucifyed for the and of hys moost profund humlytie pouertie mildnes of al his holy vertues in thy outward mā also printe in thy hart the image memory of his infynite charitie wherby he created the al thynges and redemed the so preciously in thy inner manne that thy thoughtes maye turne into affection and thy knowlege into loue For the loue of god doth worke the mortyfycacion of nature the lyfe of the spyrite the worke and operacion gostly of the hier powers of the soule the influence or flowyng into god and the solytarynes and departure from al creatures Thou shalt also turne thy affectyon whol desyre to come to perfect solitary very lonnes departure frō al creatures not only ī body but moch more in thy hart affections that thou maist attayne the pure syngle rest quietnes of harte This rest dothe norysh very greatly the louely influence and tendyng in to god for solytarines silence and the strayt keping of thy hart are as fundamentes and groundes of gostly lyfe THe syxte is the mortifycacyon of all care thought which is not of iust necessytie profyt or obedyence and also of al passyons vnmesurable myrth heauines hope fear loue hate anger as shamfastnes these muste be mortifed that nothing maye rest in thy hart but god or for god Wherefore thou must mortyfie all suche carefulnes vnnecessarie al such passions natural And al thy outward workes and occupacyons that necessytie do requyre iustly of the thou must do them wythout much trouble or carefulnes of thy mynd hauing thy whole hart affeccion eleuatid and resygned in to the handes and wyll of god For trewly by suche occupacyon thoughe it be laufull that distracteth thy hart derkenneth thy wyt and vnderstandynge thy affeccyon waxeth cold to god warde al goostly exercise wil be vnsauerie to the and thou shalte scante be able wyth great labor to recollect thy nether powers of thi soule in the time of praier Wherfore yf thou wylt easely ouercome al temtacyons labor busyly to beare alway thy mind and desire inwardly lyftyd vp and eleuatid vnto god folowynge alwaye more the inwardly exercyse of loue then the outward workes of vertue Vnto the whych poynt there can no man come except hee fyrst be rydd and delyuered from all thynge vnder god and be so rapt in god that he canne contēpne and dispice him self in al thinges for the pure loue of god For pure loue of god makyth the spyryt pure symple and so free that without any payne or labour it can at al tymes turne and recolect it self in to god THe seuenth is the mortyfycacyon of al bitternes of hart toward our euen Chrystē whych arisith originally of dyuerse causes Fyrst of presūpcyon of our owne merytes where by we be redy and prone to iuge rashely other and to dispyse them we beyng ful of vnryghtwysenes oure selfes For thys vnryghteousenes genderyth in vs indignacyon and not compassyon Secondly it arysyth of immortifycacyō bycause we haue not mortified those thynges and the desyres of them wych inflamith vs to murmur against our prelates and superiors and other that wyll not agre vnto our naughtynes or vycyousenes but resist them Thirdly is aryseth of rancore and enuy or hate for some offences passed for the whych we desyre to preuente and to take amysse the dedes of them whom we hate and fynde in them somewhat that we myght rekuke Fourthly it ariseth of enuy against for the vertues of other which we lacke and haue not and therfore we seke al meanes to extinct to hyde them that wee might be preferred or takē as wel as they or leaste they shoulde be more sete by or as muche as we Fyftly it aryseth of a nawghty and exasperate and froward conscience by the whiche lyke a cockatryse we desyre and wolde fayne hurte other and to bring them vnto sinne wyth vs for we enuy the grace of the holy gost and of malyce wherwyth we are full oure selfe we take vnto the worst al thynges so sinne we against the holy goost These and other bytternes and melancoly of harte thou must distroy and consume in swetnes of the loue of god that thou mayst loue thy very enimeis and persecutours wyth as ful affection of thy harte as though they were thy moost dere frendes as in very dede they be for they do bryng promote the vnto greate merytes ¶ The eyght is the mortifycacion of al afection vnto vayne glorye and lykynge of thy selfe honoure to all pride of thy selfe in thy wordes and dedes of thy graces and gyftes To this thou shalte come by clere and perfecte consyderacion and knowlege of thy owne vylenes and by perfect desire of the contempte of thy selfe that thou myghtest please honour and worship god onely Wherfore thou shalt ascribe vnto goddes only grace wyth chyldlyke faythfulnes fydelyte al the goodnes gyftes and graces of thy selfe and of all other reputynge thy selfe mooste vnworthy of any of them and more vyle and wretched then al mē liuing fyrst by reasō of the great greuousenes the fylthynes or enormitie and the innumerable multytude of thy sinne great vnkyndnes to god Secondly by reasō of Infinite sinnes whiche thou shouldest haue fall in yf the only mercy of god had not preserued the.
Thirdly by reason that ther is no synner in this worlde but yf he had receaued so many gyftes and graces of god as thou hast done and had had so many occasyons to haue done wel as thou hast had he wold haue seruyd god more faithfully then thou doyst And thus shalt thou on the one party be thankeful vnto god and on the other syde thou shalt humble thy selfe very greatly These well wayed thou shalt desyre with all thy harte to be contempned mocked ouer trodden of al men and that for the very loue of god and this is a very compendyous and a ryght waye to come to greate meryte ¶ The nynth is the mortificacion of all affection in inwarde and sensible gostly delyght in grace deuocion loue and sensible swetnes in the nether myghtes and powers of the soule The whiche swetnes delyght and deuocion sensyble be not very sanctymonye or very charitie in dede but they be certayne gyftes of god whiche are geuen to vs not that we shoulde rest or contente our selues with them only but for an helpe of oure infyrmytie that we myght moore earnestly mortyfie our selues Wherfore if thou wylte knowe how much trew loue thou hast loke howe moch thou art mortifyed in these .xii. poyntes for so moch very loue and sanctymonye thou haste and no more yea al that thou canste aske of God what euer it be yf thou do not referre and ordeyne them to the mortification of thy selfe all are myxte wyth nature whiche sekyth her selfe al moost in all thynge yea in god and in godly thynges so subtylly that beyng stayed in one syde she crepyth in on the other eare we can wel deprehende her Therfore ther are very fewe that come to the very knowlege of them selfe or do perfectly mayster them selfe in al thynges Moreouer thou shalt mortyfie in thy selfe all curyous inuestygacion or serche all curyous speculacion knowlege and vnderstādyng vnnecessary of things or sciences as wel diuine as humane in that which many do wast miserably their time labor euer lernyng as the appostle saith and neuer attaynyng or comyng to the knowlege of the trewth For as muche as the perfecte lyfe of a christiane mā is not groūded in highe knowlege but in profunde mekenes in holy symplycitie and in the ardente loue of god wherein we ought to desyre to dye to al affection to dye to oure selues to sustayne payne and derelyctyon that we myght bee perfectly knyte and vnyted vnto god to be swallowed vp all together in hym ¶ The tenthe is mortification of all scrupulousnes of conscience by ful confydence and trust in the goodnes of god This scrupulousnes vexeth troubleth very many by reason of the inordinate loue that they haue to them selfes by the which loue they feare more the vengeance of god hell and hys ryghtwysenes thē they loue hys goodnes his honoure and prayse And therfore of a seruyle feare they do all there good workes and do auoyde and eschewe all syn and euyll that they shonne And therfore they do not amend faythfully their fautes whose pryckinges and remorse troubleth them nether can they haue ful confydence in god For bycause that their loue to godward is but slender and smal it gendereth in them but slender and smal confidence trust in hym where contrary wyse if they had a greate and an ardente loue it wolde gender in them a greate confydence and a ful trust in god O blessed hope and trust in god so longe as a man do not wexe the colder in godlines but is sturyd more earnestly to mortyfication to the more pacyence in all aduersytie and to the more thankfulnes blessed I saye is that hope and trust in God THe eleuenth is mortification of all inpaciēcie of hart for any outward aduersitie infamy derision rebuke or cōtumely losse of goodes sycknes paine in bodye persecution and desolacion and derelyction of the mynde the whiche may chance and fortune vnto a man by goddes permyssion wyth the whiche he is wont to trye hys dere frendes and that of moost excellente charytie to the euerlasting helth of them in the whiche our lorde Iesu hym selfe was many wayes tryed and for oure example and loue wyth moost mylde and meke harte sufferyd contumely shame sore strokes scorgīges spettyng thornes whippynges confucion wyth the intollerable tormentes of his crosse and passion and he not withstāding prayed for his ennemies Nether coulde they laye vppon him so many and so paynefull tormentes but he euer desyred to suffer many mo and moch greatter for the honoure of god his father the saluacion of oure sowles Therefore shouldest thou also suffer the lyke pacyently yf god suffer them to come vppon the. Fyrst that thou pretende neyther in harte worde nether dede any rancor nether vengaunce Secondly that thou beare no bytternes or heuynes in thy harte which bytternes ryseth of the in ordynate loue to thy selfe but thinkinge thy selfe worthy to suffer moch worse and more greuous euilles suffer thou al thinges mekely and offer thy selfe redie to suffer all aduersytie that may chaunce vpon the for euer here after And thirdly thou shalte suffer all thynges by affection of perfect paciente wherby thou maist be conformed made like to the blessed life of thy dere lord Iesu that is thou shalt not only suffer what commyth but thou shalt long in maner and loke wyth greate desyre and receaue with greate gladnes and Ioy all aduersitie and be euer redie to suffer more greuous greater Here of shalte thou optayne greate aboundaunce plentye of the loue of god that shall so penetrat and purifie al the powers of thy soule that thou shalte not in maner feale any paine but shalte loue thy persecutors with as harty loue as though they were thy neare and specyall frendes and louers ¶ The twelffe is the mortificacyon of al thyne owne wyl with ful perfect resignacion of thy selfe to suffer al derelicciō inward outward paine pressure or harts griefe and desolacyon for the pure loue of god And bycause that a mā hath nothyng that he settyth more by then by his owne free wil of whose abuse al vyce syn springeth therefore if thou resignest perfectlye thine owne wyl vnto god inmedyatly this fundacyon once ouerthrowen al vyce and syn spryngyng here of comyth to nowght Wherefore it is very profytable to such as are imperfect to make obedyence to some discrete person and to geue them selfes vp to the wyll of another To suche as be perfect it is necessary to haue a wyl to submyt thē selfes to other when so euer it pleaseth god It is expedyent for euery mā to marke wel and to execute in them selfes the wyll and pleasure of almyghty god Thou shalt marke thre kyndes of obedyence and thou shalt labour to come to the highest which is the obedience of vnion The fyrst is of vow This ought to be outwardly in al commādementes preceptes of thy prelate with al
and deare spowse beholdyng hym suffer so greate and intollerable paynes for thy sake Yf thou weere well and faste knytte vnto hym in perfecte charitie thou woldest take excedyng great compassion vpon hym Yf thou feale nothing the payne of thy heade thou arte not a member and one wyth hym Playnely lyke as we shoulde take more compassion and pyty vpon the heade then on the other members euen so oughtest thou in comparably to take more compassion vpō thy lorde Iesu then thou woldest or shouldest do vpon ether father or mother chylde kynsman or most deare frend yea then vppon thyne owne selfe if thou shouldest suffer all these forsayde paynes that thy lorde suffered for ye. Therfore now good doughter let vs drynke oure selfe dronke with gall wormwode and myrre Let vs feale and thinke on hys precius and payneful woundes let his rebukes scourges woundes pearce through the bottome of oure harte let ther remayne nothing in vs that is not all drowned in sorowe and vehemently afflyctyd and troubled ¶ Thyrdly thou must beholde the passyon of oure sauioure Iesu to wonder and with admyracyon consyderyng who it is howe moche he sufferyd and for whome he suffered Who suffred plainly the very sonne of god most myghtest moost wysesest and the very goodnes it selfe And so good that howe muche so euer goodnes and nobylite thou ascrybest to hym it is nothinge in respecte of hys greatnes and excellence All thinges be they neuer so good and neuer so greate and excellent they are but one aske yea they are but very vanytie and ryght nought in comparison of hym How great are they that he sufferyth certaynely trauel in a strainge contrey banishement flyght hunger thurst colde heat temtacions horyble feares persequucyons wayte of his ennymies to be taken traytory spyttynges reuyles and rekubes bondes scorginges stormes sorowes plages and sores strypes woundes and death For the very glory it selfe was spyghtfully spit on right wysenes it selfe was condempned The Iudge of the worlde was iuged and arayned he that toke wrong was blamed The innocente was defamyd god was blasphemed chryst was trodden vnder foote lyfe it selfe was slayne the sonne was derkenyd the moone wexed blacke the starres were scatered abrode and al these thinges did he suffer paciētly as it had ben a lambe which with one only becke was able to haue drownid into the bottome of hel al these vnkind and wycked people that so handled hym But for whom suffered he for moost vyle mancyples for most synfull ennymyes of hys yea for very deuilishe persons and the chyldren by imitacion of the deuyll for the contempners of the maiestie of god vnkynd and vnthankefull seruauntes to the greate goodnesse of god Wonder therefore that suche and so greate a lorde wolde suffer suche and so greate paynes for most vyle and moost abiecte sinners and wretches But now of whome suffered he Of his owne chosen and specially chosē vnto whom he shewed al goodnes and bountefulnes of the most vylest the most excellēt of the vnwyse and fooles the most wysest the whiche is the sempyternall worde and wysedome of God The moost godlyst of most vngodly wycked The euerlasting bryghtnes of the moost filthiest mater and corrupcion In al these lyfte vp thy harte mynde and maruayle at the infynite goodnes and lyberalytie of almyghty god that bought the wyth so great a price Fourthly prynte the passion of thy lorde in thy harte to reioyse thereof for thou oughtest to be glad and ioye in it with moste harty thankes geuyng for the redemcion of the nature of mā for the restoring of angels and of the greate clemencye and mercye of allmyghty god And as for the redemcion of mankynde thou oughtest to be wonderfully glad accomplyshed by chrystes most bytter passion and precyous death Who is he I praye the that wolde not reioyse and be glad perceuinge hym selfe delyuered by this moost blessed passion frō euerlastinge death from the shame of synne frome the power of the deuyll Who wolde not vnmesurably excedyngly reioyse beholding and consydering that the hygh and most al mighty lord god so wel doth loue him that he wolde submyt and subiecte hym selfe vnto so greate vyces and affliction to redeme hym not that he shoulde reioyse at the abiection and passion of oure lorde but of the most gracious affect hereof of the tender affection and loue that he declaryd in hys passion and afflyction what prynce in the kyngdome or empyre of an emperour or kyng perceuing hym selfe so greatly to be in fauoure and loue wyth his lord that his lorde master wold be redy to suffer death for hys sake wolde he not very greatly reioyse and be glad in his whole hart Howe moch more then ought we most vyle wretches wycked synners and noughty seruātes to reioyce and be glad perceauing that the king of al kynges and lorde of all lorddes oure creatour Iesus chryst doth loue vs so feruently that he wolde offer vp in sacryfice hym selfe vnto most foule and most vyle death Let vs therefore be glad wyth ioye vnmeasurable that our lorde Iesu louyth better eache one of vs than any man dothe loue hym selfe Let vs be gladde and reioyse that by the blessed passion of Iesu the ruyne and breche of the angels is restored Ther ought to be in vs greate Ioye gladnes syth we se that by the passion of chryste so noble and blessed a colege of the Angels is repayred that there myght be one fold and one shepehard and al to be one in one god In this ought we and haue we good cause bothe wyth the heuenly courte and the mylytante churche of chryst here to ioye and to be glade O moost amyable and verely moost venerable passion of oure sauioure whiche ioynyth to gether thynges the were so farre a sonder and knyttyth together thynges so farre sequestrated and moost strongly and most fyrmely vnytith byndyth them fast together wyth the bonde of moost perfecte loue in the felycitie of ioye sempiternall But we ought to reioyse and to be glad specially perceauing in al these foresade thynges the hyghe wonderfull clemencye and mercy of god and of oure lorde Iesu christ I thynke the cheafest and hygh glory and ioye of the goodnes of the good angels is perfectly to consider the clemency mercy and benefites of god also his vnmesurable goodnes And this ought to be the syngulare inwarde ioye of hym that is contemplatyue that in the very marye of hys soule For where I pray the dothe more apere the powryng vpō vs the most bontefull mercy clemencye and goodnes of the most swettest most louing heuēly father of our lord Iesu christ thē in his passion wherin he suffered such sort so greate so fowle so shameful so greuous paynes turmentes al to deliuer to gloryfie hys wicked enmie for the redempciō of a very vanitie worthy of euerlasting death Let the deuoute persons enter with al deuocion
therfore greate cause to loue hym agayne and to shew louyng kindnes vnto so curtyse and kynde louer and lorde god Nowe if thou canst feele thy harte mouyd vnto loue towardes thy lorde Iesu by thys or lyke comtemplacyon of hys benefites and of his infinite goodnes that hath loued the from the beginning of the world wyth an euerlastyng charyte then shalte thou procede and force thy wyl and affection to these thre sortes or degrees of loue The fyrst is bare loue that is to saye thou must moue thy selfe to loue hym only and forsake al loue that thou berest to thy frendes kynsfolkes apparel bokes and of any other thing in thys world For thou canst not loue these and loue god only For he wil haue al thy loue as he is most worthy and must be louyd barely alone wythoute any thing wyth hym For so dyd oure lord Iesu hang al bare and nakid of al frindes conforte and of al thynges vpon the crosse Yf thou can fynde and feale this pointe of loue in thy harte then must thou procede laboure to haue loue Thou must haue no desyre to any thyng created and specyally this pure loue is when thou hayst ful mortyfied in the al natural passions and vyces as angrynes melancolly inordinate Ioy lyghtnes suche other so that the powers of thy soule be pure and cleane from al sinful inclynacions and dysorder cleane delyuered from al imaginacions or any lettes or impedymentes of the pure and synceare loue of god that they may imbrace their lord god with most pure clene loue Thurdly thou must procede to come to the thurde poynte of loue that is thou must loue thy lorde god with vehemēte strong and affectuous loue And this loue compriseth the other two aforsayd loues makyth the one wyth god and makyth the towardes al other thynges as it were insensyble and feltyst nothing els but only thy owne moost swetest loue Iesu Heare of commyth it that thou canst and shalte remayne styl in god wher euer thou becomyst and wyth whom soeuer thou be For thys loue wyl neuer suffer the to cesse from louyng of thy deare Lorde Iesu nor wil not suffer the to rest but make the bestowe al that thou arte to the glory and honoure of thy lorde god And of this loue it is that thou woldest if thou coldyst make of euery lytle grasse thou seist some excellēt creature that it myght loue and laude the lorde thy god wyth the. Yea if it were possible thou woldest make of euery mā an whole heuē and so many heauens as ther are men and offer them vp to god wyth al thy harte and moost pure and louely desyre to hys glory laude prayse and honoure Now whē thou fealyst this threfolde loue in thy hart kindlyd and thou altogether incensid and set on fyre wyth the loue of thy lorde thou muste recolecte and gether to gether with force al thy wyttes sencies and powers of thy body and soule as it were wyth in thy self as though thou were deade from al other thinges in the worlde And so as one ful of loue thou shalt approche vnto the most gracious most louinge and most swete hart of thy Lord Iesu Thou shalt enter therin as into an infinite sea of goodnes botomlesse depeth of vnmesurable loue and charitie wyth these foure exercyses But yet whether thou feale in thy hart these pointes of loue or no thou shalte procede neuerthelesse and folowe wyth these foure exercises and haue a good wyl and desyre to haue these pointes of loue and this shal suffice I trust in god for a beginner vntyll god geue to the grace of this loue for it is a syngulare gyfte But thou must eare thou enter these four exercises in the hart of Iesu make this peticion vnto that moost blessyd and mercyfull harte saynge O Most dearest louer of my soule my moost swete sauiour Iesu whiche of thy infynite charytie and most tender loue that thou baryst vnto my pore synfull soule sufferdst moost payneful passiō and and moost cruell and dreadful death in the same charytie and loue in the most blessid merites of the same passion and death grant I beseke the that moost excellente gyfte of loue and charitie that I may be set on fyre and so incensed wyth the moost feruente and syngulare loue of the that I may loue nothing but the alone that neather frynde nether louer nether anye thynge in this world be it neuer so pleasant or profytable may haue any parte of my loue but thou only ¶ Graunte me also cleane and pure loue in al the powers and sences of my soule body that they may be pure from al passiōs and inclynatiōs to sin disorder of sinfull corruption that my soule in al her myghtes powers may wtout let or impedimente frely wholy loue that her creatoure redemer herswete spouse most faithful louer Graūt me also most mercyful lord to loue the vehemētly affectuously that I maye be towardes al other thinges dead as it were insensyble wythout any fealyng That I may not feale nor perceaue any thynge but the only my dere lorde and louer Iesu that where euer I be wyth whome euer I be I may neuer forget quayle or slake in thy burning loue that I may neuer stynte nor cesse to bestowe al that I am and can to thy glory and honour and worshyp and neuer to be satysfyed in wel doynge to thy sempyternal honour and my soule helthe THen shalt thou approch with moste harty affeccyon and deuocyon vnto the blessed hart of Iesu recollectyd as is aboue saide in al thy powers sensies of body and soule and shalt enter in as it were in to that most blessed tresure howse of grace and bottomlesse fountayne of al goodnes with these fowre exercyses folowynge Fyrst thou shalte make from the bottome of thy harte or as wel as grace shal helpe the resingnacion offerynge thy selfe bodye and soule whooly with al that thou art and haist and al creatures moost frealy vnto hys moost louely wyl and blessyd pleasure in thys world to the end here of for euer to abyde al aduersytie pressure or sorow of hart al payne of bodie vnto al thynges that is possyble to come vnto the at his wyl Yea to abyde the paynes of hel yf it shulde be his pleasure for hys loue thou must be redye that he may haue and vse the as hym pleasyth euen as he hadde the at his pleasure ear thou wer creatid Thou muste make this oblacyon thus in thy hart and desyre MOOst mightiful and most louing lord Iesu al thing that I haue and that I am and al thynges in this worlde in heauen and in earth are thyne Wherfore moost gracious good lorde I here offer yelde vp to thy blessyd wyl and pleasure my soule my body wyth all my substance that I am or that I haue and al creatures that euer were or shal
the blessyd sacryfyce of masse wyth harty deuocioÌ„ callynge to god most hartely to renew and encrease his loue in the. Fourthly thou must receaue as often as thou mayst conueniently the blessed sacramente or at the least receaue the bodye of our sauioure Iesu spiritually Fyftly thou must reade once in the days and haue medytacion of some good vertuous and holy lesson that thou mayst be the better therby Syxtly thou must exchew and auoyde as neare as thou canst the company and famyliaritie of al persons of what estates soeuer they be yf they may be occasion to the to omyt any good exercyse or to do any sinne be it neuer so lytle ¶ The fyftene impedimentes THe fyrst impediment whiche is in maner the grounde of al sinne as saynt Augustyne sayth is the loue of thy selfe and of thy owne commodytie and profyte the subtyle nature of manne sekyth the owne commodytie in al thinges and is not perceiuyd excepte thou take very greate hede and serch depely the very ende and trewe purpose in al good thinges that thou doist or euylles that thou doyst exchew For in al thy good dedes thou doyst and in al sinne that thou flyest yf thou loke wysely and depely dost searche the cause hereof thou shalte fynde that thou doyst oftentyme seke more thyne owne commodytie then the synceare and pure loue and wyl of god For sometyme thou shalt fynde that thou desyrest and laborest for vertew and doyst praye and vse good exercyse bycause thou wold come to the blysse of heueÌ„ and flyest sinne to escape the paynes of hell and purgatory in thys sekest thou not purely the wil of god but the commoditie of heuen and the exchewynge of payne Trye thys and aske thy selfe yf thou were sure that thou shouldest neuer come in heauen nor neuer haue rewarde for this good deedes and verteous life but neuer the lesse yf it were the pleasure of god that thou shouldest suffer hel paynes for euer whether thou woldest neuer the lesse do as wyllyngly as gladly as many good workes as dylygently flye sinne for the onely wyl and honoure of god as thou woldest do for feare of payne and for loue of heauen Yf thou feele thy selfe in thys mynde and good wil in al thy dedes plainly then doyst thou not seke thyne owne coÌ„moditie but purely goddes wyl and honor For this woldest thou do whether god wil rewarde or regard it or not so it be his plesure and honoure In lyke maner in oure dedes we seke ofte tymes oure commdytie before man We oftetime exchewe euyl bycause we wolde be ether praysed honored ether we wold not be rebuked or punished Some time we esteeme oure exercises and doynges streyte Thus we fal into goostly pryde or els we delight in our swet thoughtes and sencyble deuocion or in our swete teares and set so much by them that if we feale them not or if they be subtractid and be taken frome vs then we waxe dull heauye and sorye and vndeuoute and haue no corage to go forward in good lyfe thus we fal into goostly glottony or auaryce whiche is wery perylus A gaynste those greate dangers goostly we must study to do goostly and bodely for the pure and only loue of god without al respect or regard of reward only bicause that the dede prayer or exercyse doth please god and bycause that I am bounde to do al that I can wyth al the myght and powers of my bodye and soule of very pure loue to honoure him selfe and to rest in hym wythout scruple of bond or custome wyth a certeine inclinacion of inward loue as my hart wer taught inwardly by god that suche good dedes and vertue shoulde please hym and in no wyse to seke any secreate comfort commodytie or consolacyon of the spyryte or soule but rather for goddes sake to desyre al desolacyon aduersytie and derelyccion at the pleasure of god The second impedyment THe second impediment is affeccion loue and care of temporal and corruptyble thinges of this worlde What is thi inordinate loue towards creatures Playnely al that loue which infectith dystractyth or troublyth the mynd of man or caussyth a man to desyre to haue thys or that to hear or se this thyng or that except it be only for the pure and only honoure of god And chiefely the couetousnes or loue of certeine or peculiar thingê as of money of housyng of garmentes or ornaments of napkyns of bokes of exquisite and fyne housholde stouffe of other commodities apperteining vnto their daily vse whether they be necessary or superfluê° in the which thynges they rest with a certayne sensual pleasure and delyght vnto the whych they are so affeccionate and al together geuen yf that thes thinges should be taken from them they wolde be euyl contented Thes maner of parsons be very proprietaries before god For the pouerty of the spirite that the gospel teachyth consistyth pryncipally in this pointe That a man shulde possesse these transitorye thinges that he shulde remayne lose from al loue of them from all affeccioÌ„ toward them froÌ„ al rest in them as thoughe he had them not So that at the pleasure and wyl of hys prelate he shulde be euer redy to forgo them gladly wold find in his whole hart without any gruge wyth quyetnes and gladnes to forsake theÌ„ vtterly and suffer them to be taken frome hym And that he do nether desyre to haue nor to holde theÌ„ neather to forsake or geue them but only as it may moost please god for his moost honour And thoughe carnal affection do gruge and murmure that maketh no greate matter so he vtterly in hys harte and wyl wolde be ryd of such noughty grugyng for in tyme by grace he shall ouer come it For his mynde ought to be so fre and nakyd from them that he may at al tyme offer vp hys harte frely to god what euer chanceth or fortunyth to hym wythout trouble at the lest in hys wyll inner desyre he may be at quyet rest He must therefore not only ryd hym selfe and do away the thynges that he hath superfluus vnnecessary and al such as he hath only for pleasure and curyositye but also in suche thynges as ar very necessary he must take no delight nor pleasur At the least he must not rest in the pleasure whiche he fealyth in them Ye rather let hym learne to be wery of such burden of necessitie and be euer desyrous of moost extreme pouertye and barenes that he may be more conformable and lyke vnto his master and sauior christ whiche honge al nakyd on the crosse not only of fryndes and of bodely comfort but also of al delyght and pleasure ful of bytter sorow and payne ¶ The thirde impedyment THe thirde impediment is the vnmortyfied sensualite by the whiche men be very ready to gadde abrode in their affection mynd and turne them selues to the pleasure and delyght that we haue to se fayre thynges
god to abyde in there to talke vnto thy soule ¶ The thurtenth impedyment THat is studie vnmesurable where in the vnderstandyng is al together occupyed wyth bare speculacion of suche thynges wherin is nether deuocyon nether incensyng or kyndlyng of the minde nor vertuous affeccyon is sought for but the bare redynge for it selfe bycause it delyghtyth or pleasythe the reder or els it is taken for some vayne knowledge Suche maner of parsons become vayne and puffyd vp in their great lernyng and of suche knowledge presūptuous yet very baren in the affeccyō of that wherof they cā so wel talke For they can bable and say much of spyritual lyfe and goostly fealing but they neuer tast it but be for from the fealynge here of Thou shalt not rede and study therfore that thou mayst be countyd learned but that thou mayste be the more deuoute and godlie Alway thinke rather that thou art ignorant and canst nothing And desire to know nothing with the holy apostle paul but thy Lorde Iesu Chryste and the same crucyfied For if thou canst and knoweste Chryst it is ynowghe thoughe thou know nothing els Exercyse thy selfe in his lyfe and passyon cōtynually beholdyng deuoutlye in medytacyon what he suffered that thou mayste haue compassyon and sorowe wyth him and how he sufferyd with what Obedyence mekenes pacyence with al other vertues that thou thereby mayste be prouokyd to folow lyke vertues and wherfore or why he sufferyd that thou mayst be thankeful vnto him in louyng hym againe as he louyd the syth he suffered passion and death for the. Let there grow and encrease in the contynually desyre to be lyke vnto thy louyng Lord and sauyor Iesu Chryste in sufferyng that as he sufferyd most cruel passyon and payneful death for the so thou must be wylyng to suffer al aduersitie and griefe for his loue and honor that he shal lay and suffer to com vpon the. ¶ The .xiiij. Impediment THat is the inordinate delectacion and as it were a rest in gostly spiritual swetenes as when we do rest in the delight in grace in deuociō in loue in sensible or felyng deuocion which be al the giftes of god lent vs. We must not rest in them or set to muche delyght in thē but vse them as meanes to leade to lyfte our hart and ful affection to god for him selfe They are not the very sanctimony charitie but certeyne gyftes of god geuen to vs for a helpe to our infirmitie that we shuld mortifie more diligentlye the inordinate loue and affecciō to our selfe and not that we shuld rest in them The more then that a man is mortified to hym selfe in al these poyntes that are here spoken of the more charitie true loue he hath and no more Yea whatsoeuer he askith of god if he doth not vse it to the mortifiyng of hym selfe it is impure and myxte wyth nature whiche sekes it selfe in all thynges so subtylly yea in godly thynges that if it be stayed or letted on the one syde it wyl craftelye apeare and crepe in at another hole before we can well perceiue it The .xv. Impediment 〈…〉 THat is the coldnes in deuocion and in the desyre of perfeccion whereby many be led by costume do many good workes thynkinge that perfeccion lyeth more in the multytude of good workes then in the feruour and increase of charitie therfore they folowe not the tracte and monicion of the holy gost in forsaking them selfe But thou shalt take and holde thys rule as the summe of gostly profite At al tyme as nyghe as thou canst kepe thy hart mynd eleuated vnto god with louely turnynge memory of him with feruent desire to please hym most perfectly sighing crying with out ceasyng with some brief burning aspyracions louely sentences as for example ¶ Oh my lord god the only lyfe of my soul Oh the whole desire of my hart whē shall most hertely loue the when shall I perfectly and vtterly forsake all the world contemne my owne selfe for thy pure loue ¶ Oh that I could depart wholy from my selfe and be wholy turned to the my lord that I myght wyth most burnyng loue be transformed and altered into the. ¶ Oh the swete thought of my hart graūt me grace to loue the with al my hole hart with al my hole soule and mynde with all the myghtes and powers of my body and soule And thus dyuers wayes as the holy gost shal put in thy mynd at al tymes thou muste desyre loue sighe for thy loue thy lorde Iesu Thou must also laude prayse and geue thankes often tymes vnto hym Thys is most worthy and most noble exercyse whereby thou mayst optaine infinite thynges of the infinite goodnes of thy lord god for the desire of charitie shuld extende it selfe infinitely God hym selfe cōmaundeth vs to aske and he hym selfe also hath promised to heare vs which of his infinite liberalite suffreth no sygh nor mone made to him to passe voyd or without frute For either he infūdeth grace either increaseth the same either draweth the harte to hym more effecteousely either he refresheth it swetely either geueth it some gostly light or els cōfirmith it more stedfastly Do not therfore loose by negligence nor neglecte suche noble gyftes which thou mayst optayne euery hour Cease not flye not from the face of thy louyng lord but folow pursue thy dere loue and lord thorow fyre and water And when thou art distracted frō him whē thou art temptid or ouerthrowen thereby be it neuer so often or neuer so foule a fal returne agayne I say vnto the lorde of all mercy and pytie he wyl not forsake the. Begyn againe boldly intend māfully and most hertely desyre to cōsume and bestowe al that thou arte al thyne in his loue and laude in his honor seruice For vnthākefulnes causeth the wel of hys mercy to dry vp the spirite within vs cryeth withoute ceaseing in our soule that we shuld be thankeful vnto god for hys giftes lauding praysyng hym in hart worde and dede which is blessed and praise worthye worlde withoute ende Amen Certaine steppes of stayres general to know how much thou doest profite and grow in the loue of god forsaking of thy selfe And as ofte as thou shalt loke hereon lament be sory that thou arte no farther forward and force thy selfe with a good hope corage in god to increase and growe better THey stand on the fyrste stayre or step which are wel groūded in catholike faith and the feare of god and for gods sake exchew al deadly syn But yet they are but colde in charitie and neglygent and slowe in the gostlye lyfe For they seke al together natural cōmodities and sensual cōfortes and solace whose gostly lyght is but dym obscure theyr liuyng is daungerus not withoute peryll and theyr saluacion is but doutful Bycause that whyle they thynke it inough for saluaciō to
together in all the whoole world can thinke or speake it is lesse in comparison of hys hyghe worthines and perfeccion then one lytle droppe of water in comparyson of the whoole mayne sea And yet marke well he so myghty so great so hyghe and so wonderfull a lorde god hath creatyd thy soule moost nobly vnto hys owne lykenes and made it able and mete to be pertaker and to receaue his hygh maiestie and goodnes by loue of hym For he hathe knytte vnto thy soule three excellent myghtes or powers that not only in the lyfe to come in heauen but also in this present life and world thou myghtest know hym by thy vnderstanding in fayth and goostly contemplacyon And by thy wyll thou myghteste choose and loue hym And by thy memorie thou mightest reste in him and be knyt vnto him thou myghtest remayne and dwell euer in hym And playnely yf thou weere not blyndyd by the deuell the world and the fleshe and the loue of thes thou woldest be so rauished in the pleasure and loue of hym that for Ioye and wonder thou shuldest not be able to stand but faynt and synke The Ioyes and sorows of this world thou shludest not marke nor take any heede to them nor passe for them any thyng at all For thou woldest not suffer thy selfe in any wyse to be seperatyd not one momente from the consyderacyon and loue of that hyghe and infinite goodnes ¶ Secondlye consyder and beholde with greate Ioye gladnesse and thankefulnesse how so hyghe excellent wonderfull a lord of his euerlastynge loue and charytie offreth hym self euery where in euery place specyally in thy soule very presently vnto the. Yea more nearer the then thou arte to thyne owne self to vpholde thy lyfe and being to conserue to gouerne the and to saue the and to bring the to eternal blisse Wherfore thou haste more neade to be ware and charie of thy honestie of verteous couersacyon yf thou wylt not dissemble for as muche as thou dost all thynges yea al that thou thynkest and spekest is openly done spoken and thought in his very presence whiche seeth all thynges Take heede therfore and consyder thy moste deare louyng lord god thy creator thy very hartes loue alway before the present and walke in thy conuersacion lyke a chaiste spouse with reuerent feare louely shamefastnes mekenes obedyence and pacyence before the eies of so highe a maiestie of god preparing thy selfe alway without ceassyng to please him syghyng and desyryng in the botome of thy hart to haue hys loue in thy hart and moost louyngly to enbrase hym ¶ Oh what abūdance of grace wold grow in thee yf thou coldest thus do At the leaste do as thou maist vntyll more grace come ¶ Thyrdely consyder that the same so myghty and omnipotent lord of his vnmesurable charytie and of moost constant and free loue turneth hym selfe and hath speciall regarde to the so specyally and syngularly that it passeth the vnderstanding desire of the aungels So great is his dignacion and goodnes toward the an vncleane and vyle worme that he intendyth and taketh soo great hede and care for the as though ther were no mo creatures left hym neyther in heauen nor in earth but thou alone He also hath deliuered the and defendid the from many periles and dangers both of body and of soule and dothe styll euery moment kepe the. He also vnaskyd doth geue thee allure the and intyse the wyth so many benyfytes gyftes and graces thoughe thou be very vnkynd and most vnworthy vnto hym agayne that thou canst not number the least part of them And of the same hys charitie he geuyth the most free lybertie to come to hym euery momente so that with onely a good thoughte and a louely desire thou maist obtaine and possesse infinite and euerlastynge goodnes whiche he his hym selfe In so muche that thou mayst safely surely and most profitably open vnto hym as vnto thy moost faithful louing and trustye frynde all thy necessyties Wherefore for a special laude and praise vnto so louing and so good a lord god among the infynite number of these thinges that myght be spoken or written to hys honor it shal help the greatly to come to hys loue contynually to remember and to haue meditacyon of his infynite and perpetuall goodnes wysedome mercy swetnes lowelynes and charitie That by this as by smal coles of fyre thy hart may be kindled to rēder some loue for loue agayne And that thou mayest be transformed and made lyke hym in lyke vertues and graces Oh wolde God thou couldest and woldest exercise thy selfe contynually in these thre how wold it delyght the to aryse earely and to watche wyth thy lorde god How sone sholdest thou be delyuered from thy vices and passions from al betternes and from all temptacions beynge in maner dronken in the loue of thy sauyour Yea thou shuldest be turned into a newe man and be transformed in maner into almyghty god For there is no exercise more holyer and more fruteful thē this whiche perced the harte of holye saint Augustine and other fryndes of god with the darte of loue when they wyth their inner eyes lyghtened of god did depely consyder the wonderfull tokens of the loue of God towardes them specially in this incarnacion lyfe and passion wyth other innumerable benefites of so greate and myghtye a lorde god geuen vnto them specyally whē they consydered earnestly the wonderfull charyte of god wherby he hath geuen him selfe vnto vs by his birth as a felow in our nature in the sacrament as our foode In hys death as the pryce of our redempcion and reigninge in heauē as our euerlasting rewarde whiche he graunt vs of hys mercy and charitie Amen ¶ Of the consyderacyon of thy selfe AFter this done then turne thy thought vnto the profunde and depe consideracion of thy selfe earnestly behold how noblye thy soule was created of God and made by his power of nought to his ymage and likenes Then consyder also how miserable fylthy and abhomynable it was made by orygynall syne in Adam and howe mercyfully thou arte redemed throwe the vnspekable loue and moost harde and paynefull satysfaction of thy lord Iesu Yet after thy baptisme thou hast innumerable tyme defyled thy selfe agayne by thy actual synnes turnynge thy loue and obedience from the sēpiternall goodnes which is god hym selfe by thy frowarde cursed and noughty wyl and arte become now more filthye more vyle than is the vnresonable beast Consyder well and marke into how manye euyls thou arte fallen by thy owne sinnes from the whiche euylles thou arte neuer able to aryse by thy selfe but only by the helpe of almyghte god by whom thou arte able to do all thynge that thou can do For by the true turninge or conuersion of thy loue to god and to all vertue thou mayst come agayne vnto the vnion wyth god Attende consyder earnestly that thou arte created therfore of god bycause that thou
thy memorye to haue the fruiciō of thi lord god for euer without any impedyment or meane These meanes or impedimētes ar the fancies and the imagynacions of other thinges besyde god or for god Thou must kepe thy memorye cleane and pure as it wer an wedloke chamber from al strange thoughtes phantasies ymaginacions And it must be trymmed and adorned with holy meditacions and vertues of chrystes holy crucified lyfe and passion that god may continually and for euer rest there in how often whē and how long it shal please him Wherfore thou must vse it with often louely and continuall desyres and holy afeccions to god warde thy louyng and moste kynde lorde and sauiour that he only may cōtinually be shutt vp in the that is to saye Thou must haue continuallye God in thy mynde and memorye and that thy mynde and memorye may runne only vpon hym what euer thou dost or wher euer thou be Thou must vse this exercise sōwhat lōg as I sayde before and thou must crye praye moost hartely and continually for the specyall helpe of god and that by hsi mightes powers by the praiers blessyd merytes of the gloryus virgyn Mary his mother the blyssed saintes in heuen thou shalt aske it The wiche thing yf thou do not optaine at the fyrst but abydest longe for some are of a clammye nature and muche geuen to phantasies they be therfore the lōger in labour be not discoraged nor ouerthrowē with tediousnes Cease not only perseuer haue a stronge and a firme confidence and trust in our lorde whiche neuer leaueth those that putteth ther trust in him and he wyl geue it the. For he is infinitly good and gracyous whiche in the simplenes of harte is sone founde for he is wonne by loue and with louely and holy desires and affeccions he wyl be optayned and sone gotten For god is infinite loue it selfe vse therefore often these aspiracions al the time that thou laborest in this exercyse or such as these be that foloweth ¶ Oh swet sauyour lyghten the blyndnes of my soule that I may know the and thy most blessed wyl ¶ Oh mightiful lord Iesu take fro me my vnkind hart geue me for it ether thi swet harte or an hart lyke vnto thy louyng hart that euer may loue laude and prayse the. ¶ Mortify ī me good lord my wycked wil graūt me to haue no other wil thē thine ¶ Oh most louing lorde fyxe my mynde so stedfastly vpon the that I may mynd nothing but the or nothing so ofte as the. ¶ My deare and swet sauiour graunte me grace to come to the perfecte knowledge of the thoughe I be ingnoraunte in all other knowelege ¶ The practyse of the Exercyse for reformaciō of the soule in the wyt senses MOst merciful sauyor Iesu which art that petiful samarytan which by thy holy incarnacion descendidst in to thys world wher thou foundest al the nature of man being in the state of dampnacion robbid in Adā by the serpent that gostly thief which spoilid our nature of the blessed gyfte and garment of innocencye and oryginall iustice and wounded our naturales that is to say all the sensies and powers of oure soule and maymed our frewyl blyndyd and darkned our vnderstanding crasyd our memorye and set out of order and made rebel al our fyue wyttes and sensualytie And thou moost pityful Lord taking compassyon vpon thys miserable and mortal plyght of our sore woūded and maimed nature thou with the bond of thy moost louely passyon and charytable death dydst bynd vpp our woūdes powryng in to them the wyne of thy precyus blood and the oyle of thy most heauenlye grace mooste myghtyful and blessyd physicyon and heauenly surgyon of my pore and sycke soul take compassion on my sore and deepe and innumerable woūdes For mercyful sauyor al the sensies wyttes and powers of my soule and bodie be very sore and deadly woūdyd not only by the first fal of Adam in to oryginal syn but I also my self haue more greuusly woūdyd them by innumerable actual synnes by the longe and contynual mysuse of them dayly Wherefore I moost humbly beseche the moost merciful Iesu graūt me the syngular helpe of thy grace that I may bryng them to that purenes and blessyd order that they hadde before the fal of adam by dew and dayly refraynyg and brideling them from al misuse and vse them only for bare necessitie accordyng to thy most holy example and so soberly to lyue as though I were dead vtterly and had no senses That I may lerne now to turne inwardly al my thought and pleasure as I haue hetherto set my pleasure and delyght in owtwarde and sensuall vanytie ¶ Graūt me grace most blessyd master to geue my self whooly to lerne at the and to take the for my example and to my mooste gracyus Lord and master resynyng and yeldyng my self fully and whooly to obey the so that I may caste vtterly awaye my owne wyl and in my self al together most streyghtly to obey and please the only that here after I may do no thing be it neuer so lytle without as it were thy loue ¶ Graūt me grace most gracius Iesu that at euery word that I intende to speke at euery loke of myne eye at euery morsell that I shall eate at the mouyng of euery ioynt or member of my bodie that I shall styre I may inwardly in my hart aske leue of the the whych leue yf good conscience do wytnes that I haue optayned than I may do it or els not ¶ Graunt me swete Iesu that I may do and offer al and euery one of my necessarie workes and deedes all and euery one of my good workes and dedes with an actual and a new intent to the laude and praise of the my lorde god in the vnion of thy moste holy workes blessid merites to the soule helth of al men And whyle I am seking or doyng any thinge outwardly graunte me grace to remember my selfe inwardly whē I ought to leaue of suche talking or doing and so to cease ¶ Moost deare sauiour and moost gracius good lorde I most hartely and humbly beseeke the for thy mercy and merytes sake and by al thy holy perfeccyons and myseracions whych are in the yea whiche thou arte thy selfe and by thy moost blessid and holy humanitie and by thy most holy fiue sensies whiche so myghtely obeyed reason and were swalowed vp of thy sowle the whiche also were most paynefully and so cruelly afflicted for my saluaciō as though thou hadist had no sensies at al. Good lord vochsafe in the merites of thy most blessid sensies soo to swalowe vp to knyte and to sanctify all my sensies in thy moost holye soule as thoughe I hade no sensies at all whiche myght at any tyme geue place to sensualytie Merciful Iesu for thy payneful wondes of thy blessed handes kepe my feelyng from al vncleane and vnnecessary feelyng and touching
spede hilarite The second the obedience of conformitie and thys consistyth in the prompt and redye wyl inwardly not only in cōmaundements preceptes but in any other thyng leful wythout commadement and that purely for the loue of god wtout al respect of any fauor of man so that thou wolddest rather be contempned and dispysed of man for such obedience then to be praysyd or to haue any rewarde for it The third is the obedience of vniō with god which knittith so the wyl of man vnto the wyl of god that it is become but owne wyl with it so that what so euer god doth permyt and suffer to come vpon hym yea in al inward pressure heauynes and agonye of spyryt desolacyon and dereliccyon he is fully perswadyd be leuith al together to come by the ordinaūce of apoyntmēt of the vnmesurable loue and mercy of god and therefore he receauyth it with al affeccyon be it neuer so hard paineful shameful or greuus for thys time and for euerlastyng accordyng to the example of his deare louyng lord and sauyor Iesu whych from the most payneful agony and bloody swet in the garden vntil the crewell death vpon the crosse he was destitute of al sensyble grace consolacyon as thoughe he had byn the extreme enemye of god abydyng most crewell and most intollerable payne and tormetes only beyng resignyd moost perfectly of loue into the handes and wyl of his father When thou hast once optayned thes .xii. mortifycacyons then shall thou wyth the powers of thy soule be redy and able to flow and to haue recourse to god and in hym to rest cōtynualy wyth out any let or impediment Not withstandynge thou must lerne to come to more cleare playne knowelege how thou maist optaine and possesse the very trew loue and stable sure vnyon betwene god and the myghtes and powers of thy soule firste in the ornament of actyue lyfe by perfect mekenes obedyence other morall vertues and by the increase of them also by faythe hope and charytie Secondly in lyfe contemplatyue spyrytual by burnyng and ardent aspiracions and the gyftes of the holy goost and also other godly and gostly exercyes Therfor thou shalt marke obserue dylygently those thynges that thou shalt fynd declaryd brefely ī thes exercyses folowing next after this practyse that folowythe ¶ Ther are no aspiraciōs for this exercise but take some of the sentencies of the practyse as shall lyke you ¶ The practise of this exercise for mortyficacion MOst almighty and immortal God my moost mercyfull sauyoure Iesu whiche of most tender loue and pytyfull mercy that thou beare vnto me and to all mankynde dydest suffer most cruel most painefull and shamefull death for me al mankynde I most mekely and most hartely beseke thy mercyful goodnes for the innumerable merytes of thy most precyous death graunte me grace and power vtterly to renounce and to forsake all thinges that might let me from the synceare loue of the and fully to mortyfie in me al suche thynges that is not good ether that which thou woldest not ether that whiche thou louyst not For these do presse downe and drawe backe my soule when it wolde and myght wholye aryse vnto the perfecte and pure loue of the by gostly vnyon and spirituall knote to be knyte vnto thy blessed godhede Fyrst I humbly beseke the swet Iesu for thy pouertie and nedines that thou tokest vppon the and sufferedst in this world for me graunt me by the myght of thy specyall grace to mortyfie most perfectly all care al loue al affection be it neuer so lytle vnto anye worldly or transytory thyng that I may alway wyth most quyet mynde resygne and offer vp all thinges wordly vnto thy most hyghe wyll and pleasure wether thou wyl gyue them or take thē that I neuer desyre any thinge be it neuer so small nether to holde it nether to geue it nether to saue it nether to bestowe it nether to kepe it nether to forsake it but only for thy honour ¶ Graunte me god lorde by perfect pouertye of spirite to forsake al thing in my hart what so euer chanceth in al fortunes good or bad that I may euer offer my bare hart and loue restfully vnto the. ¶ Graunte me gracyous Iesu to forsake and do away al superfluus thynges al curyous thinges and in thynges that seme necessary neuer to rest wyth any affeccion to them but that I may wyth yrkesomnes and werines vse such thinges that I must nedes haue to satisfie naturall necessytye where by I may the better folow thy holy pouertie and be more lyke vnto the moost meke Iesu beseke the for thy obediens that thou shewyst vnto god almighty thy glorious father for that most blessyd and moost tender loue that thou dydest beare vnto vs myserable sinners vnto the death soughtest of pure loue towarde vs and the glory of thy father celestyal not thine owne glorie and honor but the heuenly fathers not thyne owne comoditie and comforte but ours Thou forsakyst no paine nor punishmente nor labor nor trauell no shame nor confusyon to set forth the glory of thy gloryous father and to procure our saluacion our redempcion oure felycitie ¶ Good lorde graunte me grace to distroy and mortifye in me the seking of my selfe and the inordynate loue whyche I bare to my selfe For in euery thing that I do wel and in all euyll that I forsake I haue by reason of my corrupte nature euer an eye and respecte vnto mine owne commoditie myne owne consolacion and myne owne honor glorye and prayse and in al the gyftes of god that I haue or do vse and exercyse or do aske whether they be outwarde or inward my corrupte and crafty nature euer seketh craftely some commoditie and honoure and seketh euer moore to escape and auoyde hurt dammage shame confusyon payne and punishment as wel in this worlde as in the worlde to come more thē for pure loue Of this inordinat loue of my selfe I do counte al thinges that I do wel of muche reputacion I esteme myne exercyses to hyghly and thus I fal into gostly pryde in this gyftes Wherfore moost mercyfull lorde Iesu helpe me by the power of thy specyall grace and graunt that I may begyn and procede in al thinges and do al thinges of moost pure and fylyal loue and pure intente for thy only fauer honor sekyng purely and sincerely to please the with an amorous and louely affectiō of my inwarde spirite being lyghtened wyth a dyuyne and a godly vnderstanding by faythe hope and charite not seking any maner of gostly comforte of the soule but rather to desire if it please the al derelicciō al aduersitie for thy sake that I maye be lyke vnto thy afflicted humanytie in this world and in the worlde to come I maye by thy grace and mercy haue the fruicion of thy godhed ¶ Most mercyful sauioure Iesu for the bitter payne thou suffdrest in thy
fyue sensies and in al thy most innocent body and blessyd soule graunte me grace vtterly to extynguyshe and to mortyfie in my selfe all sensualytie and sensual delectacyon as in meate and drynke in worde talke in gesture or behauoure in seynge curyouse thynges to haue gaye and pleasaunte thynges to here newes and in vsynge my fyue sensies vaynely euery where wythout reasonable necessytye graunte me moost gracyous Iesu grace to mortyfye perfectly in my selfe all suche naturall and vnnessesarye comforte and solace by moost perfecte turnynge of my harte from all thyng wherein sensualytie wolde reaste and to lyfte vp of my harty loue and desyre to the for suche sensualyte delectacion naturall comfort makyth goostly exercyse vnsauery and more harder ¶ Good lorde graunte me therfore grace wyth all my power to auoyde out of my harte all affeccyon to any solas or comfort or to any sinne be it neuer so lytle whiche synne I woulde not vtterly leaue that all sensuallytie maye be mortyfied in me and so shal al goostly affeccion the better incresed to thy honour and glory ¶ Gracyous Iesu whiche waste forsaken of all thy frendes worldly sauynge only of thy blessyd mother whiche also dydest not regarde the pleasure or dyspleasure of any person and fleddyst al worldlye worshyp and honour graūte me grace for thy pure loue and honor vtterly to mortyfie in me all loue and worldly affeccion to any persō in this worlde For oft tyme the loue and feare of creatures wordly causeth me oftin to be redy ether to do that I shoulde not do ether to omyt that whiche I ought to do desirynge ether to please them ether fearing their dyspleasure And for this cause I do many of my good workes I feare me to receaue some honor or comoditie of them ether to exchewe some damage or confusiō at their handes Wherefore moost blessyd sauiour mortyfie in me by thy grace all the carnal affeccyon loue vnto my kynsfolke and to my frendes for theire benefytes so that wythout all accepcyon of person and pryuate loue I may syncearly loue in all men ye in myne ennimyes only the my lord god and thy blessyd Image graces vertews that I neuer flatter loue nor dessemble wyth any mans vyces but that I may indifferently and moost hartely wyshe and desyre the soule helthe of euery man Mortyfye in me good lorde al suche fauoure in ordynate whyche myght ingender in me any dysquietnes dystraccyon or desyre of person to haue hys fauoure fryndeshype or presence and thus paynte my harte and mynd wyth many fansies in the tyme of praier And when I shuld turne my hart vnto the it infectyth it and defyleth it as it were a very poyson of the loue of god ¶ Grant me good lord to loue the only and for thy sake to renūce and for sake the loue of al creatures that the ymage and memorye of the only maye remayne onlye in my mynde at al tyme and season ¶ O most blessed Iesu whose blessed soule was euer occupied and ful of heauenly cōtemplacion I moost humbly beseke the in the merytes of that precyous woūd of thy godly and most louinge harte graunte me grace by thy mightiful helpe most perfectly to mortifie in me the intolerable combreaunce of vayne and vnprofytable yea and vycious phancies whiche wonderfully do occupie my mynde moost commenly in the tyme of prayer though I do not consente vnto them yet they do defyle some what the soule and harte and makyth heuy the holy goost and do muche hurte and damage vnto the profyte in spirituall lyfe I knowelege most merciful lorde that all these cogitacions do aryse and growe by reson of my neglygens and vnmortifycacion bycause I do not dylygently laboure and wyth vyolence compel my harte to be occupied in good thoughtes but suffer it to wander both vicyusly and ydelly wasting my tyme and therfore when I wold turne in my hart and recolect my spyryte whooly vnto goostly thoughtes I fynd my harte laden wyth innumerable dystraccyons whiche greatly do hynder my profyt and encreace in perfeccyon Wherefore most louynge Lorde graunte me grace so deapely and perfectly to prynte in my hart and memorie thy blessid image the louely remembrance of thy moost bytter and blessyd passyon and death of thy moost ardent vnmesurable charyte of thy most low and profund humylyte of thy moost blessyd pouertie thy myldnes thy obedyens wyth all thy holy vertues with the memorie of al thy moost mercyfull benefites giftes graces geuen vnto me and all mankynd that the earnest oft memory of thes may occupie my hart alway and put out of place al the remembrance of other transytory thynges good or bad And the oft cogytacyon and memory of the may turne into a pure affeccion And the knowlege of the may also be turned into moost perfect loue And wyth my outewarde sylence I may haue holde also moost perfect sylence from the Iangelyng of al vayne fansies in my hart that thou only mayst rest ther in ¶ Most mercyful redemer Iesu whych sufferedst moost cruell kynd of passyon and death graunt me in the merytes of all thy paynes and passyons grace most perfectly to mortyfie in me al care natural passions as ioy and sorow hope and dread loue and hate and shamfastnes that nothyng may rest in my hart but thou only Lord. For when any of thes occupie my hart yea thoughe it be a thyng lauful yet the care the loue feare or hope sorow or hate of the thyng do greatly dystracte the mynd darkenyth the hart it mynyshyth deuocyon and make all goostly exercyse vnsauery and yrkesome Wherefore moost merciful Lorde ryd my my affeccyon desyre from al thynges vnder the that I may also dyspyse contēpne my self for the pure loue of the then shal no thyng make me glade nor sory but thou only So shall my hart be frea from al thing and from the care loue feare hope Ioy. Then shal I wyth ease by thy grace at all tymes recollect my whole spyryte inwardly vnto the and so in the and with the to rest to thy honour and glorie ¶ O moste meke Iesu whose pacyens and swettnes of hart was so great that thou wast not discontentyd wyth them that cruelly and paynefullye put the to deathe but of burnig excellent charitie thou praidist moost charytablely for them as thoughe they had ben thy deare frendes in merites of the whych thy moost pacyent passyon and thy most meke death whych thou sufferedst for me graunt me grace fully to mortyfie in my selfe al bytternes of hart angrines agaynst myne euen christen specyally that dothe aryse of a wyckyd or a cankeryd conscience and secreat enuy towardes myne euen chrysten for the grace which he hathe more then I whereby I should desyre him to fal to syn and to be as wyckyd as I or els should wyshe and goo about to obscure and hyde his vertue and grace lest he shuld be preferred and
worthy of them and moch greter and greuos desiringe euermore to suffer more payneful and more harder paynes wyth long sufferynge for very desyre to be lyke in sufferyng and pacyence vnto the my Lord Iesu crucified for me and for thy sake I may wyllyngly ioyfully and thankefully suffer at al tyme al thinges ¶ Graunte me also according to thy example meke silence and taciturnitie wherby I maye the more diligently harkē inwardly thy talke louely wordes in my harte outwardly I maie vtterly and strongly abstaine both from speach and heringe of al ydle wordes lyes and harmful wordes that I may speake only very profitable needefull and that wyth all meekenes I maye desyre to edyfie more in good lyfe thē with many workes and all my life time specially at the oure of death maye haue a sure and a certaine refuge and comforte in these thy precious woūdes of thy most holy feate ¶ Vnto the blessed heade of oure sauioure Iesu I Laude and praise the and geue vnto the most hartie thankes most merciful Iesu for thy great wisdome and for the great loue and sorowe of thy moost holy heade whiche was most painefully most cruelly prickid and crowned with thornes and sore beten for my sake I most humbly and lowly commend and commite my weake head with al my senses and wyttes into the innumerable woundes that thou suferidst in thy blessed heade for al my sinnes and offēces but specially the pertinaci and proude stubburnes of mine owne wit and wisdō The misuse of al my sences and wittes in warde and outwarde The negligences of the feare of the. The inordinate feare the flatteringe of men The lacke of discrecion and my greate intemperaūce my vnpure intente in my doing and the sekinge my selfe And the vices and sinnes that appertaine to these or any of them that they may be forgeuen me in the merites of thy precious bloude I moost humbly beseke the most gracious good lorde for the most bytter payne of thy woūded heade and for that charitie and loue that mouyd the to suffer that most bytter cruelnes for me and by thy inestimable wisdome thy most holy feare thy blessed dyscrecion moost meke simplicitie adorne my weake heade with thy godly and gostly wysedome as moche as is expedient for me to thy glory and my saluacion And vochesafe moost mercyfull lorde with the same to gouerne me so with in and without that I nether thinke speke do or suffer any thinge be it neuer so lytle excepte I knowe that it maye please the and that by wainge duely the cyrcumstance the ende hereof and in my reasō lyghtened with thy grace I may perceaue as it were a certaine leaue geuen vnto me of the to do that I intend Lyghten also good lorde my vnderstanding with the cleare perfecte knowlege of thy greate goodnes holy wyll and of the vilenes and noughtynes both of my selfe and of all transitorye thinges Replete fulfyll and make dronkē myne affection with the swete taste of thy loue and wyth the infaciable desyre to honoure the and to dysspise my selfe Turne al temporal thinges in me vnto bytternes Make me deaffe dome and blynde by thy myghtie power vnto all thinges whiche thou arte not or besydes the. ¶ Graunte me also good lorde the lowlye feare of the and the perpetual hate of al sin be it neuer so lytle and a strayght costodye and kepyng of bothe my inwarde and outwarde man that I may alwaye remember and thynke on before hand al my wordes and workes hauing an eye alwaie inwardly vnto my consciens that I may deuoutly call vpon thy diuyne and godly helpe before that I speake or do any thynge that as sone as I perceaue any thynge agaynst the order of reason or thy lawe I maye by and by leaue of least I shulde lose thy grace and offend thy blessed maiestie ¶ Graunte me also mercyfull sauiour perfecte and cleare discression wherby I may both knowe and also auoyde al snares of the deuyll and al the naturall seakynge of my selfe and that I maye wysely take heade ryghtly decerne also execute euery thing that appertaineth to me in their dewe maner order and tyme that I maye come to the meane of vertue whiche is betwene to muche and to lytle ¶ Graunte me also moost swete Iesu the symplicitie of babes wherby my vnderstādinge may be voyde and bare of all doublenes and combernes of many thinges and of muche curyose and vnprofitable knowlege My wyll maye be voyde and cleane of al the sekinge and loue of my selfe My memory may be cleane cleare from all cares cogitacions and imaginaciōs My wittes powers may be as they wer shut vp and turned inward that I may become a dweller inwardly wythin my selfe cōtinually thus forgettyng al wordly thinges I may in the pure cogitacion desyre of my harte cleaue and rest in the one pure lorde god And walkinge continually with all reuerens in thy godly presens I mai be careful and busy to kepe the vnitie of my sprite vnto the in the bond of goostly peace ¶ Graunte gracious lorde that I may dylygently take great heade of al my thoughtes my wordes and dedes of pure symple obedience vnder the and other mē in the by the I may do thē without scrupulus bād or cleauing to thē Graunt me grace good Lord that I may take as at thy hand prouidens al thinges that euer come vnto me good or bad and that I may remembring my noughtines for euery one of thē first geue harty thankes to the and then take good hede marke to what end they may serue me or what they do warne me of as whether thy goodnes by thys gyft doth warne me to geue the thankes for the euel or aduersyties which thou hast suffered to come to me or to them or hast taken away from me or thē Or that I shuld be more feruent in prayer Or I should wexe more meke in my selfe Or that I shulde take better hede to my selfe Or that I shuld yeld resygne my selfe vnto thy wyl Or that I shuld acknowlege and amende my fawte my infirmytie or neglygence Or to do any other thynge For thou doiste neuer sende anye thinge to any creature but it is for some good purpose Teache me therfore good Lord to know thy pleasure in al thinges of al thinges to take encrease of vertue and purely wysely to fulfil thy holy wyll in al things vtterly forsaking mine owne wil and the seking of my selfe And graunte me moost mercyful Iesu al the dayes of my lyfe but specially in the agony of death a sure and a certaine succur in the precyus woundes of thi moost blessed head Amen ¶ Vnto the swete harte of Iesu I Laud and prayse the and geue vnto the moost louynge Lord and sauyor Iesu for the infinite loue and charitie for the great sorow and heuines of thy most swete
to folowe thy most redye mercye cōpassion and pitie thy bontefullnes and lyberalytie toward me yea to mine enemies aduersaries that I be neuer dyspleased nor angry wyth any mā that I neuer hate iudge or contēpne any man but that without accepcion of persō I may with a fatherly affeccion loue and honoure for thy sake al persons specyally such as be disesed or afflycted tempted or greued thoughe they be myne enemyes I may faithfuly and louīgly serue them and do them good also with my prayer and my helpe to the vttermoste of my power I may succour them in al necessites but chiefely I may seke and desyre their soules helth that I may sorow their sinnes hartely pray for thē And for the vertuous the good I may geue thankes to the as I woulde for my selfe ¶ Graunte me most swete sauyour grace to folow thy holy verytie truthe to flee and exchewe all kynde of vntreuth ¶ Graunte me to folowe also godlye zeale against myne owne vyces specyally al other mennes the which holy zeale may deuoure me all to gether for the helthe of chrysten soules ¶ Graunte also good lorde that my lyfe al my dedes maye euermore agre with my harte and godly wordes that they maye be conformable also vnto the verteus of thy most holy lyfe ¶ Graūt me also most gracius Iesu most hartye and inwarde thankefulnes whereby I may with al mekenes most lowly acknowlege all thy benifites geuen vnto me by the and by thy creaturs and that I may esteme them and regarde them worthely laudyng and praysyng the wyth all deuocion and geue vnto the moost humble and hartie thankes ascribyng them wholy and purely wythout subtraccion of any parte of them only to thy infinitie goodnes thinking my selfe most vnworthy of them yea I may thinke my selfe one that dothe mysuse al thy gyftes that I may neuer delyghte in them nor rest in none of them be it neuer so lytle but rest and delyght only in the fynally whiche art the geuer of al and wyth out the all they can nothinge profyte me ¶ Vnto the lefte hand of Iesu I Laud and prayse the geue most humble thankes vnto the most mightie Iesu for thy almightie fortitude and strength and for the incomprehensible loue and payne of the precius wound of thy lefte hand in the whiche moste blessed wound I mooste lowly and mekely commend and commit me whooly with al my sinnes offences but speciallye all my cowardenes and wekenes against temtacion and sinne Al my neglygence and slowthfullnes Al the losse of my time and idelnes Al the impuritie and sinful filthines of my bodie and soule And my intemperance excesse in meat drinke and of other bodily necessaries Al my coueties gredines and inordinate loue and pleasure that I haue had in vse or keping of any thinge withal vices that appertaine to thes or any of them that they may be forgeuen and be purged in thy precyus bloud and merites And most merciful sauyor Iesu I humbly beseke thi infinite goodnes for thy most crewel payne and sorow that thou suffredst in the precyus wound of thy lefte hand and for that great charitie that causyd the to suffer and abide the same for my sinnes I beseke the in the honor of thy most almightye strenghth thy moost holy purytie thy moost wonderful temperance and thy most blessed pouertie graūt me so much strenghth as is necessary for me to thy glory and honor and my soule helth by the whiche goostly strength I may be able to rule my wyt and soule with al my senses and powers so that nether ferynge man nether the world nor my owne fleshe I may strongly boldely for thy sake whiche gauest me strēgth passe thorow and dispise al thinge as thoughe they pertaynyd nothynge vnto me and that I may not stay nor stycke at nothyng vntyl I come vnto and optayne that which I most desyre that is to say to be one spryte and remayne one in one spyryte wyth the my Lord god ¶ Graunt me also most blessed Iesu grace to folow thy moost louely chastitie of bodie puryte of hart wherby I may vehemētly detest vtterly abhorre al fylthy vnclēnes And that I may contynually kepe chaistly al my cogytacyons and my senses from al syn occasyon thereof from al impuritie and cleauynge vnto any creature And in al vncleane temtacions as oft as they shal chance vpon me graunt me grace spedely without any taryance alway to renounce them and to rūne vnto the with a myghty turninge of my hart that with my whole mind and desire And so with a pure mynd and affeccyon I may cleaue and stycke fast to the only ¶ Graunt me grace mooste myld sauyor Iesu to folow thy moost holy sobryetie temperance wherby I may restrayne and mortifye al the powers and affeccyons of my soule and the senses of my body from al inordynate delectacyon and pleasure and from superfluitie excesse in meates drinkes that I may moderatly vse only necessaryes without delyght in them with thy feare not turnynge my affeccion from the but that the vppermost powers of my soule may remayne strongely in the louely knot and burnyng desire of the. ¶ Graunt me also most blessed Iesu grace to folowe thy mooste blessed voluntarye pouerte The which who might come to it bringyth a man by a merueilus neare way spedely vnto god ¶ Graunte me therfore good Lord by that pouertie to be and to abide euer losid bare and verely poore in spyryte outwardlye from al affeccyon and tēporal thinges and inwardly from al loue and rest in any of thy gyftes sperytual that I may vse with sorow and yrkesomenes yea my veri necessaryes that I may neuer desyre to kepe or possesse any thinge but al naked and bare I maye reste betwene thy naked and bare armes not kepynge nor reseruynge any thyng in my hart or desyre but only a pure intente to please the and to seke how I may do it and that moost perfectly by thy grace and merciful helpe And al the daies of my wretchyd lyfe but specyally at the dredful howre of my death graunt me moost merciful Iesu to haue a suer and trustie refuge and succure in the precius woūd of thi blessed lefte hand Moste swete sauyor Iesu I humblye beseke the that where I wretche by reason of my great enormities and syn am vnworthy to be hard or to optayne thes petycyons of the thy moost blessed and inmaculat mother marie mai optaine thē for me to whose blessed prayer intercessions merites I commend them that by her they may be admittid into thy most godly gracius presēs bring to me of thy mercy forgeuenes grace to thi glory honor Amē ¶ The sixte Exercyse to optayne a conformitie folowyng of christes lyfe passion THou must also exercyse thy selfe in the whoole shape and prefyte medytacyon of the lyfe
shoulde do bycause I se not my great enormytes and detestable wyckednes of my former lyfe I beseke thy moste blessed mercy in the mercyes of thy moost obedyente death helpe my imperfection that I may make ful resignaciō vnto thy only wil in al thinges to thy honour glory Amen THough thou can not at the fyrst fully make vnfained oblaciō to al these so faythfully that thou wolde not feare by by to abide and suffer any or al of these for gods sake for perhappes thou shalt fele in thy selfe feare or gruge yf thou shuldest be put to any of these yet be of good cōfort and haue trust that god wyl worke it in the in tyme at his blessed wyl and pleasure so thou do acknowlege thy infyrmytes and cry mercy and continew thy good purpose that thou hast begone and this offerynge shal be very acceptable vnto god vntil thou canst do better And when thou fealest thy selfe somewhat resygned vnto the wyll of god in all these thynges then maist thou with ful confydence and trust enter to the other membre of this exercyse whiche is peticiō or postulacion and knocke wyth the second hammer notwithstāding wether thou fele thy selfe fully resigned or not yf thou haue a desyre to be resygned perfectly to god in al these forsaid thinges feare not nor faile not but in the name of god wyth a humble hope and a meke confidence in the greate mercies of god make this peticion knock thus wyth thys hāmer as deuoutly as thou can in thy mynde vnto almyghty God as our sauiour chryst teacheth vs saing Seke ye shal haue or it shal be geuen vnto you MOOST gloryous god almyghty and moost lyberal lorde god which for thy infinitie goodnes art redye to geue vnto all that faythfully mekely do aske of the that which maye bee to thy glory and honour and theire soules helth And specyally the blessed fruycion of thy selfe in perfecte loue I moost mekely most lowly and deuoutly beseke thy vnmesurable goodnes and most lyberal mercy in the blessed and infynitie merites of my sauiour Iesu for thy mercyful charytie that thou bearest towardes my poore soule for his sake graunt me good lorde the moost blessed fruicion of thy only godhede That my whole affection loue and desire may be satisfyed fully fixed and altogether restyd in the only by the bare pure sincere loue of the and in no other vertue giftes or graces be it neuer so excellent but in the only my most blessed lorde god and moost deare loue of my soule ¶ Graunte me not withstādyng god lord al such special graces and thy gyftes whiche may helpe and bring me vnto the more perfection of lyfe in the trewe loue of the not to rest in them but by them to come to the least restynge in them I myght highly offend the and wexe colde in the desyre of spirituall profyte And in special graunte me gracious good lord most pure perfect clere lyghtenyng of my vnderstandynge that I maye moost fully and perfectly knowe vnderstand in al thynges thy most blessyd wyl and godly pleasure and to folowe fulfyl and execute the same as promptely spedely and perfectly without any retracciō or gruge of harte as the shadowe mouyth at the mocion of the body according to the moost blessid example of my sauyour Iesu And thus for to doo I here offer my selfe most redy with al the mightes and powers of my bodye and soule ¶ Graunt also good lorde the lyght of thy grace to knowe fully my selfe my incomprehensyble vylenes my vnthanfulnes towards the my vnworthines and wretchidnes my mysery and sinfulnes wherby I may come to most perfect contēpt gostly hate of my self perfect profund mekenes ¶ Graunte me perfecte knowlege of all very true vertues and to obtayne so many of them as most shal plese thy blessed goodnes in me to my saluacion But syngulerly and aboue al other things in this world graunte nowe and euermore the contynuall increase of the moost pure true and sincere loue of the. That al my delyght ful fruycion the rest of my soule maye be in the. And that my hart may by so incensed in flamid so whote and set on fyre with the loue of the that the memory of the may be so frequente and ofte in my harte and mynd as is my breath that I contynually do take to lyue wyth all For lyke as yf I lacke thys bodely breath then departith lyfe from my body euen so the very lyfe of my pore soule is the very loue of the is contynued by often continual turning with burning desyre to the which art the orygynal of my soule vnto whom my soule shuld cleaue vnto as the sonne beames do byde wyth the sonne As for other thy graces and gyftes moost gracious lord that ar not necessary for my soule helth as to be delyuered from temtacion perels and pressures the gyftes of reuelacion of secreates deuocion and sensyble grace I aske not most mercyfull lorde god But as it may moost please thy infynite goodnes to thy glorye and my saluacion Wherfore I most humbly beseke thy greate goodnes and mercy graunt me this my meke postulacion peticion and grace that I may wyth al my myght and power laboure and trauel dayly and hourly to optayne it and neuer to cease from most feruente prayer and knockyng vntyl thou most petyful lorde dost open vnto me thy moost lyberal goodnes vnto thy great glory and honoure and my saluacyon ANother parte of thys exercyse after that thou hast vsyd this one day the next day vse this folowyng one day one an other dai an other After this maner first thou must styre thy harte to the loue of god with the same prayer callid an oblaicō gostly which is in the exercise next a fore apointed of the benefites of god yf thou fele thy selfe disposed in harte to the earneste desyre of the loue of god and thy harte be inkyndelyd with the swet memorie of his kindnes towardes the Then shalt thou as it wer burne al vnlikenes toward god in thy selfe that is to say al thy synnes and vycyousenes al thy fautes and imperfeccyons al thy passions and immortificacion thy vnruled sences and theire in ordinate inclynacyō al thi vicius affeccion and thy impaciences but thou shalt not reken and remember them one by one but generally gether them together in thy hart and mynd and caste them as it were in to the infynite fyer of godes loue there to be consumyd and burnyd vp by his mercye with most ardent desyre and deuout mynd saing in thy hart and desyre thus MOst myghtyful god and mercyful Lord whiche dydyst create make me to thy blessyd lykenes and thy owne ymage after that it was disfigured and blemyshyd by the syn of adam thou moost mercyfully hayst reformed it in thy deathe and blod of my lord Iesu by baptisme And now I wretchyd caytyfe synful wretche haue
the paynes of al the dampnyd for thy loue and honoure and let me laude and honoure the wyth the laude prayse of al the blessid compayny of heauen O moost swete and dere loue my lorde god open to me I beseke the the moost delectable and ioyeful ryches of thy most ardent and most blessyd diuinitie and hyde me al together in the that I may neuer be founde of any creature to thy moost hygh honoure and glory whiche arte the onlye moost blestyd felycitie of my soule Amen NOwe yf thou canst yet a lytle hygher lyfte vp thy harte and thought of thy minde thou maist more gostly consider the eternal power wisdom of almighty god vntyll thou wyth the thought be in maner rauyshed in a trance and arte thinkyng wythout thought knowing with out knowlege louyng ardently wythout loue And so thou maist be made by grace that whiche god is by nature To conclude yf thou canst thus shote vp and conuersāte thy selfe in the harte of Iesu therto be swalowed vp and consumed in the holy dyuinitie and blessyd godhed then shalt that be most fortunate and blessyd For ther shalt thou feale and know such thinges whiche can neuer be told with tong nether wrytten with penne nether thought with any mans harte whiche he only knowyth ryght wel that hath had the experyence hereof by the grace of god to whom be al praise thankes world wythout ende Amen ¶ Ten gostly lettes and losses in the way of perfeccyon TO muche and to manye worldlye thoughtes and gaddings of the mind and affeccyon to outward thynges therfore such losyth the inward consolacyon ¶ To much and to great familiarytie and desire to please man therfore such pleasith the lesse god ¶ To much and to great boldnes and rashnes therfore suche losyth goostlye shamefastnes ¶ To vehemente earnestnes and to gredy delyghte in bodelye worke and doynges therfore suche losith the tranquyllytie and peace of mynd and memory ¶ To much and to great standing in their owne conceyte reioysyng in them selfes of theire vertue which in very dede is only gods and not theirs therefore they lose the very true mekenes ¶ To rashe and hasty iugemente of theire euen christen therefore they loose oft their charytie ¶ To much loue of temporal thinges therfore the goostly loue of god is subtractyd from them ¶ To great negligēce coldnes in praier therfor such lose al gostly sauor swetnes ¶ To slowthful or feareful to take payne and labor in mortifying theire vyces and fautes therfore such losyth the furderance and increase of perfeccyon ¶ To muche and to oft geuen to bodylye workes and exercise without necessytie of obedyence or charytie such whyle they labor not also bi oft cōsyderacion to know them selfe whiche is a greate furderance in contemplacyon it must nedes be longe eare they be perfect ¶ Ten pointes of a perfect person to remēber and haue them alwayes in mynd THe first is to thinke and to remember alwaye where euer thou be that thou arte in the presence of god ¶ Seconde is to way well and exactly all thy wordes dedes and thoughtes and to dyrect them alway actually to the honour and glory of god ¶ Thurd is to receaue and to be glad with al pacyence and to take as at the hande of god all thynges good or bad that euer shal chance or come vpon hym ¶ Fourth is to forget al other mens dedes and fautes and to haue a dylygent eye vpō hys owne and wyth al meekenes be glad to acknowledge them ¶ Fyfte is to forsake and sequestrat from hym selfe bothe bodylye and also in loue and affeccyon al temporal thynges in the world sauyng his very necessaries whom he must not haue in loue or affeccyon but for necessytie with yrkesomenes ¶ Syxt is to knyt thy whole hart and loue with moost burnyng desire and hartye affeccyon vnto god ¶ Seuēth is to remember very oft and deuoutelye the blessed lyfe passyon of oure sauyor christ and to folow it to his power ¶ The Eyght is to forsake his owne proper wyl and to knyt his wyl vnto the wyl of god in al thynges eather aduersytie or prosperity in swete or sower to haue or to want to lyue or to dye ¶ Nynthe is to caste al his care and carke and al hys busynes vpon god to commyt al to his blessyd pleasure ¶ The tenthe is to laud and prayse and to geue moost hartye thankes vnto almighty god for al thynges and in al thinges good or bad smal or great ¶ Eyght other good poyntes which are a good foūdacion to profit ī perfect life ¶ Fyrst kepe thy selfe alone in thy celle or other place apt for contemplacion or good worke from al sauing only whē obediens or charitie compellyth the contrary ¶ Second kepe wel thy silence eueri wher and speke not wythout necessytie and then take good hede what howe and to whome thou shalt speke ¶ Thurd kepe wel thy hart and thoughte that no vayne specially no euyl cogitacion abide therein occupie thy mind with some good thoughte alwayes as nyghe as thy frayltie wil suffer the. ¶ Fourth in al thyngs seke purely the plesure of god and intende only his honoure contempnyng leaueyng and forsakyng alway thyne owne wil. ¶ Fyft is in al thynges that thou haste to do way wel and serche dewly what it is that mouyth the to do that which thou entendyst wayte wel vpon thy selfe what thou doyste and consyder howe lytle thou art able to do of thy self Syxte is occupie not thy thoughte or mynd with any thyng that thou hayst not to do iudge it not dyscusse it not but let it passe as it is yf good good be it if bad bad let it remayne and iudge it not Seuenth be euer in thyne owne syghte vyle and of no estymacyon whether thou consyder the inwarde gyftes of God in thy soul or outward giftes of bodi esteme no whyt thy selfe the more for them but laboure to come to a very contempte of thy selfe which hayst nought of thy self but sin Eyght is labor to haue pure sinceare charytie and loue not only that sencyble loue towarde god and thyne neyghboure where by thou fealest affeccyon towardes thyne euen Chrysten but also the goostly loue whiche is in the bottome of thy harte and mynd wherein thou sekest purely and syncearly and only god alone ¶ Syxe poyntes to bee obseruyd yf thou wylte contynewe and perseuer in thy good and godly purpose FYrste thou must lyfte vp thy harte and mynde to god often tyme moost hartely intreating desyring hym of his gracyous assystence and helpe for without his helpe thou canst do nothyng Seconde when thou hayst offendid with al spede thou must cal thy selfe home agayne wyth contryciō and reconcyle thy selfe by confession and penaunce if it be mortal or dedely sinne And stedfastly purpose to auoyde that wyth al other and the occasyons of sinne Thurdly thou must heare daily
to heare straynge or newe thynges and to to vse wyth pleasure any of oure fyue senses wythout necessitie These are the solaces and comfortes of nature in the whych oure sensualytie hath delyght to rest in aboue or wythout necessytie or reasonable cause and dyscression as in meate drynke in talke in persons or company in worldly thinges in bodely occupacions in familyaryties in lyghtnes pastime in fables in heryng newes and rumors and many other vanytes both vayne curyous wherby the inner peace deuocion sencible and the grace of god eather is letted ether lost These sowe their tyme in fleshly delyghts wherof they shal repe corrupcyō By such vnnecessary vagacions of sensies whiche are sought only of a certayne sensual pleasure and of no resonable occasion al deuocyon and spiritual swetnes and swete tast in goostlye exercyse is loste at once For the beastly man sayth saynte paule sauoryth not the spiritual thinges those thinges that be of the spirite of god nether is the wysedome of god found in the land of such that lyueth at ther pleasure This pleasure concupisence and delyght of the sensies or fyue wittes draweth the hart of mā downe from the hyghe goodnes and felycitie and makyth it to rest in the huskes and drosse of the sensies they trouble the mynde and do quench the charite of god in a good mā For the pleasure of these do abate deuociō makyth goostly exercyses vnsauery vnpleasante and hard where a man the dredith god ought to vse these thynges with great dyscrecion accordynge vnto the necessitye of his frayle nature not leuyng any thyng that nature requiryth of necessytie but vtterly mortyfie the pleasure and delight specyally that is vnnecessary in them by turning his mynde and harte fully from them and the pleasure in them that he in no wise rest in them He must eate drynke slepe talke loke here for no pleasure nor sensualitie but for necessitie For al these he shal some tyme nede then is he bounde to take them wyth dyscrecion And though he can not vse them or do them without some pleasure in them yet he must dylygently take very great hede and be wel ware in al that he can that he retayne not in hys hart any pryuye affectiō vnto any solace or comfort bodyly in them whyle he felyth this sensual pleasure but let it goo and passe as it cōmyth and feade and cheryshe thy bodye to do god seruyce wyth al necessaryes in dyscrecion and thou shalt not offend god in so doyng but please hym greately Therfore thou must wyth al dyscretion and indeuer go about busely to plucke it vp by the rote and thus vtterly mortyfie sensualytie in thy self or els al that thou doist build gostly wyl come to nought As when sensualytie moutth the to talke to gase and loke about or to harken where thou hayst not resonable cause nor necessytie then wyth al dyligence thou shalte kepe and brydel wel thy sensies resyst manfully and busyly the desyres and concupysence therof flyeng also the occasyons and prouocations here vnto strayne and draw them vyolently with the myght and the grace of god vnto the contrary vertues vntyl that thy sensuality al passyons and vyces be mortyfyed in the do frely obey the sprite ¶ The fourth impedimente THe fourthe impedimēt is pryde and vayne glorye estymacyon and well pleasyng delyght of him selfe of honour prayse of his workes his dedes hys graces and gyftes the desyre ioye wherin many do rest in the fauoure laude and estymacion of men For these vyces many are left of god For why whyle they think them selfe hoole and in helth they neather seke nether take remedy Wherfore for as muche as humylytie and mekenes is very necessary to mortyfie this affection thou must laboure to come vnto perfecte mekenes Thou must seke for this mekenes and praie continually and hartely for it to god of whom spryngyth al that good is Thys is the moost surest waye More ouer thou must also haue before thy eies in thy mind alwaye the infynyte mayestye of god the wysedome and the goodnesse of god thou muste ascrybe all thy gyftes and graces vnto god only On the other syde thou must consider earnestlye the bottomelesse pyt of thy vylenes and noughtynes thynkynge styl that thou arte the most proudest vylest in the worlde by reson the greate multytude of sinnes and thy vnthankefulnes by reason also that thou shuld haue fallen into innumerable and more detestable sinnes then thou dydest yf god of hys goodnes had not preseruyd the. By reason also that ther is not in the whole world one sinner but that if he had receauid such and so many graces and occasions to do wel as thou hayst but he wolde haue seruyd god more faythfully than thou dost Inwardly think also from thy harte thy selfe to be the most wyckyd synner in the world bycause of the great multitude of thy vnkindnes shewed vnto god and most vnworthy thou arte of al hys gyftes and benefytes and of all that thou hayst receauyd of any creatures or euer shalte receaue therefore thynke thy selfe worthy of al rebuke payne trouble sorowe shame And thus shalte thou cast downe thy selfe vnder al men chosyng to thy selfe the lowest place in earth cryinge out vnto thy lorde god as a pore myserable wretche Mercyful god be mercyfull vnto me wretched sinner desiring wyth all thy whoole harte and wyshe thy selfe to be cōdempned dispysed set at nought and mockyd of al men to be ouer troden of all to suffer wyllyngly shame and confusyon for the loue of god Thus shalt thou on the one syde ascrybe to god that whiche is his that is al goodnes and on the other syde thou shalte shew herein thy selfe shalt humble thy selfe greatly This mekenes and humylitie ouercommyth and wynnyth god almyghty and makith the apte and meete to receaue al hys graces and gyftes Thys is a brefe waie to get merites but few takith it A lac who can arrogate and take vppon hym selfe that he hath thy blessid mekenes syth it is so harde a thyng so vncertayne so secreate and vnknowne a thyng to forsake and mortifye perfectlye and exactly sēsualytie and that mooste venome worme of al good dedes vayne glory ¶ The .v. Impedymente THe fyfte Impediment is seculare or wordly affection or that we haue loue to holde the fauoure or retayne loue of worldly persons For this affection causyth a man to be very redie to do not only many good verteous workes and dedes but also to admyte and to do many vicious dedes and sinnes eather to please men to haue at their handes honor or commodyte eather fearyng theire dyspleasure least he should suffer shame confusiō or dammage This inordinate loue and feare maketh thē to do and speke many thynges whiche they shuld not nor wold not do nor speake and to leaue vndone and vnspokē which they shuld not nor wolde not leaue vndone nor vnspoken yf they
lackyd thys inordynate loue feare The affection of natural loue vnto their kinred The affection of the loue that they beare for the greate benefytes of fryndes do ingender in them moch vagacyon of mynd and causyth them ofte tyme be dystracted dysquyetyd when they feare the losse of their fauour or desyreth to please and to contynew or increase their loue towardes them Ye some tyme yt makith thē to dyssemble and to flatter their friendes and suche as they loue or fear in their vicyous condycious and dedes Ye to fauoure that in them that they shoulde hate and ought wythout respect or accepcion of person purely and only to loue in them god hys Image grace vertew so that they shoulde not supporte dissemble flatter nor wynke at any mans faute or mysdoynge sinne but they shoulde desyre with al their harte the soule helth of euery man Wherfore thou must abolysh from thy harte all inordinate loue affection whiche might cause in the any vnquietnes distraction or occupie thy fansye wyth imagynacions specyally of the desyre that thou hayst ether of frendshype or cōpany if thou wylt come to the pure loue of god For this is a very poyson and venome of the loue of god infectyng and poysoning thy harte Thou shalte therfore vtterly sley it and mortifie it in thy selfe al that thou can ¶ The syxt impedyment THe sixt impediment are the passions sensual as loue hate with othere the naturaly floweth oute of these passyons as immoderat myrth or gladnes sorow or heuynes hope feare loue hate shamefastnes To say the trewthe inordinate loue is mother and parent of al thes and of al other natural passyons Thes passions are redy at euery chance good or bad to dysqueet and moue the hart and mynde of man And when the inner eye is troblyd or dymmed with thes and suche lyke then can yt not iudge nor dyscerne nether him self nether what is right nether resonable Wherefore yf thou desyre to haue peace of hart thou must kepe thine hart clene pure free from the loue of creatures and from al suche passions Thou must also commit vnto the hyghe wyl and prouidence of god al thinges that shal fortune vpon the good or bad castynge al thy thoughtes and care vpon hym takynge alway good hede that ther nothynge reste in the nothynge enter thy hart saue only god Al thynges in the earth be but vyle yea and to vyle that thou shuldest so loue or set by thē that thou take any care haue any desyre inordynately to haue them or to be sory heauy or a shamed to lacke them or to trouble thy noble harte thy immortal and heauenly minde for any such vyle drosse Let them loke for these temporal thynges loue and take care ioy and be merie glad to haue these thynges of this worlde that are al worldly and of the world for whom Christ wold not pray Thou canst not please nor serue two masters at on s Thou canst not loue .ij. diuers and contrary thynges Yf thou wilt know what thou louyst Marke well what thing thou thynkyst moost on Leaue thou the world and the earth vnto the worldly and the earthly and thou shalt find heuen Leaue the world and haue god Geue vp the earth with al his pleasure and treasure and thou shalt haue god and fynde heauen and the blysse euerlastyng ¶ The seuenth Impedyment THE seuenth Impedymente is the bytternes of hart of melancoly and as it were a testines or frowardnes whereby many be very and ofte prone and redie vnto impacience angrines melancoly hatred and to reuenge Ye and to dispise other and take al thynge to the worst very vneasy to cōtent or please redy to murmur and gruge Suche commenly do murmur agaynst their superiors and prelates they iudge and cōdempne their neighbors they report euyl and slander with venomous eyes of malicie with which they thē selues are infectyd beholdynge al thynges they iudge al thing peruersly to the worst This arysyth in some of nature and sometyme or much studie and then it is so muche the lesse fawte But it muste be mortyfied by grace And in some it arysyth of a certeyne secreate presūpcyon and consyderacion of theire owne merytes and dedes grace or estymacion whereby many are very redy to iudge rashely other and to dispise them preferryng them selfes and their lyfe and their false ryghtwysenes gettyng indygnacyon and not compassyon Some tyme this bytternes arysyth of in mortyfyed desyres Whan they may not haue that they wold then thes passyons inflamyth them to murmure and grudge agaynste theire superiors and those that wyl not folow or graunt thier vnresonable desyres or do resyste them Sometyme it arysith of hate or rancor for offences and greffes past for the whiche cause the desyre to peruerte and mistake the deedes of thē that they thus hate and sekes in theire dedes somewhat to put them to rebuke Some tyme it arysyth of Enuy wherby they desyre to obscure or to hyde the vertues of other bycause they thēselfes lacke them lest that the other should be lyke estemyd before them Some tyme it arisith of a wickidnes bycause they enuy the vertues and graces that they se in another Therfore they of mere malyce wherof they are full repleate interprete and take al thynge to the worst and so offende they the holy gost But this bytternes of hart and al other thou must ful mortyfie consume and ouercome with the swetnes of godly loue and charytie that thou maist fynde in thy harte as hartely to loue thy very ennimes and persecutors as thoughe they wher thi dere fryndes as in very dede they be for they bryng the and promote the vnto greate merytes Wherefore yf thou wylt euer profyt in perfeccyon thou must nedes loue thyne euen chrysten in god Thou must honour the ymage of god in euery parsō thou must suffer no bitternes nor dyspleasure to rest in thy hart agaynst any man but thou muste beare a mery cheare and countynance swete charytie mekenes of hart gentilnes in speach vnto al persōs redy to beare the burdens and infyrmities of al men to helpe the nede of euery man to suffer and forgeue the offences of al to take interpret all thynges to the best to iudge no parsō to greue no mā but glad to do good to al persons to cōfort al generally wtout acceptiō of persons indifferētly to shew vnto al euery one pytie compassiō ¶ The .viii. Impedimente THe Eyght impedimente is impacience and as it were a grudge or secreate murmurynge agaynst god a discontentacion of mind in outward aduersite infamy scorne rebuke cōtumely losse of thinges sicknes payne of the body persecuciō dereliccion and desolaciō of mynde which may fortune vnto a mā by the permissiō of god with the which god almighty is wont to trye proue his dere belouid chosen and that of most exceding charitie for ther euerlasting saluacion Such
exchew mortal syn yet they can not wel discerne nor iudge nor wel exchew and escape al mortal sin The conuersacyon of suche is in as much parel as are they that daunce or walke vpon the brinke of the pyt of hel which with alytle tryp fall flat down hedlong For thes are in maner in the affect desyre of fyn Not wythstandyng yf suche exchew deadly syn departe so out of this lyfe they shal be sauid but as saynt paule saythe as it were by thorow fyer for they shal passe hardly thorow that hot and horryble fyer of purgatory where their venial sinnes shal be ful sharpely and sore syngid and purgyd bycause they were neglygent and wold not cut away the affeccion of sin and auoyde and purge with penaunce their venyal synnes whyle they were here And then their good dedes shal fynd but smal frute by reson they wer not done of and with pure affeccion but were in maner stayned with some wordly impuritie as with vaynglory or other worldly naturall respecte ¶ The seconde step or stayre THey stand on the second stayr that folowing the holy gosts inspiracions holy callyng of god do auoyd and kepe thē selfe from the vanitie vaine pleasure commodyties of the world and from the occasiōs of sinne and seke god and gostly counsel and famyliaritie of good godly persōs They frequente the church the seruyce of god deuoutly hearyth the word of god taught doing many good workes Thes thoughe they voyde diligently the greate euyls yet they flye not the other secret snares in the leasser synnes imperfeccyons and fawtes as in soden passyons of wrathe of vayne glorie vaine words of lyght iugement c. But thes are slacke and neglygent to take vpon them hard exercyses and passe not to grow vnto more hyer perfeccyon for they thynke it suffycient a greate perfecciō to auoyde the greatter venyals to haue forsaken the world and thus thinking that they are somewhat and in very truthe they are ryght nought stāding in their owne conceite thinking they nede nor more vertue or better lyfe trustyng in the great goodnes of god or rather yf they serche and ransacke depely trustyng in their owne good dedes they content them selfe with that state and care for no other nor furder encrease Thoughe this estate be not euyl but better the the other yet it is very far frō perfecciō ¶ The thyrde steap or stayre IN the thyrd stayre stande they that haue more perfectlye vanquyshyde and ouer throwne the world the fleshe sensualytie also their owne wyl slouth neglygens and geueyth them selfes vnto harde bodely exercyses as vnto faste watche to weare vyle hard straynge clothinge as wollen sacke hear are geuen vnto much vocall prayer whiche thinge without dout are no smal helpe furderance vnto perfecciō yet bycause suche sort do al thes good dedes godly thinges not for pure syncere only honour of god but to auoyd the payne of hel and of purgatory and to come to the ioy of heauē thes seke more their owne cōmodite then the wyl glory of god So whyle thus of impure intent they do thes thinges they are dysceauyd by the subtyltie of the deuyll with this impure desyre of heauen And vsing impurely thes good dedes do content them self herin Thus labor not thei to know the nobylytie of the inward exercyse to come to the very ground of true vertues whiche are perfect mortificacion pefect mekens charytie and other vertues And besyde they folowe the inclynacyon and tracte of nature by loue naturall toward creatures which they bare toward persons temporal to worldly thynges sondry occupacions supposynge this loue as in dede it is to be lawful but lytle they knowe howe greate a let is vnto the diuine grace of very perfeccyon And by these they are dayelye dystract with innumerable impure and vnquyet affeccions cares carkes thoughts that springith commith of this natural loue ¶ The fourthe steap or staier THey stande vppon the fourthe steap or stayre which not only with dayly doth bodyly and goostly exercise as in mental prayers and medytacyons in syghynges compassyons and holy desires do dylygently labour in their inner man Yet thes as the othere sekyth as muche or more theire owne wyl sensible deuocion thē the pleasure of god and lacke the true forsakyng of thē selfe For they glory ioy in thes their exercyses and swet deuocyon supposyng it to passe the trade exercise of other with their wyl wold neuer change it Wherin apereth a point of the propriete of their vnmortyfied wil which they haue not forsaken in this poynt And al thoughe for the tyme that they feale this sensyble deuocyon they offer them selfe vnto goddes wyl and pleasure to suffer and abyde al aduersitie at his pleasure Yet whē got takith away this deuocyon from them then were they heauy and are dyscoragyd Yf they betowchyd with any aduersytie rebuke or shame or be byd to do any thing that is agaynst their mynd and wyl by and by they shew what they be and howe vnmortified their wil is then they gruge and murmur for they haue styl lying burnynge wythin them the loue of thē selfe wherby the deuill craftely retractyth and withdrawyth their wil which they semed to offer wholy vnto god and so kepyth he them in porpryetie of their wyl which they parceaue not for they desyre their owne proper wyl be done rather thē the plesure of other But if these could ons geue vp and commyt them selfe and al other vnto the hygh prouydens and pleasure of god only without am withstanding or retract of their hart thē shuld they grow to muche perfeccyon in a lytle tyme ¶ The fyfte steap or stayre VPon the fyft stayre stand thei whiche in all their good workes and exercyses in al ther conuersacion do resygne and renounce their owne wyl into the hyghe pleasure and wyl of god They be obedient not only vnto al holy inspyracyons and vnto their superiors but also vnto al men wherin so euer it semyth that it may stād with good reason and that for the honour of god and their owne mortificacyon They labor and indeuor themselfe al together vnto cleanes of harte and purenes of consciens to louely and fyrely desyres of god to deuout prayers and vnto al other holy workes both goostly and bodily with the which they desyre to please god and to be vnytyd and knyt vnto him But bycause that thes are but yonge beginners and haue not byn but a whyle trauelid and cōuersant with in this state and stayre and bycause as yet al therie affeccyons are not fully pullid vp by the rote and mortified by oft trauel in thes exercyses therfore some time the wynd of in constance causyth thē to stagger ye and to slyp from thys stayre and to fal agayne into some poynt of properte But thes perceiue their fal and arise agayne
by repentaunce and returnynge agayne vnto god do clime vp againe vpon thys stayre by full resignacyon of thē selfe vnto the blessyd wil of god ¶ The syxte steap or stayre THey stand vpon the syxte stayre whiche with many and oft desyres and deuoute exercyses doo resygne perfectly al propertie without al retraccyon or repyninge of harte with perfect and ful constance to perseuer in to the hyghe wyl and plesure of god knowlegyng certeynly that al thynges both prosperites and aduersyties that come ouer such as louyth affecteously god makyth for them and turneth vnto their profyt and furderith their gostly commodytie And these exercyse them selfe very busylye in the very loue of god But thes of a certayne secreat and craftie natural inclynacyon towardes them selfes do seke to gredely with a certayne propryetie at the hand of god goestly or spiritual comfort or consolacyon whereby they myghte the easelyer beare al aduersyties whose intent playnely is not al perfectly pure therefore they let greatly the workes of the holy gost in them selfes What gyftes soeuer that wee receaue of god whether they be outeward or inward bodyly or gostly do not vse them vnto our mortifycacyon and the pure honour of god we do abuse them vnto our owne condempnacyon ¶ The seuenthe steap of stayre VPon the seuenth steap stande they that can helthesomely and wel vse doth their handes alyke that is to say the ryght hande of prosperytie and the lyft hand of aduersytie at al tymes very redy to folow the hyghe pleasure and the wil of god as wel in the inward cōtemplacion or introuercyon also in the outward workyng as wel in the inward goostly intent as in outward and sensyble loue They do desyre to be made perfectlye lyke vnto the holy lyfe and passyon of our sauyor Christ in al aduersitie derelyccion or desolacyon findyng goostly rest for they are grounded stedfastly in bare loue in whom they haue lerned not only to do greate thynges but also to suffer very hard thynges And therefore they are indewed of god wyth many great secreate graces They be lightenyd in their vnderstandynge they are insensyd in their affeccyon with most burnyng charytie but bycause that thes beyng ignorante and not wel remembred that plente is perilous some tyme they are blynded with Ignoraunce and do mysuse the giftes of god that they oft do receaue do rest to muche in the sencyble loue of god al thoughe they do not perceaue the same but this must they mortyfye also if they wyl be perfect ¶ The eyght steap or stayre THey stand vpon the eight stayre whiche haue resygned them selfe and all theirs purely in to the handes pleasure of almighty god being fully contentid with al thynges what euer he shal send thē or do with them in this world and for euer reseruynge no kynde of propryetie nor no poynte of any loue vnto any creature but purely and only in hym yea cleauyng only to him and not cleauyg vnto the gyftes of god in them selfe These aboue other are vysited with great gyftes of god and with secreat reuelacyons the whiche gyftes and secreat reuelacion by reason of a certayne secreat propryetie they bee not so glade to want as to haue for this cause they haue yet a poynt of secreat proprietie which god knowyth ryght wel and is a faute and an-imperfeccyon before him For they ought to be so fre in their hart from al the gyftes of god as though they had receauyd none and when they receaue they shoulde only prayse the great and mercifull lyberalitie of god towarde so vnworthye wretchyd synners and turne al to the honor praise of god and to resygne them selfe vnto his wil and pleasure to be destytute to lacke and want al his gyftes and to remayne redye to al derelyccion and desolacyon gostly and bodyly For in suche gyftes and reuelacyons standyth not perfeccyon but by thes gyftes god almyghtie dothe declare hys great goodnes to alure and intyce to anymate and incourage vs to folowe and to seke affectuously perfeccyon ¶ The nynthe steap or stayre VPon the nynth stande they which with strong and hard exercise and earneste and holye desyres for the pure loue of god thei haue in maner almost consumed their fleshe and blod and the mary of their bodye and bones that they mighte seme to haue no more strenghe thē the lyfe and quyckenyng of the holy goste doth mynister vnto them For their blod semyth to be sodde vp and wastyd with the hote feruour of goddes loue whiche chalenges in them perfect lordshyp rule dominacyō makith and causyth them to suffer and to do aboue nature They are the deare darlynges and beloued chyldren of god thoughe they are for the most parte hydden and vnknowen vnto the worlde in to whom he infundith the plentie of his giftes and graces some tyme he lyftith them vp to haue a ceartaine syght contemplacion of his blessid essence or beynge Yet are they so mortyfyed that they wyl not rest in thes giftes and graces for they haue vtterli troden vnder ther feat al regard of their owne commodyte pleasure and haue layd ther fundacion in only bare fayth formyd with perfect charitie wherby they desyre to suffer al aduersytie for the honour of god and the helth of soules with out al stay or helpe of any dyuine consolacion or comfort for thei reken and count thē selfes worthy of al abieccyon desolacion Also they thynke wythout al fayning them selues vnder and worsse then al creatures and wissyth nothyng more then to be set at nought to be dyspised and ouer trodden of al creatures to be put to mooste greuous myserie and most bytter and crewel death And thoughe they are very wel taught to haue al their ioy only in the crosse of theire Lord Iesus yet for al that thei do neuer let by their negligence the manyfold heauēly ilumynacyons vysitacyons and goostlye influence but they offer thē selfes alwaies as muche as in them lyeth lyke redy wyllyng and as lyuely instrumentes of the holy gooste vnto al thynges that the holy gooste shal vouchesafe to worke in them lest they shoulde be vnthankefull vnto the grace of god They geue lyght in good example and they burne in the charitie of god and their neyghbors At any other time whē they be not vysitid thē as concerning the outward man they seke moost abyectest and vyleste things to be without al meane comfort and consolacyon And concernynge the inward man they seke bare loue and charitie withoute al sensible comfort consolacion griefe and heuines of hart in so muche that thei can neuer suffer somuch but they euer desire to suffer abyde more sorowe wherbi they might be more conformable or like vnto our Lord and maister Christ whiche in the tyme of his bytter paine and passyon wrestlelyd agaynste sensualytie wyth bare loue destitute of al comfort and consolacyon goostly or bodyly that he might redeme and also teache vs the same lesson for this is the very way of abnegaciō or forsaking of our selfes By the whiche way we muste folow him thorow the narowe gate of saluacion wher vnto he bringe vs safely by his grace whiche lyuith ther and raignith euerlasting lord god Iesu Christ our sauiour for euer euer Amen ¶ A good token and argumente of a well forsaken and well resygned wyll YF thou haue a fyrme confidence and perfecte truste in the goodnesse of god in all chaunces If thou doiste take all thynge what euer chaunceth good or badde as at the hande of god and thynke it to come of hys sendyng and doist thynke and vnfainedly beleue that suche thynges are chosen as the beste for the by the hyghe prouydence of god and therefore doyste commytte thy selfe and all thyne wholye vnto goddes wyll and pleasure If in all kynde of aduersytie and mysery thou makeste no complaynte to no parson nor seekeste no comforte nor consolacion but humblye and pacyentelye doyste abyde the vttermoste of the hyghe pleasure of almyghtye god offerynge thy selfe readye vnfaynedly to abyde all that thou sufferedst if it so please god worldes wythoute ende If thou doyste thynke thy selfe worthye of all that whyche thou sufferedste and muche more and worse and therefore thou arte ready to suffer muche more harder more greuouse and more paynefull thynges then thou doyste suffer If thou be leane and thynke vnfaynedlye thou arte vnworthye that the earthe should bare the and therfore thou thinkest thy selfe vnworthy of anye goodnesse and most worthye of al paine griefe FINIS ⧠Imprynted at London by Ihon Waley dwellynge in Foster lane