thou mayst knowe how swere this fruyt of gentyll coÌ„munycacion is medled with sad scylence Of that which fruyt Iesu fulfyll the that thou may speke wysely soberly sadly and vertuously among thy systers AMEN ¶ The .viii. fruyt of the tree of goostly lyuers is Myldnesse Ca. viii ¶ Of Myldnesse THe .viii. fruyt of the holy goost in gostly lyuers is called Myldnesse Of the whiche fruyt our lorde sayth thus Math. v. Beati mites quoniam ipÌ„i possidebunt terram ⧠Blyssed be all they that be mylde in hert for they shall haue for theyr heritage the land of lyfe that is the blyssed land of heuen This is also syster a precyous fruyt and a delycate for it groweth out of our lordes hert which must be fetched there he sayth hymselfe Math. xi Discite a me quia mitis suÌ„ et humilis corde Lerne of me he sayeth For I am both meke and mylde in hert Thus it semeth wel that it is a delicate fruyt For all such mylde hertes shold se that same lande that it groweth in And there may none felt the vertu of that fruyt but such that be mylde Yf thou wylt be very mylde kepe not in mynde but forgete what is sayd agaynst the for to make the wrothe And that thou mayst neuer do but yf thou arme the afore by quyetnesse of herte that what soeuer is sayd to the for to styre the thou wylt not be vnmylde and than it shal not greue the. For lyke as a man that sholde make batayle and fyght with another fyrst he assayeth his armure and so proueth how he coud defend hym by his target in auoyding of strokes lest he be wounded So must thou do Thynke euery houre thou wotest not how soone thou shalt be assayed by some sharp wordes which ê‘aduenture shold make the vnmylâ— in here but thou were ware afore I saye not impacyent though it be almoost lyke For impacience is called suche a thyng that wyll suffre and not loue But myldnesse is that that wyll bothe suffre loue also do good in dede for euyll as our lord fayth Luc. vi Benefacete hijs qui oderunt vos ⧠Do ye good to them that hate you he sayth To myldnesse of herte also longeth shamefastnesse As whan thou art assayled or supposest to be assayled than thynke of thy vertuous state of relygioÌ„ that thou hurt not that nor cause other to sclaundre that in the thynkyng that in thyne entre of relygyon thou offredest the to all maner of myldnesse with loue of vertu Moche vncase cometh of suche vnmyldnesse of hert It putteth away deuocyon and it troubleth the conscyence Wylt thou well kepe thyne herte in myldnesse than absteyn thy selfe from coÌ„tencion and striuiÌ„g Stryue neuer in no mater but it be agaynst vyces in thy self And if thou haue charge of other than so tempre thy stryuyng the thy hert lese not therby this myldnesse how so euer it is takeÌ„ of other This teacheth vs saynt Paul sayeng .ii. Ti. ii Seruum dei non oportet ligitare sed mansuetum esse ad omnes ⧠It besemeth not he sayth gods seruaunt for to be a stryuer but for to be mylde vnto all folke For ryght as yf thou felt within the an inordynate heate by the which thy body is dystempered mayst not serue god I trowe thou woldest after the councell of a physicien refreyne thy selfe from such thinges that shold make the more hote lest thou sholdest be more seke Moche more than thou art bound to kepe thy soule from dystemperauÌ„ce of heates wherby thou myghtest be the more vnmylde in hert There be two thyÌ„ges that make a soule mylde One is that thou speke neuer boystously Another is that thou be no threatener It is not ynough for the not for to speke boystously but also that thou be no threatener The one teacheth the to hurt no body by word And the other teacheth the to haue an easy hert of forgyuenesse without rebukiÌ„g or threatenyng The fyrst longeth to trouth of good lyuyng the other to mercy and coÌ„passyon These be the two ways of our lorde of the which speketh the prophet thus Ps xxiiii Uniuerse vie dnÌ„i et miÌ„a et veritas All the wayes of our forde for to come to blysse by be trouth and mercy ⧠These wayes be taught of our lorde to all mylde folke as Dauyd sayth Psal xxiiii Docebitmites vias suas ⧠He shall teach he sapeth all mylde hertes his wayes of true lyuiÌ„g without stoborne spekynge and threatenynge A herte that is souple and myloe may lyghtly be applyed to receyue the impressyon of our lordes swete and meke doctryne Therfore syster yf thou wilt haue a mylde hert fyrst apply the to here holy doctryne holy exhortacion holy in formacyon and iÌ„struction bothe of thy soueraynes in relygion and also of other For to all such that be glad to here our lordes holy doctryne he sayth hymself that he was sent Esa lxi Ad annunciandum mansuetis misit me ⧠I am sent he sayth in to erthe for to teache and informe mylde hertes That is by such that haue auctoryte for to teache and informe in my name what shold they teache all myld folke NothiÌ„g els but as I sayd before by the auctoryte of the prophete the ways of god what be these ways Veryly trouthe and mercy Trouthe for to aske requyre forgyuenesse mekely of them that thou hast doone wronge to Mercy for to forgyue all those that haue done the wrong and neyther of them to speake boystously or threatyngly By these wayes thou must come to that lande that our lorde hath bequeathed to all mylde in hert which is the lande of blysse All mylde folke be peasably inclosed here in this life in the possession and hauyng of our mylde lorde Iesu therfore by ryght they must nedes be had possessed of our lorde at last in endlesse blysse There shall none be veryly had of our lorde but suche as be had of hym veryly in this lyfe All vnmylde folke whiche be not had and possessed of god with in themself but ben from themself had and possessed of yre and wrathe must nedes be excluded from that worthy possession of blysse which our lorde hath ordeyned for almyld but yf they turne and amend them ☞ Syster yf thou wylt come to this vertue of myldenesse thou must be ful of pyte which maketh a hert swete by the whiche swetenesse a hert is made louyng vnto all creatures for god In the which swetenesse as a Bee such a hert goth about in his thought and gadereth of euery maner of creature some maner of hony Of some it gadreth swete hony of obedyence whan it seeth how mekely some do obey Of some it gadreth pacyence / of some deuocion / of some discrete abstynence / and of some chastyte clennesse It beholdeth not theyr defautes but theyr good dedes And that that it loueth that it prayseth and than it seketh swetenesse of deuocyon of
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
the good dedes of holy chyrch and at the last be ryche with heuen blisse The fourth vertue is that it maketh a man lykyng pleasauÌ„t to god For whan a soule loueth our lorde our blyssed lorde wyll loue hym agayne which passeth al other loue As our lorde sayth by Salomon Prouerb .viii. Ego diligeÌ„tes me diligo I loue theÌ„ the loue me he sayth And in another place our lorde sayth thus Io .xiiii. Qui diligit me diligetur a patre meo et manifestabo meipsum He that loueth me he sayth shall be loued of my father I shall loue hym make me all open to hym in shewyng me to hym as a louyng father Thus syster charite is pleasauÌ„t and lykyng to god I praye the kepe well this fruyt ofte eate therof bothe late and erly full and fastynge For it is as good after meate as a fore meate in the nyght as in the daye parte with thy systers but eate it neuer colde Roste it well make it ryght hote in the fyre of Chrystes loue whiche sent among his dystyples breÌ„nyng tongues of charyte that bothe they all his folowers in erthe sholde speke brennyngly of loue and charyte eche to other and so to lyue euer in loue our blyssed lorde graunt vs all for his blyssed charyte Amen ¶ The seconde fruyte of the tree of goostly lyuyng is Ioye Ca. ij THe second fruyte of the holy goost in holy lyuers is called Ioye Truely Ioye in the holy goost that is goostly ioye / not erthly ioye but for to ioye in god in hope of endlesse goodes / and in the grete benefytes of our lorde All suche ioye is for to be glad and ioyfull of the encrease of vertue of other for to thanke god for them / and for to lothe all vanytees and for to be quycke and mery goostly in dyuyne seruyce This is that fruyte of ioye which I wolde thou eate of whaÌ„ worldly wretched gladnesse is about to chaunge thy soule in to dyssolucion and banyte That is whan it wold make the to ioye in affluence of temporall goodes / of laughynge and scornyng of ydle tales and dyshouest playes And also wolde make vnsauery to the al that longeth to godward / as is to be dulle in dyuyne seruyce in besynesse of deuocyon vertue and suche other All this is no goostly ioye but worldly ioyes It is no very ioye but vayne ioye Gostly ioye is very ioye though it be no full ioye This ioye may none haue but suche that be in charyte eate therof swetely as I sayd before in the fyrst fruyte of charyte Very charite axeth very ioye Of this ioye speketh Salomon thus Eccl .xxx. Non est oblectamentum suê‘ cordis gaudiuÌ„ That is there is no ioye to the ioye of the herte In thre thynges ioye of herte that is goostly ioye passeth all carnall ioyes Fyrst is that it is contynuall An erthly man though he syt at a delycate bodyly feast yet at the laste he shall iothe it be the feast neuer soo delycate But a sure ioyfull soule set in vertue is euer as it were at a contynuall feast without lothynge The seconde is that goostly ioye is more pure than erthely or carnall ioye Aglotonous man fyndeth many bitternesses annexed to his ioye One is afflyction and torment within hymselfe of longe delay from his delycates that he desyreth Another is defaut that he findeth in theÌ„ whan that they be set afore hym / which is not made to his lykynge And yf that they be made to his lykynge than he receyueth them so lustyly ioye / the more it is had the gladder is the hauer Neuer wery nor seke of thou vse therof The thyrde is that carnall ioye is of vyle thynges not lastyng But ioye of herte is of very good thynges euerlastyng Many thynges I fynde that causeth a man to be glad in herte and also in godstly ioye One is parfyte purete and clennesse of conscyence A very gentyll soule resteth moche rather in the bedde of a clene conscyence than of an vnclene conscyence For kyndely the the pure and clene soule abhorreth and hath abhomynacyon of vnclenesse / and hath right grete ioye of clennesse As oft as the soule is syke so often it is vnclene Sykenesse of the soule is vnclennesse whan thou soule is hole that is whan it is in clennesse / than it is in reste and ioye as Salomon sayeth in his prouerbes Prouerbiorum .xvi. Dulcedo anime samtas ossiuÌ„ That is The swetenesse of the soule he sayth that is the clennesse of the soule is helthe of the boones By these bones be vnderstande gyftes of graces of the holy goost which be myghty and stronge as bones and kepeth the soule in strengthe and vygour It is not so with worldly louers whiche haue erthely ioye For theyr ioye is not lastynge in as moche as they lacke clennesse of theyr conscience The seconde is the dyschargynge of the burden of euerlastynge dethe whiche all wretched synners be charged with As the holy prophete Dauyd sayd Ps .xxxvii. ⧠Iniquitates mee supergresse sunt capud meum sicut onus graue grauate suÌ„t super me The wyckednesse he sayth of synners haue ouerpassed theyr heed for as a greuous burden they be passyng greuous aboue hym Of this all clene soules be dyscharged for asmoche as they haue clensed theyr conscyence by oft coÌ„trycion so that they fele an herty ioye in god The thyrde is Fredome of soule for they be not bounde in the boÌ„des of the fende Who that hath the holy goost hath fredome as saynt â–ª Paule sayth it Cor .iii. Ubi spiritus duÌ„i ibi libertas Where the holy goost is there is fredome out of the deuylles daunger whiche causeth in a clene soule grete gladnesse This fredome hath not wretched synners for they be so bounde in the deuyls bondes that they may not do as they sholde do after the hygher parte of reason Of this bonde speketh Salomon sayth ê“uer .v. Iniquitates sue capiunt ipium et funibê° peccatorum suorum vnusquisque coÌ„stringitur ⧠with wyckednesse a synner is taken and so with the bondes of synnes euery synner is bounde Our synnes be the bondes wherwith we be bounde lete vs breke these bondes and than may we haue fredome of spyrite and be in grete gladnesse The fourth is rest of tormentes from all euyl affections by the whiche all wretched synners be oft tymes tormented in herte / that is with richesses with delytes and with worshypp And so they be tormented with suche thinges that they perysshe and spyll withall They be also tormented somtyme with drede as it sheweth well in a coueytous man For though there be peas ynough yet he supposeth euer that he shall be deceyued by theues Somtyme also they be tormeÌ„ted with wrathe suche other passyons All these euyll affections wretched passyons cease in them that lyue well and therfore they fele right grete rest and grete ioye
the which the herte is replete and made mylde O now is suche a mylde herte swete bothe in the syght of god and man For all that it speketh is of swetenesse of loue of peas of vnyte of chastyte of charyte Suche a soule is euer occupyed in vertu eyther in deuout wepyng waylyng or in holy redyng or heryng of vertue or els holy medytacyon of our lordes passion restyng here in his precious wouÌ„des wherin she fyndeth full sure rest in all her labours full sure abyding in all her nedes felynge no maner dyseases of her bodyly infyrmytees bycause she feleth the blissed woundes of her lorde Rather chusing euer after to suffre wrong than for to do wronge ☞ O how moche ioye hath a mylde soule than She that is thus myld is neuer heuyed with yre nor with enuy nor with couetyse Suche one wyl not loke to be taken counted mylde but euer it hath ioye to be lytell set by There be some that be abiect in theyr own syght but they wold not that they were so taken All suche be not yet mylde There be some also that be abiect in theyr own syght but they can not suffre of other for to be set lytell by Also suche be not yet mylde in hert Good sister as thou art abiect and vyle in thyne owne syght so desyre that all other sholde perceyue the same of the and than thou mayst haue that swete vertue of myldnesse Foure fayre vertues I fynde that cometh of this fruyte ⧠⧠One is that it kepeth a soule without hurtyng For all vnmylde hertes be oftentimes broken by impacyence And therfore it is that our lorde byddeth vs by Salomon for to kepe our soules in myldenesse where he sayth thus Ecclesiastic x. Fili in mausuetudine serua animaÌ„ tuaÌ„ Sone he sayth kepe thy soule in myldenesse ¶ Another vertue is that it wynneth loue grace bothe of god and man It maketh our lorde to loue vs tendrely For in that we bere the prynt of his own hert in as moche as he is mylde It maketh vs to be loued of man as Salomon sayth Eccl. iii. Fili in mansuetudine opera tua ê‘fice super gloriam hominum diligeris ⧠Sone he sayth make all thy werkes and dedes parfyte in myldenesse and thou shalt be loued aboue all erthly ioyes Thus we rede that Moyses was moost mildest of al men whyle he lyued in erth and therfore he was loued of god and man †Myldenesse is lykened in holy wryt to an Adamant stone which is of suche kynd that it draweth to hym hard thynges So all mylde hertes drawe vnto them all other for to be meke and mylde A Flynt is lykened in holy wryte to pacyence which sholde be harde as the Flynt neuer to be ouercome by yre and impacyeÌ„ce Of these two stones I fynd by the prophete thus Eze. iii. Ut adamantem et silicem dedi faciem tuam ⧠I haue gyuen a token in thy face that thou shalt drawe to the by myldenesse other as the Adamant dooth And also I haue gyuen another token in thy face the thou shalt be harde as the Flynt in suffraunce ¶ The thyrd vertue is that it amendeth the soule It maketh suche a mylde soule to se clerely her own defautes as though she loked in a myrour Of this myrour sayeth Dauyd thus Ps lxxxix QmÌ„ super venit mansuetudo corripiemur ⧠Lo he sayth whan the myrour of myldenesse is shewed to our soule anone we se our defautes and amned vs. ¶ The fourth vertue is that it gyueth to vs euerlasting helth with out which there is none helthe Of this maner of helthe speketh also the same prophete thus Ps lxxv Cum exurgeret in iudcio deus vt saluos faceret omnes mansuetos terre ⧠whan our lorde shall syt in iugement where all bodies and soules togyder shall appere afore hym in the dome than amonge all other specyally he wyll gloryfy all mylde soules which haue in this lyfe borne the impression of his hert by myldnesse ⧠Thus syster our lorde that is soo mylde in hert gyue the such specyal grace that thou may euer be meke and mylde and soo to eate of this swete fruyt with thy systers that ye all at last may receyue the lande of blysse which is ordeyned for all suche AMEN ¶ The .ix. fruyt of the tree of goostly lyuers is Fayth Ca ix ¶ Of Fayth THe .ix. fruyte of the holy goost in goostly lyuers is called Faythe whiche is a ryght fayre fruyt In the whiche fruyte our lorde is hyghly pleased ⧠what is al our lyuyng wtout fayth as saynt Paul sayth Heb. xi Sine fide iÌ„possibile est placere deo ⧠without fayth he sayth it is iÌ„possible to please god Fayth is the lyfe of a ryghtwyse soule Ro. i. Iustus ex fide viuit ⧠To that it semeth and sothe it is that fayth without good werkes is dead ThaÌ„ as for the artycles of thy beleue I wyll not in this treatyse wryte nothing to the For I wote well thou beleuest well ynough But of the werkes of beleue that is of true lyuyÌ„g it is my purpose for to declare that thy lyuyng may accord to thy faythe For of true lyuynge our lorde is hyghly pleased as Saloumon sayeth Eccl i Beneplacitum est diio fides et mansuetudo True faythfull lyuyng and myldnesse of herte pleaseth our lorde ryght moche This fruyt is the more precious that it is seldom had as the same wyse man sayth Pro. xx Multi misericordes vocantur virum autem fidelem quis inueniet ⧠Many ben called mercyable folke pyteous but few we find true in lyuyng The begynnyng of good lyuyng is for to drede god whiche drede causeth a soule not for to leue vndone the good dedes that shold be done as Salomon sayth Eccl. vii Qui timet deuÌ„ nichiâ—ne cligit ⧠He that dredeth god is in nothyng neclygent But for bycause many there bâ— the gladly do good and yet they leaue not certayn euyill dedes which they haue vsed of custome Therfore all suche good dedes is nothyng acceptable in the syght of god that is so myxt or mengâ—co and defouled with euyldedes as Salomon sayth Eccl. ix Qui in vno offeÌ„derit multa bona ê‘det ⧠He that offendeth he sayth in one vyce many vertues he destroyeth A lytel gobbet of soure dough soureth all a batche of bread A lytell galle maketh bytter a great quantyte of hony Euery clâ—ne soule which desyreth to lyue vertuously begynneth fyrst with drede and endeth with charyte and so by suche louely drede it hath no wylt to synÌ„e But such one the yet dooth good for feare and drede of payn and not for drede of god he leueth not euyl fully in as moche as he wold synÌ„e yf he durst for feare of payne ☞ Lo syster yf thou wylt lyue well fyrst ground thyn inteÌ„t of loue in drede and than begyn to do well Oft tymes many
so mercyably wold represse ouerthrowe vnclene temptacyons of vyces gyue fynally peas and rest to all such that haue good wyl for his loue to lyue in cleÌ„nesse Of such peas our lorde sayth thus Leuit. xxv Dabo pacem finibê° vestris dormietis et noÌ„ erit qui exterreat auferam malas bestias ⧠I shall gyue you peas in your flesshe ye shall slepe and there shal no fend make you aferd by illusions I shal also with drawe froyou wycked beastes of flesshly ly kynges Lo what our lorde dooth to all suche that haue a good wyll to lyue in cleÌ„nesse Haue a good wyll syster and thou shalt haue rest fro all vncleÌ„nesse inwardly set thyne hert on hym For who so wyll inwardly behold our lord haue all his delyte in hym he must lyft hymself aboue hymself as the prophete sayth Trenoâ— iii. BonuÌ„ est prestolare cuÌ„ sileÌ„cio salutare dnÌ„isede bit solitarius et tacebit quia leuabit se supra se ⧠It is ryght good and well done to abyde in swete stylnesse the helth of our lord in al our lyuyng so to syt solytaryly aloue wtin himself set asyde from all outward lettynges for the soule wyll lyft herself by grace aboue herselfe In suche solytarynesse stylnesse a clene soule fyndeth great rest fro concupisceÌ„ces fro troubles fro worldly occupacyons These .iii. thinges do let a chast soule fro inwardly beholding of god I mene of such worldly occupacions that be all worldly wtout ony intent of goostlynesse Outward occupacion in relygioÌ„ is not worldly occupacyons for it is done for a goostly ende for a heuenly rewarde bycause of obedyence But that call I worldly occupacions which is done only for wynnyng of worship of temporal good of fauour He that desyreth nothyng of all these neyther for hymself nor for his worldly kyn frendes than hath he nothyng wherby he shold be troubled let from inwardly beholding of god for he dredeth nothyng to lese of suche thynges neyther of worldly worship nor of ê“fyte nor of teÌ„porall goodes Also yf such one shake fro hym his curyous beholdyng of other folkes dedes yf he be no demer nor occupy his thoughtes in thinking about such thynges he may right frely be occupyed about inward thynges For he that wyll be occupyed with hygh heuenly thynges He must be fre from all lower worldly thynges A byrde yf his wynges belymed or bound or broben or plucked or cut he may neuer fle hygh Ryght so yf the winges of the soule that is goostly loue affectâ—on be lymed with worldly affeccioÌ„ or bounde by worldly gyftes or plucked with worldly delytes or cut by wtdrawyng of goostly loue it shall neuer well fle goostly †Many thynges there be which shold moeue styre vs to chastyte One is fredome to entend about the soules helth about the pleasauÌ„ce of the loue of god For besynesse about worldly thynges fleshly desyres is so inordinate peryllous that it letteth the spyrituall fruyt of chastyte Fleshly loue is to a chaste soule as byrde lyme the letteth it to fle chastly Who so wyll not be shakled tyed with suche byrd lyme of fleshly loues lete them lyue in fredome of chastyte clennesse bothe of body and soule Another thyng that ought to styre vs to chastyte is the excellency worthinesse therof by the which it excedeth ouerpasseth in fruyt and rewarde all other maner of chastyte bothe of wedlocke widowhed For where as our lorde assygneth vnto the bodyly spousayle but .xxx. folde fruyte he rewardeth the chastyte of wydo whode with .lx. folde fruyt the chastyte of maydenhode with a. C. folde fruyt as it is aforesayd Therfore saynt Paul exhorteth and couÌ„celeth bothe maydens wydowes and all vnwedded ê‘sones to chastyte as to thestate of more ê‘feccyon and sayth .i. Cor .vii. Dico autem non nuptis et viduis bonum est illis si sic ê‘maneaÌ„t ⧠I say he sayth to theÌ„ that be vnwedded and wydowes It is good for them to lyue in clene chastyte yf such rewardes be ordeyned for all .iii. degrees of chastyte I trowe a relygious woman which hath made her vowe to lyue in chastite shall haue thre rewardes One is for her vyrginite and maydenhode Another for her goostly spousage to god And the. iii for her meke abyding here in maner of a mournyÌ„g wydowe in as moche as she lyueth here vnder a mournyng habyte So than such shall receyue of god .xxx. folde fruyt lx folde fruyte and a. C. folde fruyt O how precyous gloryous is the fruyt of chastite whan it is the spyrytual aray of all chosen spouses of the kynge of heuen O how ryall is this aray semely vpon a chaste soule whan it causeth almyghty god to chuse suche a soule vnto his dere beloued spouse Chastyte it is that arayeth the soule with merueylous sayrnesse with inwarde clennesse with plenteous fruyt It arayeth the soule with glorious brightnesse with the rewarde of iÌ„mortalyte and with lastyng worshyp bothe in heuen and in erth as that holy goost wytnesseth in holy wryte where he sayth Sap .iiii. O quaÌ„ pulcra est casta generatio cuÌ„ claritate imortalis est enim memoria illius qmÌ„ et apud deuÌ„ nota est et apud hoiÌ„es ⧠O he sayth how fayre is chast generacion with bryghtnesse the mynde of whose remembrauÌ„ce is iÌ„mortal For it is knowen bothe ayenst god and ayeÌ„st man ye and not onely knowen before god man but it maketh also of men women aungelles as saynt Bernard sayth Quid inquit castitate decentius que de hoiÌ„e angelum facit ⧠what is more semely he sayth than chastite that maketh of chaste men and womeÌ„ aungels For though the chastyte of aungels be in more blysse yet the chastyte of man or woman that standeth in batayle is more stronge Chastite he saith is alonly that thyng that in the tyme place of this mortalyte repÌ„senteth a maner of iÌ„mortall glory and blysse Therfore it was that our mercyful chast louer and lord Iesu although he wolde haue his holy mother spoused to Ioseph to shewe the spousage were good yet he wold in her spousayl that she shold kepe the chastyte of vyrgynite to shew that it was moche better more glorious than bodely spousayle Therfore also it was that our heuenly spouse Iesu kyng of blysse called a way his owne chosen derlyng holy apostel saint IohnÌ„ the euangelyst from his bodely spouses and because he lefte his bodely spousayl for our lorde therfore he made hym more famylyer homly with hym before all other apostels And because he forsoke the carnall loue of wedlocke therfore our lorde fulfylled hym with the swetnes of his goostly loue more plenteous than other In soo moche that at his last souper he made knowen to hym that that was hyd fro all other And there slepyng on our lordes brest dyde
the spredyng abrode of the braunches of a relygyous tree planted in our lordes gardin / by the whiche thou shalt vnderstande charyte For lyke as braunches in a tree spreden abrode so shold charyte in relygion So syster must thou do after the depe rotes of mekenesse after the water of very compunction thou must extende thy braunches of charite that bothe in dede and wyll thou loue all creatures in our lorde or for our lorde For he that hath charyte hath all goodnesse maketh all others goodnes his goodnes as saynt Austyn sayth Such one presumeth neuer proudely agaynst other / for he holdeth all other better than hymselfe Suche one hath none enuy to other for yf he lacke goodnesse he fyndeth it by charyte in other Suche ont kepeth neyther yre nor hate in his herte / for chary tably he forgyueth lyghtly Thus by charyte synnes benhyd as the apostle sayth Caritas operit multitudmem peccatorum That is suche charyte hydeth the multitude of synÌ„es / for it destroyeth them Syster suche charyte thou must haue in relygion to all and namely to thy systers in laboryng for them in supportyng of theyr charges / and if thou mayst not than pray for them for without suche charyte there is nothyng so acceptablene merytoryous to god whiche maketh heueÌ„ly chyldren to be knowen fro worldly chyldreÌ„ as doctours say en vpon the text where our lorde sayth to his dyseyples In hoc cognosceÌ„t omnes qd mei discipuli estis si dilectionem habueritis ad inuicem ☞ In that sayth our lorde ye shall be knowen for my dyscyples and for my chyldren yf ye haue loue and charyte eche with other For as saynt Austyn sayth he that kepeth charyte in his owne lyuyng he it is that hath fully the law within him bothe the mysteryall felyng therof and also the playne vnderstandyng But now for bycause saynt Paule sayeth Caritas non agit perperam Charyte dooth nothynge frowardly nor wyckedly he sayth but ryghtwysly and ordynatly I councell the beware as moche as thou mayst that thou offende none in erthe And yf thou offende ony persone anone lowely meke thy selfe and aske forgyuenesse Be no stryuer in wordes in ony congregacyon Nor vse thy toÌ„gue to speke wordes of foly or folyshly ne fals wordes for as saynt Austyn sayth ¶ what so euer is sayd or doone agaynst conscyence it edytyeth and buyldeth to hell warde Somtyme it is lefull to hyde trouthe / but it was neuer lefull to say fals If it happen the somtyme of lyghtnes to here of ony persone ony euyll tale be well ware among other coÌ„munycacion it passe the not / ne in no wyse thou breke not out withall To here and lytell to speke it is a good tokeÌ„ and namely of yong folke If thou hast benacustomed to here or to speke euyll afore the tyme that thou entrest in to relygion thou art nowe more bounde to kepe thy toÌ„gue What is relygion without resteynyng of the tongue The senteÌ„ce of the holy apostle Iames is this Si qs pit tat se religiosuÌ„ esse non reseruaÌ„s linguaÌ„ suaÌ„ sed seducens cor suuÌ„ huius vana est religio That is He that weneth he be a religious man or woman / refreyneth not his toÌ„gue his religion is nought worth for such one deceyueth his own hert whiche shold be occupyed with vertuous scylence If thou wylt be a true relygious woman speke scantly in thyn owne cause as SalomoÌ„ sayth Adolescens vix iÌ„ tua causa loqÌ„re That is to say Thou yong man scantly speke in thy owne cause Therfore it is that our lorde hath gyuen a man and a woman two eares and one toÌ„gue that they shold be redy to here and lothe to speke Be therfore seld rare in wordes neyther dysputer nor defender of maters If thou be blamed ryghtfully or wrongfully / be it of thy systers or of thy souerayns yf thou wylt be a veray ouercomer of the herte lerne for to suffre mekely all this is for kepyng of charite Charyte is better kept in scylence than in speche I pray the therfore kepe vertuously scileÌ„ce in cloyster / frater / dorter / and quere and in all tymes and places After complyn aboue all thyngrs loke that thou kepe specially than scilence but yf â—â—be for grete ineuytable nede and yet with leaue yf thou mayst And as soone as thy nede is done than cease Be neuer pryuely mony place with ony persone wherof myght aryse obloquye eschue this as moche as thou canst Be well ware in ony wyse that no maner deformyte in thy lyuyng neyther of carnalite nor of worldlynes blot or dymynys she charyte whiche is the very ornament or arayment of all relygyous lynyng No carnal loue sholde be among you but spyrituall or for spyritual loue Of carnall and flesshely loue it nedeth me not moche to speke of at this tyme / for it shold be to all relygious folke moche abhomynable and lothsome to here But there is one maner of loue whiche is couered vnder colour of charite and feyneth him for to haue zeale of vertue as is loue affectionate not fully spyrituall but it is myngled or myxte with carnalite All suche louers do delyte to speke oft togyder / whiche alway is not of goostly thynges And yf it be soÌ„tymes of goostly thynges a lytell in the begynnyng anone or soone after it is chaunged in to worldly thynges God graunt it be no wors / that is into carnall thynges What euyll hath come of suche affectionate loue god knoweth / which knoweth all pryue thynges and to whome nothyng is hydde This loue for as moche as it hath his fyrst begynnyng of the assent of the flesshe by affectioÌ„ it is more flesshely than goostly And it is well knowen of suche that haue had this maner of loue in experyence how moche a soule is distracte which is encombred in such carnall affection Grete sclauÌ„dre aryseth therof though thou be enclosed Thou hast nede to be well ware of sclaundre for that crepeth out of an vnclosed hous meruelously I say not this for to lete the of thy goostly coÌ„munycacion as moche as longeth to coÌ„fessyon / nor to be relygyously mery with thy systers / namely with suche the morne euery day after our lorde / syng mornyngly in theyr hertes thus Ubi cubas vbi pascis in meridie That is Lorde where is thy resting place and where doost thou fede at noone tyme. As though they myght say thus ☞ Good lorde I desyre to wite in what hertes / and in whose hertes of feruent loue and charyte hast thou thy restyng place and in what place art thou fed with swetenesse and deuocion with suche coÌ„myn oft for they may set the on fyre and brenne the all in loue All such desyre for to be departed out of this worlde and be with theyr forde Iesu with all suche I wolde thou had thy specyall coÌ„munycation with all other thou mayst speke by the way
seke body to a leache that thy blyssed goostly medycin may make my seke soule hole The seker that I am lorde the more nede haue I to come to the that thy greate pyte mercy may be shewed in me by delyueraunce of my synnes Vpon this trust lorde I come to the. for thy mercyes I wote well be infynite There lorde I shal fynde heuenly delycates in the whiche delycates I purpose euer to dwell in the lorde and in none other Soo feruently I wyll set my hert as I wyll of the euer for to haue ioy with the withouten ende ☞ Lo syster by suche short meditacions and other lyke these thou mayst clense thy herte and thy soule with rennyng ryuers of very compunction Before thou go to receyue that blyssed sacrament say also in thy herte yf thou haue leyser in thy goyng thus O I that am powdre and asshes shall I now go to my lorde Than answere agayne and say with a reuereÌ„t mekenesse yea that shall I as an vnprofitable seruaunt gooth to his benygne mayster And as an hongry soule gooth to his meate And as a seke man gooth to his leache Say also as saynt Austyn sayth My lorde my mercy my refuge my desire to the I come for I may not helpe my selfe with myn own werkes And therfore lorde releue me / socour me / haue mercy on me I mystrust of my merytes / but I trust in thy grete mercyes more than I mystrust of myn euyl dedes Lord thou art my hope To the alone I haue synÌ„ed mercy lorde ☞ Many folke vse to saye longe afore they be houseled the .vij. psalmes of penaunce with a â—etany Prayeng to all those sayntes for helpe which psalmes saynt Austyn toke out of the psalter and set them togyder And named theÌ„ psalmes of penauÌ„ce It is a good deuocioÌ„ for to say I wyll not charge the withall considering the contynual labour that thou hast in thyn ordre ¶ Thynke also on the grete charite whiche he sheweth to synners / in gyuyng his blyssed body to them for theyr goostly helthe and goostly meate And that it is very goostly meate he proueth it well hymselfe where he sayth thus Caromea vere est cibus et sanguis meus vere est potê° Â¶ My flesshe sayth he is very meate / my blode is very drynk ☞ This is the meate whiche is fygured by that manna in the old testament which had all maner of delyce all maner sauour of swetenesse that at the last shal be gyuen to thy grete mede and rewarde of euerlastyng blysse as he sayth hymselfe thus Qui manducat meam caruem bibit meum sanguinem habet vitam eternam That is He that receyueth my flesshe dryÌ„keth my blode shal haue for his hye rewarde euerlastyng lyfe here by grace after this lyfe by ioye ¶ Now syster after the gracious receyuynge of his blyssed sacrameÌ„t / thanke our lorde for the grete benefite say thus in thy herte Inuem queÌ„ diligit aia mea tenebo euÌ„ et noÌ„ dimittaÌ„ the is I haue found whome my soule loueth now shal I kepe him neuer shall I leue hym And for bycause it is called a sacrament of loue I wold thou prouydysted some maner of prayers of loue whiche might styre the poynt of thy loue as is this orysoÌ„ Duleê iesus memoria or such other than I drede not but thou shalt fele grete deuocyon ¶ O good syster somtyme my goostly doughter I pray the than for to desyre of thy spouse for me one drop of that deuocion I wolde also thou sholde desyre of him suche deuocion for all my goostly frendes Among all other of thy deuocion and vocall prayers it were a medefull sayeng for to saye Placebo Dirige at leest with thre psalmes thre lessons and laudes thynkyng that thou hast thy lyuelode of them that peraduenture lyen in paynes of purgatory which paynes as some doctours done say passeth all the paynes of the world and is more greuous ¶ This thou myghtest vse well at after none whan thou walkest in the gardyn And thynke that he were an vnkynde frende a ryght cruell whiche myght se the in a brennynge fyre were in his power for to delyuer the and wyll not Truly ryght soo our lorde hath graunted the one frende in erth may delyuer his freÌ„de in purgatory by deuout prayers other goostly meanes / If suche one be neclygeÌ„t his frende in purgatory may well thynke that suche one is rather a cruell enmy than a frende Sende therfore in spare tymes thy prayers to our lorde for them that ben in purgatory / recommendyng to hym thy kynne thy founders benefactours of thy monastery and all other which ben passed out of this worlde Lo sister all this before is sayd moche of bocall prayer lytell of mentall prayers For euer amonges all goostly exercyses prayer is a holy meane Vocall prayer mentall prayer they two ben so nygh of kynne that the one is neuer founde without the other If vocall prayer haue chefe occupacion medytacion medleth somwhat with hym And yf medytacion haue chefe occupacion than prayer breketh out among And therfore in as moch as it is longyng to prayer somwhat shall I say of mentall prayer whiche is called medytacion And also for to styre the whan thou arte alone how thou shalte be occupyed in medytacion ¶ Syster suche mentall prayer by medytacion is ryght swete merytorious and precyous to a deuout soule / but right few vse it and that is pyte And as saynt Hue sayth in a boke whiche he maketh of the maner of suche medytatyue prayer that such prayers is called deuocioÌ„ purely of the soule which is a very tornyng in to god by meke and mylde affection By this thou mayst knowe that medytacion sholde be meke by consyderacyon of hym that so prayeth Of this we fynd a good example by the publycane in the gospell whiche in his herte prayed submyttyng thy self mekely to god a very synÌ„er sayeng outward by right fewe wordes as for vocal prayers whan he sayd thus Deus propicius esto michi peccatori For all his prayers were inward for the moste parte All suche that praye by medytacion they speake fewe wordes In other properte meditatiue prayer hathe yt is shorte as short wordes of loue or of mercy and sendith out his flames and beames Such a short medytatyf prayer sister perceth heuen For all suche soules that so ben occupyed in meditacions done rest in god as in the begynnyng endyng of his medytacyon And thus suche medytatife prayer is short Not for the shortnesse of deuocion but for the shortnesse of the length in wordes Another properte that longeth vnto medytatyue prayer that is desyrous by waylyng sobbyng and syghing to be with our lorde So that suche one may say with the ê“phete Dauyd thus Sitiuit anima mea ad deum fontem viuum quaÌ„do veniam et apparabo ante faciem det fueruÌ„t
of thy tongue For yf thy toÌ„gue be chaunged whiche was wonte peraduenture to speke of erthly thynges nowe speketh of god and of heuenly thinges it is a token that thou arte in charyte The fourth token is exercyse of goostly profyte / as it is to be gyuen entyerly to goddes seruice and intermyt nothing of no erthly besynesse but it be vnder obedience And yet than euer cast vp thyn hert to heuen in all suche besynesse The fyfth is whan all harde thynges seme lyght to the / and that maketh charyte The syxte is whan thou suffrest all aÌ„guysshes and hurtes mekely For yf thou be in very charyte thou hatest nothyng but synÌ„e thou louest nothynge but god or for god thou dredest nothyng but to dysplease god The .vii. is whan thou hast ioye of all trybulacions / and praysest god in euery aÌ„guysshe that thou suffrest This sheweth wel the thou arte in charite ¶ Many there be syster that can loue god and be in charyte whan they be in rest and ease but in aduersyte they doo grudge and be sorowfull and be throwen doune so lowe that vnethes ony man may conforte theÌ„ so sclauÌ„der they god in grudging agaynst his domes That is a great wretchednes that ony aduersite sholde make him for to grudge agaynst goddes wyl But that is a blessyd charyte that no violence of sorow may put away Good syster loue well charite and these tokens of charite Syster thou art callyd to relygion for to be a louer of charite Foure maner kyÌ„des of louers of charite be there in relygion The fyrst is a begynÌ„yng louer the seconde is a growyng louer the thyrde is a parfyt louer the fourth is a moste parfyt louer The fyrst loue is newe borne the seconde loue is norysshed in growyng the thyrde loue is myghty well strengthed and the fourth is lowly abydynge his departynge out of this wretched worlde Of these foure degres of charite our lorde speketh in holy scrypture where as he makyth a symylytude of corne sowen in the grouÌ„de First he sayeth corne apperyth grene and tender as an herbe Afterward it apperith as an eare After that it appereth as full corne in the eare and than it abydyth nothynge els but haruest for to be ledde into the barne Yf thou be yet but tendre in loue charite so that ofte tymes thou fyndest thy selfe frayle to falle out therof lyghtly by the leaste blast of temptacyon or styrynge of other thou art yet but an herbe whiche nedyth moche kepyng that it be not destroyed by beastes that is by beastly lyuynge more after the body then after that soule and so with sad goostly lyuyng it wyll growe man eare of myghtier strength that thou may suffre to be wedin by sharp rebukyng reproues if it nede After suche vertuous pacience in wedyng of thy corne of charite it wyll growe parfitly into full corne rype in the eare nothyng feryng ne dredyng than of any disease of any anguysshe of any aduersite how so euer the wynde blow but only dredyng for to displease god desiryng euery houre the tyme of haruest whiche is the departyng of the hody by the thresshyng of that flayle of dethe that it may become charitable corne and clere without chaffe and brought within the garner of blysse there to be herboured wtout ende This garner desyred the charytable corne saynt Paule whan he sayd Cupio dissolui et essecum xpÌ„o Phi .i. I desyre he said to be vnlosed out of my wretch edbody and be with my loue Chryst Iesu ⧠Lo syster he that hath suche moost parfyte charyte he lotheth all wordly delytes He setteth no more store by all temporall goodes than he dooth by foule stynkyng fylth but he is glad to suffre for the lóue of Iesu al maner trybulacions and desyreth to be endlesly with Chryst Suche charyte is stronge as dethe as SalomoÌ„ sayth Cant .viii. Fortis est vt mors dilectio For ryght as dethe dooth to the body so dooth loue to the soule Deth departeth a man fro bodyly lustes and fro worldly bytternesse It maketh hym neyther fele cryenges nor wepynges nor beatynges Ryght so doth the loue to the soule It departeth the soule fro the lykyng of all erthly thinges maketh it heuenly And what euer it hereth in erthe of worldsly noyses it is so rauysshed in loue that it hereth nor felyth it not Now is suche charyte syster an holsome fruyte for to vse namely for relygious folke / for it hath .iiii. vertues One is who so eateth therof it healeth his goostly infyrmyte For he that is in charyte he is dysposed to all godlynesse Euery thyng sauoreth to suche one as it ought for to sauour erthly thing vyle goostly thing fayre / worshypes / riches / and worldly power and such other that seme worthy precious in the syght of worldly people seme in the syghte of goostly soules right foule And if relygious people whiche shold be goostly set moche by suche dignityes they haue a great goostly syckenes for they lacke charite whiche shold hyde put away all fylthynes Also suche charite putteth away hydeth our offences to god Of the whiche hydyng speketh Salomon Prouer .x. Uniuersa delicta operit caritas All trespaces and all offeÌ„ces charyte putteth away as it had neuer ben he sayth For as saynt Bernarde sayeth whan our lorde forgyueth our synnes he forgyueth them fully and mercyfully not dampuyng by vengeaunce / not shamyng vs by reproues / nor lesse louynge vs by vpbraydynge And yf our lorde neuer vpbrayde vs of our synnes that we haue doone it is as it neuer had be in his syght Lo syster how this fruyte of charyte hydeth bothe our inwarde goostly synnes our outwarde bodyly synnes as they had neuer ben The second vertue of this fruyte of charite is that it maketh man wyse as Salomon saith Eccl. i. Dilectio dei honorabilis sapieÌ„tia The loue of god he sayth is a worshipful wysdome Thou art not very wyse but yf thou cherish derely all goostly good thynges For right as he were no wyse marchaunt the wolde gyue golde for fylth put it in his chest as golde ryght so is he vnwyse that loueth better teÌ„porall goodes that be but as fylthe than goostly goodes Kepe wel this fruyte of charyte sister it shall teache the to set lytell by all worldly thinges The thyrde vertue of this fruyte of charyte is that it maketh a man ryche For charyte is so precyous that it is lykened in holy write to pure proued golde in the fyre as I fynde wryten in the apocalypse Apoc .iii. Suadeo tibi emere a me aurum ignitum et ê“batum vt locuples fias I councell the sayeth our lorde for to bye of me pure golde and wel tryed that thou mayst be made ryche that is all that euer thou doost do it for the loue of pure charyte thou shalt be ryche that is thou shalt haue parte of all
away for theyr great mekenesse that they 〈◊〉 â—â—â—ynystryng to my swere louers whiâ—◠〈…〉 ioye of me The .xii. is that the hertes 〈◊〉 soules be lyffe by from erthly thynges 〈◊〉 may 〈◊〉 suche a soule to the fyrmament 〈◊〉 is 〈◊〉 clere for there in suche clerenesse 〈…〉 all suche soules buylde theyr neâ—â—◠〈◊〉 all erthly thynges by holy medytaâ—â—â— The .xiii. is that al clene soules ben oftenâ—◠〈…〉 eyther in redyng or in heryng 〈◊〉 good 〈◊〉 of wysdome or elles in swetâ—â—â—yers or in suche other goostly exercyses Suche can not syue blissedly and ioyfully with out suche holy contrâ—nplacyon for they haue â—eyther but â—rnesse nor heuynesse but ioye and â—â—adnesse Salomon sayth Ecclesia .xxiii. Niâ—â—â—â—â— dulâ—râ—â—s quam inspicere in mandatis dei There is nothyng so swete he sayth as it is to beholde in the wysdome of our lorde and in his coÌ„maundementes Therfore it was that Moyses whan he had talked with our lorde and receyued his coÌ„maundementes that he neyther dyde eate nor dryÌ„ke afterwarde for ioye of that holy presence forty dayes and .xl. nyghtes It was a great feast to hym him thought for many dayes the conforâ—e of our lordes preseÌ„ce and his speche ☞ O syster there be many ferre fro suche Ioyfull swetenesse that be lothe to here our lorde speke to them Anone they waxe dulle in soule haue no sauour of his speche whan speketh our lorde to vs Truely whan we rede suche thynges that be holsome to the soule Ex here other say to vs by preachyng or exhortacy oâ— I pray the be none of tho The .xiiii. is that all suche clene soules gouerne dyscretely theyr bodyes from excesse of mysrule in eatynge and drynkynge and stepynge They haue not suche hodyly dyseases as haue mysruled folkem excesse nor they dye not so soone as other but lyue longer to goddes worshyp out take suche that our lorde withdraweth out of this worlde by his preuy domes The .xv is the greatnesse of dyuyne loue that suche clene soules doo fele in within them selfes Loue is a very easy yoke and what some euer thynge is drawen with suche an easy yoke is made very easy and soft Saynt Bernard sayth ¶ O thou yoke of holy loue how graciously drawest thou to the suche as thou wylt drawe to the. All harde thynges greate thynges loue maketh lyght vneth of ony charge The .xvi. is that al suche gladsome â—lene soules make theyr wylles euer to accorde to the wyll of god For ryght as the wyll of god is fulfylled in them so the wyll of theÌ„ is fulfylâ—ed in other as though god bade it The .xvii. is that suche ioyfull and clene soules haue ioye vp 〈◊〉 ioye that is they haue double ioye here in erth â—â—ere is they haue ioye in Chryst all his werâ—â—s Another is they haue ioye of his body that is 〈◊〉 sayntes that be in heuen and of holy lyuers â—â—â—erthe The greatenesse of this ioye vpon ioye â—ay be fully consydered in suche that haue grâ—â—â—â—â—â—arite win them greate goostly gladnesse 〈◊〉 ryght as a mother hath greate ioye of her 〈◊〉 whan he is made a bysshop or singeth his 〈◊〉 masse or hath ony greate dygnyte which 〈◊〉 rekeneth for her owne worshyp / so all suche â—â—â—full soules thynkes that it is theyr worship â—hat sayntes be worshypped in heuen and also 〈◊〉 chrysten men encrease in vertue here in erthe which may also be vnderstande by all the lymes of a maÌ„nes bodi yf one parte of his bodi is wel 〈◊〉 case it is ioyfull and glad of the ease of euery other lymÌ„e so clene and ioyful soules in god haue ioye of eche other both of good that be in erthe and also of all holy that be in heuen The xviii is that causeth a clene soule to be in ioy is the longe vse of them that haue longe contynued in goodnesse Lo sister the longe contynuaunce of good lyuyng bryngeth in gladnesse of soule The .xix. is hope of mede for our long abydyng in good lyuyng As saynt Paul sayeth Ro. xii Spe gaudentes They that hope of endlesse rewarde suche soules wax ioyefull The .xx. is ioye of contemplacion that suche clene ioyfull soules fele somtyme with the whiche contemplacioÌ„ a soule is moche illumined and lyghtned Suche a soule seyth in his ioyfull coÌ„templacioÌ„ ryuers flowyng bothe hony and butter As sayeth Iob .xx. Vidit riunios stuâ—â—eris torrentis inellis et butirs Saynt Gregory sayeth vpon the same texte that these ryuers be callyd of the holy goost and they be reÌ„nyng ryuers for they be right plenteously gathered togyther in a contemplatyue soule whiche blyssed spiryt with all his holy gyftes fyllyth a conteÌ„platyue soule bothe wyth the swete hony of the godhed and also with the swete butter of passion that was thristed out vpon the cherne of the crosse Right as hony is gathered of flowers and of the ayre and butter of the body so contemplacion is gotten of the godheed of our lorde of swete heuely thinges of the bytter paynes of our lordes body And so by the gentyll bee of clennesse that hony of contemplacyon is brought to the hyue of the soule And by tendre compuÌ„ction the bucâ—er of Chrystes passion is brought in to the cherâ—e of the herte for to souple it and make it softe agaynst all maner anguysshes Oh well were 〈◊〉 soule at ease that might ioyfully souke of this â—hony eate of this swete butter Suche a conâ—eplatyue soule sholde then fele great rest / great â—â—â—ernesse / great delyte / great ioye / great loue â—â—uour in Iesu the lasteth euer lytel hauyng myÌ„de of ioye of this lyfe Also suche one though it â—ray lytell with the mouthe yet it is full with â—od and seeth oftymes into heuen beholdeth there the sayrnesse of aungels and of holy souâ—es O syster now is this ioyfull contemplacyoÌ„ 〈◊〉 wonderfull ioye of loue which ioye canno toÌ„â—â—â— tell And though that wonderfull beholdiÌ„g 〈◊〉 all the soule yet for habundaunce of ioye â—â—â—â—enesse whiche ascendeth in to the mouthe â—â—the body soule ioyeth in god There is none that hath this grace of contemplacyon but suche that our lorde first inspyreth to forsake this worlde alwordly vanytees the couetyse of the byle lust therof And than after that heledeth suche a soule by herself alone and speketh hym selfe to her herte and there gyueth her souke of his swetenesse of loue and than he styreth her to holy prayers medytacion and teares At last he maketh her gather her herte togyther and set it in hym And than he openeth to the eye of the soule the gates of heuen so that the eie may loke in to heuen And than the fyre of loue is veryly in her herte and brenneth therin and maketh it clere from all erthly fylthe and from all noyous thoughtes All suche so set be called contemplatyue soules be rauysshed in the loue of god For contemplacion is nothyng elles to mene but a
euer therfore the this lord of peas cometh bryngeth with hym his swete peas or gooth awaye withdraweth his peas leauing the in trouble as the semeth chauÌ„ge neuer thy hert fro hym lest he passe for euer away fro the. But peasibi byde in prayer his comyng agayn and so thou shalt kepe rest of herte wylt thou kepe well peas than conformethy wyll to goddes wyll and so shalt thou kepe peas For so sayd the auÌ„gels in christes byrth Pax hominibus bone voluntatis Peas they said be to al people of good wyl If thy wyll with stonde our lordes wyll thou shalt fynde no rest for he wyll at the laste haue his wyll done wyll thou nyl thou wylt thou also kepe well thy peas than withdrawe thy hert froÌ„ all erthly loues For thou shalt neuer haue peas if thou set thy hert in sekyng of suche thynges Saynt Gregory sayeth ⧠What is more laboryous than to set our hert sore on worldly thiÌ„ges And what is more restful then nothing for to desyre of worldly thynges but only oure bare necessaris Thou mayst also kepe this peace yf thou kepe dylygently thy .v. wyttes for whan the gates were shet the disciples with in our lorde sent in peas amonges them said Ioh. xx Pax vobis what is it els for to close thy gates but to refrayne al thy .v. wyttes froÌ„ vnlefull desyres whiche dryueth away peace Thus sister kepe peace within thy selfe than shalt thou be a good maker of peace amonge other and yet wyll they neuer hertly be reconsyled to suche that are them forgyuenesse what be suche scorners of peas and not louers of peace for they be no verilouers of peas but if they be as redy to seke peas of those that haue trespaced to them as suche that haue trespased to them be glad to offre them peas As Dauid saieth Ps xxxiii Inquire pacem et persequerecam That is for to say Seke peas and sue to haue it parfitly There be also many which be redy for to receyue peas of other that haue trespaced to theÌ„ but not so redy for to offre it fyrst to other to whome they haue offended It is more glorious in the syght of god for to seke peas before thou be called to peas than whan thou art called For it is more curtesy to gyue a gyfte before it be axed than to graunte it whan it ys axed All suche that seke noo peas but refuse it whan it is offred they vnderstande not the peas is the herytage of chrysten people For yf they vnderstode verily that peas were the heritage of chrysten men whiche Chryst dyde bequethe them in his testament they wolde neuer abyde for to recouer theyr herytage tyl they were prayed therto but they wolde sue therafter with all maner of haste for to haue it Also all they be called peasyble that labour do theyr besynesse for to breake strife and debate among other For that was the offyce of our lorde Iesu whiche laboured to his lyues ende and shed his bloode for christeÌ„ peas And in token the he laboured sore for our peas after his resurrectioÌ„ he appered to his dyscyples and shewed them his handes his fete and also his body all wounded the they myght vnderstand therby what costes expences he had done for to purchace peas for them as though he had sayd to them thus Set not lytel by peas for it hath cost me my lyfe Now syster this is a deynte fruyte for vneth it may be founde it hath so many lettynges for to growe ☞ which ben they that letteth peas of hert Truely syster wrathe / hatred / stryfe / debate / worldly besynesse / outward noyse Therfore yf thou wylt haue very peas in herte beware of all these This fruyte syster hath .iiii. greate eertues and fayre One is that all they that haue peas be made goddes chyldren in erthe as our lorde sayth hymselfe Beati pacifi qmÌ„ fili dei vocabuntur Blyssed be they that be peasfull for they shal be called goddes children His chyldren by folowyng his steppes For the offyce of our lorde was in erthe to make peas and so do all suche The seconde vertue of peas is this / the it clenseth the eye of the soule For peas is of such clennesse that it clenseth a soule so clerely that it may se god as the holy apostle sayeth Heb. xii Pacem sequimini et sanctimoniam cum omni bê° sine qua nemo videbit deuÌ„ That is Shew peas and holynesse with all folke wtout which peas may no man se god The thyrde vertue of peas is that it maketh redy a place to our lorde There is no place so pleasaunt to our lorde as is the place of the herte whan it is in rest Doo well thy dyligence for to loue well this fruyte and pray our lorde to take parte with the of his owne fruyte of peas And than shalt thou haue god at thy feast as saynt Paule sayth .ii. co xiii Pacem habete et dominus pacis erit vobiscuÌ„ Haue peas with you and the lorde of peas shal be with you The fourth vertu of peas is that our lorde gyueth for our erthly peas here peas euerlastyng without ende For they that haue peas kepe peas and loue peas here they may be sure of endlesse peas as the prophete Esay sayth Esa xxxii In pacis pulchritudine coÌ„qui esces In fayrnesse of peas all suche shall rest Here thou sholdest slepe in peas and there thou shalt rest in peas as Dauyd sayth Ps iiii In pace in idipsuÌ„ dormiam et requiescam In peas he sayth with my selfe I shall slepe rest That is I shall so slepe here in rest and peas with in my selfe which peas rest is in me vnchasigeable and vnuaryable that I may at the laste partytely rest in blyssed peas without ende O how mery syster yâ— mayst be in kepiÌ„g of peas For veray peas where it is had bryngeth the soule into great clerenesse 〈◊〉 tranquylyte what is peas but tranquylite of soule symplenesse of â—erte the bonde of loue and yâ— felawshyp of charyte Suche peas putteth away dyscorde / reoresseth wrathe / destroyeth pryde / and louerh mekenes / it seketh god / it loueth god / it cannot hate / it teacheth to loue / it cannot be proude He that hath suche peas kepe it will And he that hath lost it hye him fast that he may wynÌ„e it agayne ⧠Lo syster yf thou be thus peacyable and in peas sue after such peas with clennesse Thou mayst be meke and mylde and symple in herte pure in thy wordes innoceÌ„t in thy wyll according with god in thyn affecâ—ion that thou may at last be with theÌ„ in blysse that haue fruycyon vse of this fruyt of peas without ende ⧠AMEN ⧠¶ The fourth fruyt of the tree of goostly lyuynge is Pacyence Ca. iiii ¶ Of the fruyt of pacyence THe fourth fruyte of the holy goost in
holy lyuers is called pacience This fruyt is a ryght necessary fruyt namely for vs that be here iÌ„ this wretched vale of mysery amonge so many passyons of euyll Pacyence is suche a vertu that it ordeyneth vs to the fruicion vse of endlesse peas whiche pacyence is brought forth of charite and mekenesse For charyte mekenesse be the father and mother of pacyeÌ„ce Whan we suffre no maner heuynesse nor dysease than be we not called pacyent but peasyble For pacience is in suffryng of all maner wronges and not to be troubled with no maner passyons therof Some there be which be pacyent for nede and some for symulacyon Pacyence of nede is whaÌ„ we wolde reuenge vs of our aduersaryes and may not nor dare not dredynge more harme This Paâ—â—ence is nothynge vertuous †The other pacyence which is called symulacyon or ppocrysy is whan onely for vaynglory we shewe vs pacyent in aduersyte for to be praysed therfore here in erth this pacyence is also vycyous and nothing vertuous ¶ There is also an other fayned pacyence of the which saynt Eregory speketh that is whan we fayne pacyence in wronges to the entent we may be reueÌ„ged another tyme whan we haue oportunyte leyser This pacyence is also vycyous and not vertuous ⧠There be .v. kyndes of vertuous pacieÌ„ce the cometh in suffriÌ„g of .v. wronges wherin veray pacyence is proued The fyrst is not for to be impacyent for hurtyng of thy body The seâ—ond not to be impacyent for losynge or withdrawynge or for scrarcenesse of temporall goodes The thyrde is not for to be impacyent for ony offences or harmes done to thy kynÌ„e or ony of thy frendes The fourth is not for to be vnpacyent for lesyng of thy worshyp The .v. is not for to be vnpacient for no trouble of tranquylite lyte of soule This last conteyneth all the other iiii within hym though it so be that sornty me it may be vnderstand partyculerly by it selfe wtout other As whan ê‘adueÌ„ture we be troubled and vnpacyent for the rayne or suche other dystemperate wether that letteth vs from our bâ— dyly dysporte or erthly gladnesse In all these pacyence is proued knowen for pacyice But whan soeuer we be troubled for defaut of right wysnesse or for decay of the gostly helth of other This trouble shold not be called vnpacyeÌ„ce but zeale of ryghtwysnesse and of vertue but yf iâ— be out of measure vndyscrete than it is called impacience So than by this it semeth that euery passyon that is had to proue our pacyeÌ„ce eyther it is of suche thinges that we desyre loue and is denyed vs and withdrawen from vs or elles of suche thynges that we hate and dâ— noyous to vs and yet be put to vs also be threatned withall In all suche thinges it is a necessary vertue namely for telygyous persones to be pacyent For ryght as for these .v. causes it is great vertue of pacyence not for to be troubled ryght so for defaut of ryghtwysnesse not for to be troubled it is a vyce of slouthe obstynacy Eueryche of vs for our self sholde be sory for our deâ—â—â—â—tes which we haue done namely of rightwysnesse and than is this paceience called a vertue of penaunce We sholde also be sory for our defautes that we do and than is suche pacyeÌ„ce called a feâ—â—â—ouâ— of encreasâ— in vertue We shold also be sory for our synnes that we may do and than is suche pacience called a sleyght of drede Also we shold be sory with pacyence for the harmes and losse of our euen chrysten but measurably for the Iosse of theyr temporall goodes / moche more for the losse of theyr spyrytual goodes / of such thynges as loÌ„geth to theyr helth To this last pacient sorow be souerayns most bounde For it they be pacient in sufferyng of that vicious lyuinges of theyr subiectes not correcting ting theÌ„ after theyr power as they shulde they shall haue no mede for such pacience but rather they wyn therby the wrathe of god as Hely the hyghe preâ—st had for because he wolde not sharply chastise his chyldren for theyr grete defautes with the whiche our lowe was displeased therfore he selfe payne with the wrathe of god Thus than pacyence is a ryght necessary fruyte namely for rely gious persones ⧠Lo syster yf thou wylt be very relygyouse thou must be pacyent and suffre easyly all sorowes dyseases Which pacience must be strong that no temptacion ouer come it It must also be stedfast that neyther dredes â—elabours make it no co warde It must also be of a myghty wyll that thou he not afrayde to do the moost harde thynges that is commaunded to the for the helth of thy soule It must also be a long abydyng wyll that the long delay of mede breke not thy hope of desyâ—e It must also be mylde that thou be not chaufed styred for no maner of hate of other for to gyue euyll for euyll but rather good for euyll It must also be easy that thou caust or may in al suche che wronges be without hastynesse of hert souple treatable So to be pacient thou shalt fynd great ease Is it not a greate ease trowest thou to suffre all thyng easyly For aduersyte wtout pacyence hurteth in thre maner of wyse Oue is that it tormenteth vs outwarde Another that it maketh vs tesly or frowarde inwarde by impacyence And the thyrde is that such an vnpacyent conseyence freateth the soule within Yf thou be very pacyent thou shalt fynde a greate refresshyng to thy soule For ryght as the body is fed with dylycate feastes so is the soule fed with precyous vertues and namely with this vertue of pacience it is made fat as with one of the moost deynty morcelles of our lordes disshe In suche pacyice is great edyfication to other For many taketh hede rather of that vertue in other than of ony other vertue Many we fynd chaste / abstynent poore / full of abnesse / besy in prayers / and stedfast in the faythe but fewe in maner mekely pacient in reproues detractioÌ„s and other 〈◊〉 For in such thynges anone we wyll excuse 〈…〉 â—efende vs lest other be sâ—laundred therby supâ—â—â—â— not we be gylty yf we holde our â—eas And yâ—â—â—â—e â—â—â—th 〈◊〉 we do shewe our self more reproueble in that we venge our selfe by suche impaciency It were more prayse or commendacyon worth to vs yf that we wolde folowe our lorde for to suffes such wronges pacyently than by ausweryng for to ouercome other as saynt Gregory sayth For to suffre it purgeth bothe our sysies that we haue done and also it kepeth vs warely that we fall no more in them It gyueth vs bothe grace of vertue and goostly gyftes in this lyfe also a grete ioye in heuen whan we come thyder as our lorde sayth hymself to all suche as suffre for his loue Math .v. â—â—udete ex exultate â—inÌ„ snerces vestramulta est iâ— eelis
for because a mayde and a vyrgyn was the fyrst that caused it and made it that blissed lady our lordes moder vyrgin mayde was the fyrst that made a vowe to vyrginite and offred the glorious gyft first of all to our lord For though our lord sayd by that lawe GenÌ„ i. Crescite et multiplicamini et replete terram ⧠Growe and encrease fulfyll the erthe he sayd to vyrgins maydeÌ„s growe and multyply fulfyl heuen So than only the quere of vyrgyns after our lady may synge worthyly this newe song of our saluacion Luc i. Magnificat aiÌ„a mea dnÌ„m ⧠The .iii. thing is that all vyrgins maydens folowe the lambe whyder soeuer he gooth By this lambe I vnderstand our lord god man which ranÌ„e in the wretched way of this worlde in great purete holenesse bothe of body soule without ony corruption Onely vyrgins folow next this lambe in great purete of clennesse bothe body soule All other maydens that be no vyrgins in holynesse of vyrginite folow hym but not so swyftly for they halt on the one fote The body and the soule hath not be kept so hole wtout brekyng It was broken is made hole by chastyte The fote of chastyte is neuer so strong as is the fote of vyrgynite In .iiii. maner of wyse I fynst that our lorde that blyssed lambe walked in this wretched worlde whyle he lyued here after the .iiii. fete of a lambe ¶ One is in erth he walked mekely whyles he was amonge vs. In hell after his dethe he walked among fendes full fearefully Vpon the see after his resurrection he walked full merueylously And in heuen after his asceÌ„cyon he walketh now full hyghly In these sasame iiii maner of wyse walketh all vyrgins and maydens in this lyfe for they folowe this blyssed lambe fote by fote They walke mekely yf they be very maydens for the felaw of may denhode is mekenesse the token therof is shamefastnesse Euer they be shamefast of the thyng that longeth to breakyng or hurtyng of vyrgynyte and maydenhode They walke also dredefully For vyrgynite maydenhode among all the conflyctes of this fyghtyng chyrch in erth be more dredefull batayles to fendes than ony batayle of ony other good creature For the fende findeth no marke of his brennyng in the flesshe of maydens therfore he is aferd moost of theÌ„ for they onely breke his heed There may no delectacioÌ„ of carnal synÌ„e by fals suggestion rest in them They walke also in erthe merueylously Is it not a merueylous thyng a wondrefull for to lyue in flesshe not to be ouerthrowen in passyons of the flesshe truly yes and worthy great meryte hygh ioye They walke also in erthe hyghly for they passe in hyghnesse all other of lyuynge bothe prelates and subgectes but yf they be vyrgyns maydens as they be ⧠Lo syster what pryuylege longeth to meke vyrgins maydeÌ„s Fewe I fynd vyrgins but many I do fynde maydens and therfore this twelfth fruyt is called the fruyt of chastyte Vyrgyns be all they whiche set ther lyfe so hygh in heuenly lyuynge that though batayle of the flesshe be profered them they lightly and mightily with stand it so that the fend in his ê“fer is more aferd of theÌ„ than they of hym Maydens ben all they that suffre batayle and mightily ouercome them but euer they drede to fall therfore they kepe vnder theyr flesshe in chastysing for feare of fallynge Foure thynges I fynde of chastyte One is that it clenseth the body as the coÌ„trary wyse lechery defileth it so the though there were none other mede of chastite but cleÌ„nesse ne none other torment of lechery but the stynkyng fylth therof The honeste of chastyte shold be desyred and the fylthynesse of lechery sholde be abhorred Another is the chastyte maketh a manÌ„es mynde fre For it hath noo thought neyther for chyldren how they myght be made ryche but onely the mynde is set frely on god The .iii. is that it gladdeth the conscyeÌ„ce in as moche as suche one for the loue of Chryst dispyseth forsaketh all fleshly delytes The .iiii. is the bothe to man to aungels it maketh such a chaste soule to be loued so that bothe good and bad haue in reuereÌ„ce all chaste folke but auÌ„gels specially For lyke as naturally euery kynde loueth his own kynd so auÌ„gels for as moche as they be clene loue more famylierly all chaste folke as moost lyke to theyr own kynde ¶ For to wynÌ„e this vertuous fruyte of chastite to come to the ê‘formyng and ê‘fection therof is the eschewiÌ„g seperacion of all such that be eyther spekers of vnclennesse or doers of vncleÌ„nesse for to be louers of the coÌ„pani of chaste spekers chaste doers by whose exsample chastyte is taught lerned Also eschewing of delycates eyther in meate or drynke or slepyng or eatyng or els of fyne soft weryng whiche be norysshers of the flesshe Also kepyng of the out ward wyttes and senses the nothyng be sene nor herde nor touched which that shold tempt the. Also by eschewyng of ydlenesse which is the gates of all vyces namely of carnall vyces Also kepyng of the inward thoughtes affeccyons of the hert by the which affeccyon the wycked serpent the fende putteth in his venymous heed of vnclennesse Also besynesse of prayer wherby is goten of god helpe agaynst teÌ„ptacions who so gouerneth hym thus may lightly come to cleÌ„nesse of chastyte There be many degrees of chastyte There is chastite of wedlocke of wydow hode of maydenhode There is also chastyte in dede chastyte in affection Some be chaste in body not in soule as all such the kepe theyr bodyes clene from all actuall corruption but yet in hert and wyl they be wedded for they desire to be wedded All such for the moost party delite to here speke of corrupt loue desyryng to loue and to be loued and soo hyndre many a soule by theyr affection But now of the degrees of chastyte the whiche belongeth to relygyous folke and to all deuout maydens lete vs se ⧠⧠¶ The first degre is kepyng contynence from actuall dedes with a purpose for to lyue so and to wtstand al maner coÌ„sent to any vnleful styryng This degre is yet full nygh to lykyng and lust for new tornyng therfrom in as moche as yet it smelleth of carnall temptacions therfore it is full necessary the suche one so new torned from carnal synÌ„es vnto chast leuyng loke not agayn to suche carnalytees least it perysshe but that in all hast it aspyre vpward to another degre in an hygher degree of chastite that he may be safe from peryl therof This fyrst degree is yet in labour of batayle vncertayn of victory for asmoch as only wyll with gods grace fyghteth agaynst .iiii. enemyes that is agaynst the styryng of the flesshe agaynst the appetite of affection agaynst the styryng