micht lactime mee paries die ac nocte That is my soule thursteth to our lord which is the quicke gracious welle the refressheth euery mournynge sowle O. whan shal I come and appere before thy gloryous face blissed lorde Euery day my soule is fed with teares as my bodi is with breades for they be the loues of my soule vnto the tyme that I maye se the face to face ⧠Syster is not this avery good mournynge myrthe If thou wylt come come to suche mery mournynge of medytacion thou must as moch as thou maist sequester thi selfe from all maner outwarde noyses distractions and soo entre into the pryue chambre of thyn hert and there exclude all thynges vnder god and than assende vp vnto him by suche deuout medytacions ¶ In the whiche medytacions fyrst thou shalt bethynk the of thyn owne fraylte How redy thou art to euyll how dull and slowe to good After this thynke vpon the grete cruelte of thy goostly enmies How day and night they lye in awayte by many wicked suggestions fals subtyltees how they might deceyue thy soule and drawe it to synue And after this thynke vpon the grete goodnesse of god how moch grace he hath wrought for that Fyrst in makyng the of nought And than how he with his precyous blode bought the. Departynge disceueryng the from all mysbeleuyng people paynyms and heretykes Gyuyng the a chrysten name by receyuyng of the sacrameÌ„t of baptysme And also abyding mercy ably and beny gnely thy tornyng out of synne Delyuerynge the out from the fendes mouth and from the vanyte of this fals worlde by entryng into relygion And so gyuynge the many other vertues and graces without nombre ⧠The first me dytacion wyll styre the to compuÌ„ction sorow The seconde to drede And the thyrde to loue ¶ Of this me semeth saynt Hue in a boke that he made De arra amme sayth a right swete worde and it is this I am sayeth he hyghly bounde to loue my lorde Iesu of whome I haue receyued many benefytes of loue For fyrst he sayth hath gyuen me my essensiall beynge in hym not onely with all vnseÌ„sible creatures but effectuall beyng of fayrnesse aboue essensyble creatures But effectual beyng of fayrnesse he hath gyuen me also lyfe in hym not onely with beestes beestly / but for to lyue by grace heuenly He hath gyuen me a body with wyttes A soule with strengthes Erth with that which is conteyned therin for my sustenauÌ„ce Gyftes of grace with holy sacramentes of the chyrche And hymselfe with his tormeÌ„tes which he suffred in his passion ☞ After these thre maner medycacions ascende vp with an hye trust to our lorâ—e Iesu And yf thou mayst with habundaunce of teares say with meke boldnes as saynt Austyn sayth thus ⧠I shall now surely go to my lorde Iesu and crye vpon hym mekely to moue hym for to helpe me / consyderyng by his mercy full goodnesse bothe my fraylte and the grete cruelte of my goostly eÌ„myes ¶ Than after this rest a whyle by medytacyon / and be ryght sure he wyll fulfyll thy desyre graunt the thyn askyng And though thou fynd no swetenesse anone leaue not therfore / but cry vnto hyÌ„mekely importunely sayng thus in thy soule Non dimittam te donec benedixeris michi Lorde I shall not leaue the vnto the tyme thou hast gyue me thy blissynge yea though he put the to scylence Or put the from hym with his haÌ„de Or shoue the away with his fote yet leaue not but crye vpon hym mekely alway And I tell the for a trouthe yf thou contynue thus in such importunyte it shall encrease thy deuocyon ryght moche And yet therto thou shalt haue thyn askyng and be sped of thy desyre Whiche I fynde well proued by example of the holy writynge of Thoby to whome the aungell sayd thus Quando orabas cum lacrimis ego optuli orationem tuam deo ☞ whan thou dydest praye with wepynge than I offered thy prayers to god ⧠Lo syster set neuer lytell by prayers whiche holy auugels don offre to oure lorde god and namely there as it is contynued with Christ ☞ In all such medytatyue prayers I wolde thou had a specyall insyght vnto our blyssed lady moder of mercy and pray her to be a tender meane to her dere sone for the. namely at her masse other tymes also And grete her with Auees and other specyall deuocyons made of her ⧠And I praye the yf thou mayst vse often for to say that blyssed swete worde of saynt Anselme in the ende of thy medyta tyue prayer to our blyssed lady which is this ¶ Gloryous vyrgin gods moder / as thou verily louedest thy sone and verily woldest that he were loued â–ª gete me that grace of thy sone that I may veryly loue hym ⧠Truely I hope that thou sholdest fynde grete confort in such deuout wordes And yf thou may I wolde thou saydest to her among her psalters of Auees called our ladyes psalter Also I wolde thou were occupyed namely on holy dayes with redyng of deuout bokes as is Stimulis amoris or such other In the which specially I recommend to thy medytacyon the holy passyon of our lorde Iesu and namely after complyn after matins And beleue it ryght well it shal inflame thy soule ferueÌ„tly in his loue / and teche the for to dispyse this wretched worlde And also it wyll teche the for to wynne grete pacyence in al maner aduersiters And it wyll arme the agaynst thy gostly enmyes and gyue the myght strength to ouercome theÌ„ worthyly For as saynt Bernard sayth Be a man neuer so delycate yf he consyder inwardly the bytter passyon of Chryst / he must nedes absteyn hym be he neuer so wrath full he must nedes forgyue be he neuer so malycious he must be bothe ful of pyte compassioÌ„ Say therfore with the same holy Bernarde say it inwardly intentyfly thus ☞ O good Iesu how myghtyly hast thou called me enbraced me to the with thyn holy armes of thy holy passyon where thy soule passed out of thy body and water out of thy syde blode out of thy herte O mercyful Iesu thou louedest me thaÌ„ full hote / ful feruently good lorde forsake me not now Thus mayst thou growe on hygh by deuocion bothe in vocall prayers and in mentall prayers ¶ It is necessary for the also syster yf thou wylt encrease and grow deuoutly incongregacion for to eschue syngularite in all thin own outward obseruaunces myngle or tempre dyscrecyon with all thy dedes lest it be sayd of the as our lord sayd in his gospell Ecce homo q cepit edificare et non potuit consummare Lo sayth our lorde this man hath begon to buyld but he can make no ende Therfore do so discretly as thou mayst coÌ„tinue Take no specialites on the wtout leue / but kepe a comyn forme of lyuing For by dyscretion and
that Be ioyfull and glad He sayth for your mede is great in hauen Paâ—yâ—â—eâ— is also feâ—â— we to Chrystes passyon and 〈◊〉 of kynne ☞ Se now how by pacyence thou peldest to our lorde suche thynges as our lorde suffred for the greuous anguysshes discases so to suffre withour lorde in ioyeng of trybulaâ—yon shold be the delyte of all chrysten folke O now it may be a great confusyon and shame to all them that nothyng hath suffred for hym whaÌ„ our lorde shall come at the day of dome shewe his woundes of his passyon and greate ioye to all suche that for his loue haue suffred pacyeÌ„tly many greuous iniuryes in as moch as they be lykened and coÌ„formed to Chrystes passyon PacieÌ„ce is also a great token of goostly swetenesse For to them that our lorde sendeth aduersitees wotsauf of his goodnesse for to make them here some parte of his crosse This is a great gentylnesse of hyÌ„ that he wyl make vs felawes of his passyon and parteners of his charge This is to them a great token of trust that our lord trusteth them well and loueth them so that he wyl deuyde with them his charge For lyke as a man beryng a burden which he wold were not lost hauyng many felawes goyng with him in his iourney rather wyl pray suche one for to helpe him to bere it the wyl not lese it but kepe it saul thaÌ„ and ther that wyll lese it So our blyssed lorde which is with vs al the dayes of our lyfein our wayes that we walke beyng wery for the great labour of his passion that he yet suffreth in his spouse holy chyrche that is in his mysly call body axeth whyther ony will haue coÌ„passyon on hym to helpe to bere the burden of trybulacyon that he yet suffreth in his membres of holy chyrche For the passyon Whiche he suffred whan he was in erthe he distry buted it to all his membres of chrysten people that ryght as he entred in to blysse by paynes passyons so he wolde that all his membres shold entre in to ioye by paynes and passyons Lete vs therfore haue compassyon of his paynes and helpe to bere his crosse of his passion in our selfe and than shall we be ê‘teyners of his ioye And he that hath moost compasson therof by very pacyence he shall be moost next to our lorde in ioye Thre degrees I fynde of pacience ¶ The fyrst degre is that a man besy hym to lerne to represse by batayle all maner styrynges of wrath and impactence lest it breake out by vnlawful wordes dedes but lete it be quenched as fyre in his owne smoke for but yf it be restreyned it wyll encresse and growe and brenne all that cometh nygh In .iiii. maner wyse I fynde that fyre is quenched One is by water another is by stopping the thyrde is by wastyng and the fourth is for faut of mater In the same wyse the fyre of impacyence must be quenched Fyrst by shedynge of water that is by wyse councell for to be aduysed what we say And thynk how moch profyte is in pacyence and how moche harme cometh of impacyence The second is by stopping that is by kepyng and stoppyng of thy mouthe thy handes lest thy tongue in speking do breke out in to wordes of falsnesse and thy handes in to dedes of fury and hastynesse The thyrde is by wastyng that is by tournyng maters of pre and wrathe in to other maters For as fyre is quenched by withdrawing of wood eche froÌ„ other so maters of wrath by withdrawyng of the maters wisely into other maters that may helpe to peas The fourth is by defaute of maters that is yf all pryue rownynges be put away than all occasyons of impacyence sholde cease Preuy rownyng is a subtyll suggestyon whiche is the greatest cause of debate yf there be no herers there shall no rowners be ¶ The second degre of pacyence is that a man by long vse of pacyence / in refrynynge of impacyeÌ„ce hath so lerned that he is not afrayd nor trobled for ony aduersyte but hym semeth that he is in a place of such great sykernesse rest where be seeth his aduersaryes go besyly about hym for to disease hym yet he trusteth verily that they shal do hym no harme for bycause he feleth soo greate swetenesse in pacyence Lo syster so longe is a man aferde of aduersyte as longe as he loueth teÌ„porall thynges eyther in hiself or out of hym self which he dredeth to lose or els hath sorow in the losse as is in hurting or losyng of his own body his worship his godes his freÌ„des his owne wyll Yf he loue not these thynges inordynatly nor haue no great delite in them than he hath no great sorow in the losse of them What harme may our aduersary do to vs wherfore sholde we be sory If he hate vs his own euyl is inclosed in his owne hert that it may not touch vs nor do vs no harme it is his own payn alone be we in peas wtin our self pray for him A fyre inclosed in another mafies bosome brenÌ„eth him and not vs. If he say ony worde that shold be agaynst vs it is but a wynd that passeth by the ayre it hurteth vs not For lyke as thou woldest not be sory but well apayd yf a darte were pycked or throwen to the and touched the not but rafie in to the ayre so do of such cursed wordes for it is but a barkyng and no bytyng If he bacbyte the in thy absence yet be thou not troubled he hurteth hymself not the. In that he sheweth himself an enuyous man and a detractour and maketh hymself odyble to other not for to be set by Therfore be thou styl and hold thy peas and than our lorde and other shal defende the agaynst hym and haue compassyon on the. And yf thou begyn to strugle stryue agaynst hym by answerynge or defendynge thyselfe by some maner of excusyng than all they that fyrst had coÌ„passion on the shall stand beholde you bothe as two cockes fyghtyng set ryght nought by you bothe but reproue you bothe for your enuy and impacy ence Yf thou drede suspycyon that might fall to the by suche detraction yet suffre mekely and gyue place and than shall thy pacyence put away suspyycon out of other mennes hertes that they sholde not deme none euyll of the. Yf thy hert be anguysshed and brent sore wtin thy self for raÌ„cour yet labour pryuely without shewyng of outwarde tokens and put it away with easy suffraunce considering the great ê“fyte that foloweth thereof For ryght as a maÌ„ hauyng an impostume must suffre a lytel whyle bothe brennyng and cuttyng in hope to haue sooner helthe of his sekenesse Ryght so must thou fyght and stryue within thy selfe in dystroyeÌ„g of suche brennyng rancour And so thou shalt within short whyle fynde helth rest Suffre bachyters as thou must do the bytyng of a
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
outwarde worldly goodes for the loue of heuenly goodes so now put them out of thy mynde as moche as thou mayst / and haue mynde of the vowe of pouerte not to haue one pynne mo to thy heed than is taxed in thy holy rule Be none other in thy soule than thou apperest outwarde in thyn habyte For of al synnes ypocrisy is a peryllous synne / namely amonge relygious folke Good sister be well ware of that cursed synne ypocrisy / and kepe the from al maner curyosite and superfluyte whiche ben very deedly enmyes to the holy pouerte of relygigion ☞ whan ony maner temptacyon of worldely couetousnesse is at ony tyme presented vnto thy soule anone haue mynd of the moost blissed pouerte of our worthy sauyour Iesu chryst thy chosen spouse and of the moost holy virgin his moder in worshyp of whome thy relygion is grounded Of the pouerte of Chryst and his blyssed moder beryth wytnesse the poore cryb and few clothes which he was wrapped in at his byrth Se now what pouerte he suffred in his begynnyng / and also all the tyme of his beyng in this lyfe who was euer poorer thaÌ„ he For he sayth hymself in his holy gospell Uulpes foueas habent et volucres celi nidos filiê° autem homims non habet vbi caput suum reclinet That is Foxes he sayth haue dennes and holes to hyde them in and byrdes haue nestes but the sone of the vyrgyn is soo poore in erthe that he hath not wherin he maylye his heed Also that he loued pouerte at his endynge that is in his passyon / the blyssed crosse whiche he hyng vpon bereth wytnesse where herde euer ony man or woman that ony body in his dethe what passyon soeuer he shall suffre â–ª sholde be denied his clothes for to couer them wt. Or if he axed drynke shold it not be gyuen to hym yes rather than fayle water But our lorde Chryst Iesu in his holy passyon hong naked vpon the crosse And whan he was athyrst tasted galle with eysell for his drynk Lo syster where herdest thou euer an hyer pouerte ☞ Of this pouerte and other suche thou must haue mynde that thou mayst suffre the better pouerte of relygyon If thou hast meate and drynke clothyng and a boke to loke vpon / it is inough to the. And yf thou hast more than these and namely more than is assigned in thy rule or more than thou hast leue of thy souerayne to haue thinke that thou arte ryght ferre from our lordes blyssed pouerte / and his holy moder ¶ Good syster folowe this holy pouerte that thou mayst deserue for to haue that kyngdom whiche is ordeyned for poore in spyryte / as our blyssed lorde ê“myseth hymself where he sayth Bearti pauperes spiritu quoniam ipsorum est regnum celorum Blyssed be tho he sayth that be poore in spyryte for theyrs of ryght is the kyngdom of heueÌ„ for theyr herytage If thus thy water bowes be lopped away thou mayst growe ryght hye in deuocyon and contemplation ¶ what sholde be thy hye growyng Truely but deuocyon in prayers For as doctours sayen prayer is no thyng els but ascension or lyftyng vp of the soule to god by deuocyon which is deuyded parted in two partes / that is in to vocall prayer mentall prayer Vocall prayer is prayer made by mouthe accordyng with the soule Mentall prayer is all onely of the soule or mynde with sylde spekyng of the mouthe To vocall prayer that is euery day to serue our lorde Iesus and his blyssed moder in sayng matyns pryme tierce sext none euensong complyn thou art bouÌ„de by thy relygion but yf thou be lawfully letted And therfore to these I councell the to haue a zeale and a loue to say them distinctly and apertly with a pronouÌ„cyng of thy wordes gyuing therto the intent of thyn herte / so that thy toÌ„ge be not in the quere and thyn herte in the town In suche sayenges as moche as thou mayst eschewe distraction And that thou may so do make there dy afore after the councell of Salomon where he sayth thus Fili accedeÌ„s ad seruitutem dei sta in timore prepara animam tuam ad temptationeÌ„ That is â–ª whan thou goest to the seruice of god stande there in drede make redy thy soule for to withstand temptacion For than wycked spirites ben right besy for to let deuout soules from the good spede of prayer by immyssions of theyr subtyll temptacyons we haue neuer so many temptatyoÌ„s whan we be out of the quere as whan we be in the quere of gods seruyce ⧠Therfore I councel the for eschewyng of all euagacions cast downe thyn eyes vnto a certayn place all the tyme of dyuine seruyce be it nyght be it day ymaginyng in thy herte as though thou se lyeng afore the Christ Iesu streyned vpon the crosse And he with the crosse togyder lyft vpon hygh with woundes bledyng And in that lyfting than lift vp thyn tyes suynge after and renne from wounde to wounde and so sigh and sob pryuely Now for the nayles now for the thorns now for the spete now for the crowne now for the fete now for the handes / and so thanke him for his passyon whiche he suffred for the. ¶ And among all suche goostly medytacions loke in ones or ofter if thou mayst and entre in to his herte by the wounde of his syde wherin thou shalt fynde all maner treasour of pyte There are harbo towe for charyte and in the name of god entre a goddes behalfe Quenche thy thurste there with plente of haboundaunce of his moost blissed blode For he sayth hymselfe Quiscitit veniat ad me et bibat He that thursteth come to me and drynk Of suche deuocion in dyuine seruyce our lorde is hyghly pleased Blyssed aungelles nygh at hand to such a soule / and not onely aungels but also our lorde hymselfe speketh to suche a soule thus occupied sayth Doughter aske what thou wylte and thou shalt haue it ☞ O now is this a voyce of grete ioye and gladnesse Answere agayne and say to hym in thy thought Lorde I desyre nothyng els but that I and all tho which trusten and shal trust vpon thy grete mercy may be admytted amonges thy chosen people in thy heuenly blysse And as the holy prophete Dauyd sayth Ad let andum in leticia gentes tue For to ioye in gladnesse among thy chosen people ☞ Lo syster suche thoughtes whyle thou standest indyuyne seruyce sholde fyll thy hert with so moche gladnesse loue and swetenesse / that thou shalt be lothe to thynke on ony other thynge vnder god Also yf thou myghtest haue medytacion than of his blissed moder Mary entryng in to the quere beryng Iesu her blyssed sone in her holy armes / vysytig now one now another the syngen deuoutly and corageously in dyuine seruyce without dulnes or slepynes ouerpassing all suche that ben sluggisshe and stepy or slouthfull
mother of all vertues and norse For afore her was no vertue and without her is no vertue merytoryous She informeth and gyueth strength to all vertues that they may be acceptable to god without charyte may no soule be safe nor please god Charyte longeth to all folke and namely to relygious which shold be more parfyte than the comyn people ☞ what profyte is it syster to professe hygh lyuyng and in habyte to shewe parfeccyon yf we endeuor vs not to lerne vertue and exercise it in dede It is a great shame to vs and rather worthy payne than mede to professe or promyt great thynges and do the leest Therfore yf we be in charite we shall thynke hard thyÌ„ges lyght and easy ⧠Now ê‘adueÌ„ture thou woldest wyte what is this worthy fruyt of charyte that I speake of To this I answere and say the charyte is an ordynate and well dysposed wyll to serue god to please god and to haue fruycion vse of god Charyte and loue is all one Charyte is suche a souerayne vertue that it ioyneth coupleth togider the louer and the loued For mekenesse maketh vs swete vnto almyghty god Pouerte ioyneth and blyssed charyte maketh vs one with god Charyte is fayrest of all vertues Charyte is a thyng by the which god loueth vs and we god eueryche of vs other Charite is a desyre of the hert euer thynkyng on that the it loueth And whan it hath that it loueth than it ioyeth nothyng may make it sory Charyte is an holy desyre betwene two with lasting of thoughtes Charite is a strength of the soule to loue god for hym self and other thinges for god and in god which charyte whan it is so set in god it dooth away all inordynate loue And so charyte putteth away deedly synÌ„e for it is the richest affeccyon of mannes soule Charyte is the fruyte of trouthe stablynge of wyttes and of connynge Se how good charyte is who wolde forsake that blissed fruyt whiche is so good If we suffre to be slayne yf we gyue all that we haue yf we knowe as moche as men may in erthe all this without charite is nothyng els but sorow and torment Charyte is a very true turnynge from all erthly thynges and a ioynynge to god without departynge kyndled with the fyre of the holy goost fer from the fylthy fyre of carnal corrupcyon subiect to no deedly vyces but areysed vp aboue all flesshely lustes euer redy gredy to contemplacyon Charyte is also the fone of all good affeccyons helth of good maners dethe of synnes lyfe of vertues without whiche may no man please god with it man deuoutly seruethgod Very charyte clenseth the soule and delyuereth it from the paynes of helle and out of the felawshyppes of deuylles and soone maketh it the seruaunt of god parte takers of the herytage of heuen ☞ Lo syster in suche loue and charyte thou must enforce the to be arayed and clothed as yron and stele is clothed in fyre whan it brenneth as fyre And as the ayre or the fyrmament is clothed in the sonÌ„e whan it shyneth as lyght ⧠O blyssed be all they that be so turned all in to fyre and shynynge heate of charyte in euery prosperyte and in all aduersyte Suche charite maketh a deuout soule for to desyre for to be losed out of this wretched lyfe and be endlesly with god All suche liue in great pacience by tedious abydyng of the deth euery daye and euery houre desyryng a departyng of the body the soule by naturall deth ye though they were hard tormentes and passyons Suche charite made saynt Andrew for to halse desyrously the deth of the crosse And saynt Steuen to pray deuoutly for them the whiche stoned him to deth by the which he se into heuen that he had longe before desyred It made also saynt LaureÌ„ce to scorne his tormentours saint Vincent to haste his tormentors fast for to put hym to his deth Saynt Agate gladly and ioyfully to go to her passion as though she had benbyd and desyred to a great feast and other glorious martyrs to ioy in theyr tribulacions and to loue theyr enemys which pursued them by the whiche they were styrred to desyre most hastyly heuenly ioye and blysse which they loued here in erth Nethelesse though charite be so feruent that it maketh a soule to desyre departyÌ„g out of this worlde yet the same charyte is soo kyndled with the loue of goo that it styryth vs to abyde here after his wyll though it be paynfull to vs in asmoche we may not here haue copyouse plente in vse of that blyssed welle of lyfe Iesu chryst yet by his blyssed grace in the meane tyme of all our desyrous abydyng here after his wyll he norysheth vs conforteth vs with in great confortes as it were by the .iii. heuenly droppes of goostly graces One is by inwardely recreacyon of the blyssed sacrament of the aultre whan we receyue the blissed body which is to all deuout folke a synguler confort for releuyng of the tedious desyre of this wretched exyle for therin they receyue veryly and holsomly hym whome they best loue oure lorde Iesu Chryst Another is by multyplyeng of goostly fruyt that is in sekyng the encrease of other for to multyply the nombre of saued soules to the worshyppe of god By suche goostly multyplyyng they suffre more easely the euyls of thys present exyle The thyrd is for the preseÌ„ce of goddes chyldren with whome they be in a maner conforted of the blysse of heuen here in erth for as moche as they se suche encrease in charyte loue of vertue though suche a soule by feruent charyte mourne for the blysse of heuen in desyre for to be losed out of this wretched exyle and be with her spouse Iesu yet som gladnes she hathe for to abyde namely for the swetnes that she fyndeth in receyuynge here of our lordes blessid body In the turnyng of synners to vertue and in the profyt and increase of lyuers and so this exyle is the more tollerable in that it is more fruytfull For albe it that suche a mournyng soule in charite come late to her spouse Iesu yet she hopith to come bryng many with her Thus by suche charite was saynt Paul coarted for to abyde in this wretched world betwene desyre of losyng for to be with god and profytable increase of his subiectes Of suche profytable encrease he coÌ„forted hym selfe betwene whyles agaynst his tedyous delay frome the kyngdome of heuen sayeng thus Philip .i. Coartor enim eduobus desideriuÌ„ habens dissolui et esse cum christo multo melius ê‘manere in carne necessarium est propter vos That is I am coarted anguysshed in my selfe of two thyuges One is I desyre to be vnlosed out of my deadly body and be with christ that were right passyng good to me An other is I wote well yt is ryght necessary to abyde in my bodely lyfe only for you
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
of thy tongue For yf thy toÌ„gue be chaunged whiche was wonte peraduenture to speke of erthly thynges nowe speketh of god and of heuenly thinges it is a token that thou arte in charyte The fourth token is exercyse of goostly profyte / as it is to be gyuen entyerly to goddes seruice and intermyt nothing of no erthly besynesse but it be vnder obedience And yet than euer cast vp thyn hert to heuen in all suche besynesse The fyfth is whan all harde thynges seme lyght to the / and that maketh charyte The syxte is whan thou suffrest all aÌ„guysshes and hurtes mekely For yf thou be in very charyte thou hatest nothyng but synÌ„e thou louest nothynge but god or for god thou dredest nothyng but to dysplease god The .vii. is whan thou hast ioye of all trybulacions / and praysest god in euery aÌ„guysshe that thou suffrest This sheweth wel the thou arte in charite ¶ Many there be syster that can loue god and be in charyte whan they be in rest and ease but in aduersyte they doo grudge and be sorowfull and be throwen doune so lowe that vnethes ony man may conforte theÌ„ so sclauÌ„der they god in grudging agaynst his domes That is a great wretchednes that ony aduersite sholde make him for to grudge agaynst goddes wyl But that is a blessyd charyte that no violence of sorow may put away Good syster loue well charite and these tokens of charite Syster thou art callyd to relygion for to be a louer of charite Foure maner kyÌ„des of louers of charite be there in relygion The fyrst is a begynÌ„yng louer the seconde is a growyng louer the thyrde is a parfyt louer the fourth is a moste parfyt louer The fyrst loue is newe borne the seconde loue is norysshed in growyng the thyrde loue is myghty well strengthed and the fourth is lowly abydynge his departynge out of this wretched worlde Of these foure degres of charite our lorde speketh in holy scrypture where as he makyth a symylytude of corne sowen in the grouÌ„de First he sayeth corne apperyth grene and tender as an herbe Afterward it apperith as an eare After that it appereth as full corne in the eare and than it abydyth nothynge els but haruest for to be ledde into the barne Yf thou be yet but tendre in loue charite so that ofte tymes thou fyndest thy selfe frayle to falle out therof lyghtly by the leaste blast of temptacyon or styrynge of other thou art yet but an herbe whiche nedyth moche kepyng that it be not destroyed by beastes that is by beastly lyuynge more after the body then after that soule and so with sad goostly lyuyng it wyll growe man eare of myghtier strength that thou may suffre to be wedin by sharp rebukyng reproues if it nede After suche vertuous pacience in wedyng of thy corne of charite it wyll growe parfitly into full corne rype in the eare nothyng feryng ne dredyng than of any disease of any anguysshe of any aduersite how so euer the wynde blow but only dredyng for to displease god desiryng euery houre the tyme of haruest whiche is the departyng of the hody by the thresshyng of that flayle of dethe that it may become charitable corne and clere without chaffe and brought within the garner of blysse there to be herboured wtout ende This garner desyred the charytable corne saynt Paule whan he sayd Cupio dissolui et essecum xpÌ„o Phi .i. I desyre he said to be vnlosed out of my wretch edbody and be with my loue Chryst Iesu ⧠Lo syster he that hath suche moost parfyte charyte he lotheth all wordly delytes He setteth no more store by all temporall goodes than he dooth by foule stynkyng fylth but he is glad to suffre for the lóue of Iesu al maner trybulacions and desyreth to be endlesly with Chryst Suche charyte is stronge as dethe as SalomoÌ„ sayth Cant .viii. Fortis est vt mors dilectio For ryght as dethe dooth to the body so dooth loue to the soule Deth departeth a man fro bodyly lustes and fro worldly bytternesse It maketh hym neyther fele cryenges nor wepynges nor beatynges Ryght so doth the loue to the soule It departeth the soule fro the lykyng of all erthly thinges maketh it heuenly And what euer it hereth in erthe of worldsly noyses it is so rauysshed in loue that it hereth nor felyth it not Now is suche charyte syster an holsome fruyte for to vse namely for relygious folke / for it hath .iiii. vertues One is who so eateth therof it healeth his goostly infyrmyte For he that is in charyte he is dysposed to all godlynesse Euery thyng sauoreth to suche one as it ought for to sauour erthly thing vyle goostly thing fayre / worshypes / riches / and worldly power and such other that seme worthy precious in the syght of worldly people seme in the syghte of goostly soules right foule And if relygious people whiche shold be goostly set moche by suche dignityes they haue a great goostly syckenes for they lacke charite whiche shold hyde put away all fylthynes Also suche charite putteth away hydeth our offences to god Of the whiche hydyng speketh Salomon Prouer .x. Uniuersa delicta operit caritas All trespaces and all offeÌ„ces charyte putteth away as it had neuer ben he sayth For as saynt Bernarde sayeth whan our lorde forgyueth our synnes he forgyueth them fully and mercyfully not dampuyng by vengeaunce / not shamyng vs by reproues / nor lesse louynge vs by vpbraydynge And yf our lorde neuer vpbrayde vs of our synnes that we haue doone it is as it neuer had be in his syght Lo syster how this fruyte of charyte hydeth bothe our inwarde goostly synnes our outwarde bodyly synnes as they had neuer ben The second vertue of this fruyte of charite is that it maketh man wyse as Salomon saith Eccl. i. Dilectio dei honorabilis sapieÌ„tia The loue of god he sayth is a worshipful wysdome Thou art not very wyse but yf thou cherish derely all goostly good thynges For right as he were no wyse marchaunt the wolde gyue golde for fylth put it in his chest as golde ryght so is he vnwyse that loueth better teÌ„porall goodes that be but as fylthe than goostly goodes Kepe wel this fruyte of charyte sister it shall teache the to set lytell by all worldly thinges The thyrde vertue of this fruyte of charyte is that it maketh a man ryche For charyte is so precyous that it is lykened in holy write to pure proued golde in the fyre as I fynde wryten in the apocalypse Apoc .iii. Suadeo tibi emere a me aurum ignitum et ê“batum vt locuples fias I councell the sayeth our lorde for to bye of me pure golde and wel tryed that thou mayst be made ryche that is all that euer thou doost do it for the loue of pure charyte thou shalt be ryche that is thou shalt haue parte of all
the good dedes of holy chyrch and at the last be ryche with heuen blisse The fourth vertue is that it maketh a man lykyng pleasauÌ„t to god For whan a soule loueth our lorde our blyssed lorde wyll loue hym agayne which passeth al other loue As our lorde sayth by Salomon Prouerb .viii. Ego diligeÌ„tes me diligo I loue theÌ„ the loue me he sayth And in another place our lorde sayth thus Io .xiiii. Qui diligit me diligetur a patre meo et manifestabo meipsum He that loueth me he sayth shall be loued of my father I shall loue hym make me all open to hym in shewyng me to hym as a louyng father Thus syster charite is pleasauÌ„t and lykyng to god I praye the kepe well this fruyt ofte eate therof bothe late and erly full and fastynge For it is as good after meate as a fore meate in the nyght as in the daye parte with thy systers but eate it neuer colde Roste it well make it ryght hote in the fyre of Chrystes loue whiche sent among his dystyples breÌ„nyng tongues of charyte that bothe they all his folowers in erthe sholde speke brennyngly of loue and charyte eche to other and so to lyue euer in loue our blyssed lorde graunt vs all for his blyssed charyte Amen ¶ The seconde fruyte of the tree of goostly lyuyng is Ioye Ca. ij THe second fruyte of the holy goost in holy lyuers is called Ioye Truely Ioye in the holy goost that is goostly ioye / not erthly ioye but for to ioye in god in hope of endlesse goodes / and in the grete benefytes of our lorde All suche ioye is for to be glad and ioyfull of the encrease of vertue of other for to thanke god for them / and for to lothe all vanytees and for to be quycke and mery goostly in dyuyne seruyce This is that fruyte of ioye which I wolde thou eate of whaÌ„ worldly wretched gladnesse is about to chaunge thy soule in to dyssolucion and banyte That is whan it wold make the to ioye in affluence of temporall goodes / of laughynge and scornyng of ydle tales and dyshouest playes And also wolde make vnsauery to the al that longeth to godward / as is to be dulle in dyuyne seruyce in besynesse of deuocyon vertue and suche other All this is no goostly ioye but worldly ioyes It is no very ioye but vayne ioye Gostly ioye is very ioye though it be no full ioye This ioye may none haue but suche that be in charyte eate therof swetely as I sayd before in the fyrst fruyte of charyte Very charite axeth very ioye Of this ioye speketh Salomon thus Eccl .xxx. Non est oblectamentum suê‘ cordis gaudiuÌ„ That is there is no ioye to the ioye of the herte In thre thynges ioye of herte that is goostly ioye passeth all carnall ioyes Fyrst is that it is contynuall An erthly man though he syt at a delycate bodyly feast yet at the laste he shall iothe it be the feast neuer soo delycate But a sure ioyfull soule set in vertue is euer as it were at a contynuall feast without lothynge The seconde is that goostly ioye is more pure than erthely or carnall ioye Aglotonous man fyndeth many bitternesses annexed to his ioye One is afflyction and torment within hymselfe of longe delay from his delycates that he desyreth Another is defaut that he findeth in theÌ„ whan that they be set afore hym / which is not made to his lykynge And yf that they be made to his lykynge than he receyueth them so lustyly ioye / the more it is had the gladder is the hauer Neuer wery nor seke of thou vse therof The thyrde is that carnall ioye is of vyle thynges not lastyng But ioye of herte is of very good thynges euerlastyng Many thynges I fynde that causeth a man to be glad in herte and also in godstly ioye One is parfyte purete and clennesse of conscyence A very gentyll soule resteth moche rather in the bedde of a clene conscyence than of an vnclene conscyence For kyndely the the pure and clene soule abhorreth and hath abhomynacyon of vnclenesse / and hath right grete ioye of clennesse As oft as the soule is syke so often it is vnclene Sykenesse of the soule is vnclennesse whan thou soule is hole that is whan it is in clennesse / than it is in reste and ioye as Salomon sayeth in his prouerbes Prouerbiorum .xvi. Dulcedo anime samtas ossiuÌ„ That is The swetenesse of the soule he sayth that is the clennesse of the soule is helthe of the boones By these bones be vnderstande gyftes of graces of the holy goost which be myghty and stronge as bones and kepeth the soule in strengthe and vygour It is not so with worldly louers whiche haue erthely ioye For theyr ioye is not lastynge in as moche as they lacke clennesse of theyr conscience The seconde is the dyschargynge of the burden of euerlastynge dethe whiche all wretched synners be charged with As the holy prophete Dauyd sayd Ps .xxxvii. ⧠Iniquitates mee supergresse sunt capud meum sicut onus graue grauate suÌ„t super me The wyckednesse he sayth of synners haue ouerpassed theyr heed for as a greuous burden they be passyng greuous aboue hym Of this all clene soules be dyscharged for asmoche as they haue clensed theyr conscyence by oft coÌ„trycion so that they fele an herty ioye in god The thyrde is Fredome of soule for they be not bounde in the boÌ„des of the fende Who that hath the holy goost hath fredome as saynt â–ª Paule sayth it Cor .iii. Ubi spiritus duÌ„i ibi libertas Where the holy goost is there is fredome out of the deuylles daunger whiche causeth in a clene soule grete gladnesse This fredome hath not wretched synners for they be so bounde in the deuyls bondes that they may not do as they sholde do after the hygher parte of reason Of this bonde speketh Salomon sayth ê“uer .v. Iniquitates sue capiunt ipium et funibê° peccatorum suorum vnusquisque coÌ„stringitur ⧠with wyckednesse a synner is taken and so with the bondes of synnes euery synner is bounde Our synnes be the bondes wherwith we be bounde lete vs breke these bondes and than may we haue fredome of spyrite and be in grete gladnesse The fourth is rest of tormentes from all euyl affections by the whiche all wretched synners be oft tymes tormented in herte / that is with richesses with delytes and with worshypp And so they be tormented with suche thinges that they perysshe and spyll withall They be also tormented somtyme with drede as it sheweth well in a coueytous man For though there be peas ynough yet he supposeth euer that he shall be deceyued by theues Somtyme also they be tormeÌ„ted with wrathe suche other passyons All these euyll affections wretched passyons cease in them that lyue well and therfore they fele right grete rest and grete ioye
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