gostely louer knoweth that the ardent desyre of mannes soule is a greate crye in the ere of almyghty god the whiche crye sayth inwardly to almyghty god Thou good lorde art my loue thou art al my desire and I am thy creature delate my herte in thy loue that I may lerne to taste by the inwarde mouche of my soule howe swete thou arte in loue and what is to man to be lyquyfyed and molten in loue or to swymme therin I am holden and bounde in loue so that I go aboue my selfe for great meruayle feruour of lone I beseche the good lorde that I may synge the songe of loue folowe the my louer by vertuous lyuinge euer to ascende to yâ— in perfitnes oflyuiÌ„ge so that my soule may be streÌ„gthed in praysynge of thy maiestye by ioyfyll loue of thy goodnes I besyke the alwey that I maye loue the more than my selfe that I maye euer loue my selfe all other that loue the for the in the as yâ— law of loue that thou coÌ„maÌ„ded monissheth loue is swifte clere pyteous mery and iocounde it is stronge pacient wyse feithfull longe abydynge manlye neuer hyd but alwey redy Whereso a man sekethe hymselfe there he falleth fro loue for loue is circumspecte very meke religious nat lyght ne gyuinge hede to vayne thynges Very loue is sobre chaste stable quyet and kept in his bondes Also loue maketh a man subiecte and obedient to hys prelate It maketh a man ferme and stable in vertuous life to seme vyle and despecte or vn worthy in his owne sight Also it maketh a man deuoute to god kinde alway to beleue trust in him though he haue nat souche sauoure or approximacion to hys goodnes that perfighte folke haue For noman here lyuynge maye in loue withoute langour heuynes He that is nat alwey redy to suffre to applie hymselfe to the wil of god almyghty his louer he is nat worthy to be called a louer for it perteynethe to a louer to suffre gladly al hard bitter thiÌ„ges for his louer nat to decline fro hym for any coÌ„trarious thinge ¶ The .viii. chaptre howe a true louer is proued HE that leueth or forsaketh the loue or the vertue that he hath begonne with for a lytell aduersyte or trouble or that in suche tyme seketh lightly wordly consolacion he is nat prudent ne stronge louer for a stronge louer standeth stably in teÌ„ptacion he gyueth nat hede ne place to the deceytfull ê‘suasions of the enemye he is nat broken by iÌ„pacyence by aduersitees ne illuded or disceyued by prosperoê° thinges A wyse a prudent louer ponderith nat the gyfte that is gyuen so moche as the loue of the gyuer He conceyueth rather the loue of the gyuer than the gyft that is gyuen prepondereth the gyuer before all thynges gyuen A noble veray louer resteth nat in the gift that god almighty giueth but in god that is the gyuer of all goodes that maÌ„ is nat all disordred that somtyme lesse coÌ„ceiueth or pondereth god almyghty or his sayntis thaÌ„ he wolde do For that good swete desire that a man somtyme ê‘ceyueth in his soule is the effecte of grace gyuen to man in this present lyfe a taste sauour of heuenly glory to the whiche we may nat rest ouermoche by coÌ„fidence or trust of soule for it goethe coÌ„eth mouable is natê‘manent A man to fight or striue agaist the euyll mocioÌ„s of his soule to ouercome the suggestions of the deuyll is a token of vertue of great merite See therfore what soeuer thou art that no stronge fantasies of any matter trouble the. Kepe still thy purpose right intencion of soule to god thou shalt nat fall Thinke nat that it is illusion that thou art somtyme rauisshed in extasy or excesse of mynde so retorned again to customable lightnes of hert For thou sufferest rather such discens against thy wyll than wylfully As loÌ„ge as suche coÌ„trarious disordred or vaine thoughtes disple se the thou striueste against them whan they rise iÌ„ yâ— it is to thy merite no losse or hinderauÌ„ce I knowe saith our lorde iesu to his louer that the old enemie to maÌ„ doth alwey his power to let thy wyl desyre iÌ„ goodnes to hynder lett the from all good deuoute exersise as fro the worship that thou art bound to honour me with my saintes fro the meditacyon or remembrauÌ„ce of my passion fro the rememberaunce of synnes with bitternesse of soule fro the pÌ„seruacion of thy berte fro euyll from wyll to ê“fite iÌ„ goodnes vertue Many ydell euyll thaught is he suggesteth to maÌ„nis soule to make hym both lothe wery with prayer other vertuous exercises lowe coÌ„fessyon displeseth hym greatly if he may he wil let a man of his coÌ„munion Set nat by hym ne beleue hym nat for he ley the before the many snares of disceyte Whan he she weth to thy soule euyll thiÌ„ges or vnclene Dispiteously say to hym go fro me thou foule wycked spirite Thowe workes that bringist suche foule thinges to entyse me Be thou ashamed for thou arte foule of thy selfe go fro me thou false disceyuer of mankynde thou shalt haue no parte in me For my sauyour iesu shall stande with me iÌ„ my defence as a stroÌ„ge warriour to thy coÌ„fusion I had leuer dye suffre almaner peyne than to coÌ„sent to yâ— Holde peas cese of thy teÌ„ptacions I wyl no more here ne gyue hede to the thoughe thou vexe me neuer so moche For almighty god is my helper whome I drede He is the defender of my lyfe vpoÌ„ whome I truste ye if the strengthe of castels withstand me I shall nat drede For our lorde is my helper redemer Fight striue ageynste suche intisemeÌ„tes as a good knight if thou somtyme be ouercome by thy feblenes or frailte take thaÌ„ more coÌ„fort streÌ„gthe of soule than thou didest before trustige therby to haue the more large grace coÌ„fort of god beware the after of pryde vaine glory for therby be many led into erroneous wayes fall ito vncurable blidnes of soule So that thou therfore beware humble the ageynst the presuÌ„pcion ot suche ê‘sones ¶ The .viii. chaptre how grace is to be hyd vnder the palle of humylyte SOnne sayth the wise man it is more sure ê“fitable to the to hyde the grace of deuocion gyuen to the than to shewe it out wordly Auaunce nat the of it ne speke nat of suche grace to other nor magnifie thy selfe therby but thou shuldest rather dispise thy selfe and drede lyst thou be vnworthy to haue it or sone by thy neclygence to lese it MaÌ„ shulde nat cleue or trust to moche to suche affeccioÌ„ whiche may sone be torned to the coÌ„trarie CoÌ„sider wel whan thou hast suche grace howe wretched nedy thou were before thou hadest grace nor
goodnes of god that so frely so abuÌ„daÌ„tly gyueth to his creatures wtout any ê‘sonall coÌ„cepcioÌ„ all thiÌ„gê come of yâ— therfore thou art to be magny fyed praysed in all thyngê thou knowest good lorde what thyng is expedyent to be gyuen vnto euery man and why this ê‘sone receyueth of thy larges more an other lesse it ê‘teygneth not vnto vs but to the to discerne the whiche alonly knowest euery mannys merytes I repute it for a great benefyte gyuen to me of thy goodnes that I haue nat great gyftis wherby I shuld haue any vayne laude or praysynge outwardlye of the people so if man coÌ„syder well his vylite pouerte great indygence he wolde nat be heuy troubled in hym selfe but he wolde rather take therof great consolacyon gladnes of soule for thou good lorde chose and do contynuallye chose poore and humble such as the worlde dispyseth to thy seruyce famy lyaryte as is shewed manyfestly by the apostles syngulerly chosen of yâ— whom thou made prynces of all the worlde that nat withstaÌ„dynge theyr ê¯uersacioÌ„ lyuynge was without reprefe amoÌ„ge men of huÌ„ble symple without deceyte malyce that they suffred gladly for thy name repÌ„uynge scourgyngê greuous peynes with deth at the last the which all be horryble and dispytfull to worldly folke wherefore there oughte nothynge so glad thy louer knower of thy bnÌ„fytes as thy wyll to be fulfylled in hym the pleasure of thy eternall disposycion wherof he ought to be so well ê¯teÌ„te pleased as at the ordynauÌ„ce of god it is to hym as lefe to be yâ— leste lowest as an other desyreth to be hyest moost repute to be content pleased with the lowest place as an other with the hyest to be as gladly abiecte dyspycable as other doth desyre to be hye aboue other in the worlde for thy loue wyll good lorde ought to pÌ„cell all other thynges more to please man thaÌ„ all other bnÌ„fytes gyuen or to be gyuen to man ¶ The .xxv. chapyter howe .iiii. thynges brynge pease to man â—Oure thingê sone therbe that make a man to be in great pease lyberte of soule fyrst is that a man shall study rather to do and folowe an other mannys wyll than his owne an other is to chose to haue lesse of teÌ„porall goodes or worshyppes rather thaÌ„ more the thyrde is to chose euer the lower sete or place to bevnder alway nat aboue the .iiii. is to desyre that he wyll of god be holy done in the suche a ê‘sone entreth the endis of pease rest lorde sayth the deuout soule thy worde forsayd is short coÌ„teyner of great ê‘feccyon on it is lytell and short in ê“nunciacioÌ„ full in sence vertue If I coulde well kepe it I shuld nat be so soone troubled as I am for as ofte as I am greued dyspleasyd I fynde in me that I goo so ofte from this doctryne but thou good lorde that all may also loueth well and profyte of mannes soule encreace thy grace in me that I may accoÌ„plysshe thy worde vnto my saluacyon ¶ The .xxvi. chapyter a prayer agayne euyll thoughtes LOrde god I beseke the nat to be loÌ„ge absent fro me but gyue alway hede to me iÌ„ helping me vayne thoughtes haue rysen agayne me with many terrous that haue troubled me howe shall I passe vnhurte and howe shall I breke them and escape but if thou helpe thou sayst to thy seruaunt I shall go before the I shall huÌ„ble them that Ioy trust in erthely glorye I shall open to the the gatys of darkenes I shall shew the my secretis do good lorde as thou ê“myses dwell in me chase fro me all wycked euyll thoughtes my hope refuge siguler is to fle to the in euery trybulacion to call vpoÌ„ the with inwarde coÌ„fydeÌ„ce to be helped pacyeÌ„tly abydiÌ„ge thy consolacyon ¶ The .xxvii. chapter a deuout prayer for the illumynacyon of maÌ„nes mynde O Thou good thesu claryfy me with the clerete of euerlastynge lyght chase fro myn hert all maner darkenes stablysshe the great vagacions of my mynde that I suffer breke destroy the vyoleÌ„t teÌ„ptacyoÌ„s that I am acoÌ„bred with fyght stroÌ„gly for me fere awaye the euyll bestes that is to say my lecherous coÌ„cupyssens that I am moued teÌ„pted by yâ— peace may be iÌ„ me by thy vertue myght so that laude may souÌ„de to the in the hall of my soule coÌ„mauÌ„de the wyndys teÌ„pestis of trouble teÌ„ptacioÌ„ the see full of moÌ„stres parellys to cease say to the north wynde that it blowe nat and than shall be a great traÌ„quilite sende out thy lyght of truthe that it may shyne vpoÌ„ erthe for I am as the erthe vayne bareÌ„ vnto thou illumyne me sende out thy grace from a boue anoynte my hert with thy grace celesty all sende in to me the terys of deuocyon to make moyste and wete my dry soule that it may brynge for the good frute the frute of god warkynge rayse vp my mynde the which is oppÌ„ssyd with the burden of syn suspeÌ„de my desyre holy to heueÌ„ly thynges so that the swetnes of heuenly felycyte tasted I may lothe to thynke of erthely thynges rauysshe me from the vnstedfast coÌ„solacioÌ„ of all creatures for no creat thing may fully satysfye myn appetyte Ioyne me good lorde to the with the baÌ„de of in seperable loue for thou alone suffy syst to thy louer and without the all other thynges be vayne and of no valure ¶ The .xxviii. chapter howe a man shuld eschewe to enquyre busyly of an other mannes dedes SOne sayth God to his louer be thou nat curious to seke vanites or euyll questioÌ„s of other mennys coÌ„uersacyon in worde or dede folowe thou me what ê‘teyneth to the this or that or what this man is or that or ellys what this man doth or sayth and what that thou shalt nat gyue accoÌ„pt for other meÌ„nys dedys but for thyn owne selfe wherfore thaÌ„ doste thou wrap the in suchevayne questyons I knowe euery man with his coÌ„uersacyon I se euery thynge vnder the sonÌ„e I know euery man what he thâ—keth willeth sayeth or doeth and to what ende he entendeth his werke thou shuld therfore coÌ„myt all tkyngê to me to my iugemeÌ„t and to kepe thy selfe in good pease let hym that waÌ„dreth wander and dryue as he wyll At the last shall fall vnto hym that he hath deserued in worde or dede for he may nat deceyue me Desyre thou nat great fame outwarde ne great famylyary te with folke no pryuate loue of any ê‘son for these thin ges geÌ„drith distraccoÌ„s of maÌ„nes soule gret erours derknes of maÌ„nes hert I wolde speke to the gladly my wordes my couÌ„ceyles secretê I wolde she we yâ— if thou wolde dylygeÌ„tly obâ—ue my coÌ„miÌ„g openynge the dore of thy hert to me be thou
from the detraccyon of yll men And if trouthe delyuer the thou shalt be very fre from the vayne wordes of men in this worlde shall nat set by them It is true sayth a deuout soule to god that thou sayste be it done after thy saynge thy trouthe teche me kepe me brynge me to saluacyoÌ„ good ende delyuer me froÌ„ all euyll affeccyoÌ„ froÌ„ all inordynate loue so that I may walke with the good lorde in lyberte fredome of hert Truth sayth agayne to such a soule I shall teche the thynges that be rightwyse plesauÌ„te before me RemeÌ„ber thy synnes past with great dyspleasure and heuynes and repute the nat any thyng of valoure for any good dede that thou haste done Thynke verely thou arte a synner by wrapped and bouÌ„de iÌ„ many passyons synnes thynke that of thyne owne selfe thou arte nought soone turnest to that that nought is thou art soone ouercome with synne thou art soone trobled ofte broken with passyoÌ„s of syn thou haste nothynge of thy selfe that thou mayst magnyfy thy selfe of but many thynges thou hast wherfore thou oughtest to vylypeÌ„de the for thou art more feble thaÌ„ thou knowest thy selfe Therefore let nothynge that thou doste seme to the great of pryce of all thyngê that thou doest esteme nothynge pÌ„cious or in valour or iÌ„ reputacyoÌ„ laudable but that thynge that is eternall so that the euerlastynge trouth be pleasauÌ„t to the before any thiÌ„ge ellys that allvylyte or synÌ„e specially thyne owne synne foulenes dysplease the so that nothyng be to the so odyous as synne wyckednes the whiche ought to displease the more thaÌ„ the damage or losse of any other worldlye thynge Some there be that walke nat clerey before me but they be led by pryde curyosyte to serche knowe my secretys the hye thyngê of my godhede so they be neclygent about themselfe to know theyr synnes gostly helthe such ê‘sons fall ofteÌ„ tymes into teÌ„ptacyoÌ„s greuous synnes left to theÌ„ selfe for theyr pryde curiosite that they folowe drede thou therfore the iugemeÌ„tes of God the iÌ„portable wrath of god almyghty Dyscusse nat ne enserche the meruaylous werkes of god but ê¯syder thou well thy synnes wyckednes how ofte in how many great thynges thou hast offeÌ„dyd trespassyd ayenst god how many good thynges thou hast left vndone of rechelesnes some folke ther be that bere theyr deuocyon all in bokes some in Images and some in outwarde tokens fygures some ther be that bere me in mouthe ofte namynge me in worde but lytell in hert and some other there be that haue theyr intelleccyon or reason clerely illumyned with the lyght of vnderstandynge theyr affecte so pour ged of erthely thyngê that they alway aspyre to eternall thynges greuously berynge to here coÌ„menyng of erthely thynges takyng but scarsly of suche thynges as be necessaryly requyred to natural lyfe such knowe what the spyryte of trouthe speketh in theym the which techeth them to despyse erthely thynges to loue heuenly goodes and to despyse the worlde worldly thynges and to desyre euer heuen and celestyall thynges ¶ The .vi. chapyter of the marueylous desyre and affecte of the loue of God O Thou fader celestiall the eternall fader of my lorde iesu criste I loue the blesse the for thou hast vouchesaue to remembre beholde me louiÌ„gely with thy gracious consolacion O thou fader of mercy god of consolacion I thanke the that thou coÌ„fortest me vnworthy to haue anye consolacion I blesse prayse the alwey with thy only begoteÌ„ sone the holy goste whithout ende whan thou good lorde my louer as thou arte of al man kynde shal come into my herte all my inwarde ê‘tes shall ioye Thou art my ioy thou art my hope refuge iÌ„ the tyme of my tribulacion but for asmoche as I am iÌ„perfite of vertue feble in loue Therfore I haue nede to be coÌ„forted helped of the. Wherfore I beseche thy endeles goodnes to vysete me oftymes and iÌ„structe me with thy holy disciplenes and techynges Delyuer me from passions he le my herte fro all inordinat desires affeccyons Se that I inwardely be purged eleuate frome wordly affeccions and may be made apte and able to loue the good lorde spiritually stronge in pacience to suffre for the and stable by ê‘seueraunce in goodnes Loue is a great thinge an excellent vertue that maketh euerye greuous harde thynge light swete importyble thiÌ„ge easye to bere and bitter thynges swete sauorable The loue of iesu perfyghtly imprynted in mannes soule makethe a man to do great thynges and exortethe hym therafter alweye to desire more and more perfight thynges Goostly loue desyreth euer to ascende to heuenly goodes vily pendeth al erthly thiÌ„ges his necessaries saued Suche gostely loue coueteth to be fre and alyenate frome all wordly occupacioÌ„s lyste that his inwarde syghte of soule be derked or letted ne his affeccion to gostely and heuenlye thiÌ„ges be letted frome his liberte by wordly thynges Nothynge is more swete than is loue no thiÌ„ge ys more stronge than loue no thynge hygher larger meryer fuller ne better in heuen or erthe For loue cometh of god ne it may nat reste fynally iÌ„ any creature lower than god It maketh a man renewe ioye It maketh a man fre in hys soule wythout any retaininge of synne It maketh a maÌ„ set nought by wordly goodes but to departe with all that he hath to relyue the indignes and myserye of other folke Also it maketh a man content with that lytell that god sendeth hym noughttd desire that ê‘teineth to other for he resteth aboue all thynge erthely in one perfite goodnes that is to say iÌ„ god almighty of whome all other goodnes floweth ê“cedeth Suche a persone beholdeth not only the gyftes that be gyuen to hym but he attendeth aboue al thinges with loue and drede vnto god the giuer Loue knoweth no measure but it incendethe the louer out of measure Loue makethe man to fele no hardnes ne other burden layde vpon hym and it maketh a maÌ„nat repute any labour that is impute to hym it maketh any man to desire ouer his power and might It complaynethe nat of impotencye any tyme For it makethe a man to thynke alle thynhes possyble to hym and lefull Loue therfore dothe and may do great thynges where the louer lieth nat nor defayleth nat It maketh a man gladly to wake whan he is dulle and disposed to slepe Whan a man is wery it maketh hym nat to accompte it Whan a man ys arted or troubled it chassethe aweye all trouble feere inwarde For as a quycke bronde or flame of fyre if it be moued or blowen it flamethe vpwarde so a gostely louer in troubles is lyfte vp by feruour of loue to god and so by the helpe of god almighty he ouerpassethe all suche peynes and trybulacions He that is a
coÌ„mende nor more repute thy selfe for any goodnes that thou hast who euer thou be but refarre all goodnes that thou hast to god almyghty withoute whome we haue nothynge god of his goodenes gaue vs what we haue therefore he requyreth the same to be consydered of vs with thankes to be gyuen agayne vnto hym This is the very way to exchew from vs the synne of vaynglorye if so be that trewe charyte and heuenly grace enter into man no enuyne dysdayne of any person nor pryuate of mannes selfe shall haue place iÌ„ hym For grace and very charyte ouercometh all suche byces and it dylateth enflameth mannes soule to god to our neyghbour if we perceyue and vnderstaÌ„de well we shuld only ioy hope in our lorde god and in no wyse in our selfe for no maÌ„ is good of hym selfe but god alone which is to be loued and blessyd ouer all ¶ The .xi. chapter how it is full swete to serue god to hym that forsaketh the worlde truly NOwe good lorde I shall repete my speche to the and nat cesse I shall speke in the erys of my lorde god and kynge that is in heueÌ„ how great is the multytude of thy swetnes whiche thou haste hyd and hydest good lorde for the tyme from them that lyueth here vnder thy drede and to thy perfyte louers and seruauntes thou shewest the Ineffable coÌ„templatyue swetnes of thy godhede in this thou good lorde hast shewed thy great charyte that whaÌ„ I was nat thou madest me and whan I erryd and went out of the waye thou broughtest me agayn coÌ„maundynge me to serue and to loue the O welle of perpetuall loue what shall I say of the howe may I forgette the whiche so louyngely doste remember me and where I haue perysshed thou good Lorde hast shewed thy mercye to me ouer my hope and rewarded me aboue my meryte what thankes shall I gyue to the for this grace gyuen me It is nat gyueÌ„ to all men to forsake the worlde to take vpon them a solytary lyfe It is no great thynge me to serue yâ— good lorde to whome al thy creatures be bound to serue plese But rather thys is to me a great thiÌ„g meruelous that it pleseth thy goodnes to receiue me to thy seruice to ioyne so pore vnworthye as I am to thy welbeloued seruauÌ„tes Lo all thynge that I haue that I may do the seruice of is thyn therfore I can gyue the nothiÌ„ge but thyn owne HeueÌ„ erthe with theyr coÌ„tentes that thou hast ordeyned to helpe man doeth dayly fulfyl thy coÌ„maundment after the ordre forme that thou hast ordeined them to Also thou hast ordeyned angels to helpe confort man But aboue al this thy selfe hast vouchesaue to serue man ê“mittynge to gyue the to man What shall I gyue agayne to the for those for a thousandefolde benefaites that thou of thy grace goodnes hast giueÌ„ to me GrauÌ„t me helpe grace to serue the good lorde al the dayes of my life at the leste that I may one daye serue the worthyly Thou arte worthy to haue all seruice all honour eternall laude praysige Thou art my very lorde god I am vnworthy and pore seruaunt I am bouÌ„de to serue the with all my strengthes neuer to be wery of thy seruyce praysynge so I desire wolde it shulde be Thou good lorde fulfyll that I want of my partye Great honoure glory is to serue the to forsake al erthli thynges for the. They that gladlye wyllyngly do submytte theÌ„ to thy seruice shall haue greate grace and they that forsake all wordly besynes do chese the harde strayte waye for thy loue shal be refresshed with the swete coÌ„solacion of the holy goste shal haue great liberte of soule O thou thankfull ioyfull subieccion seruice of god wherby man is made fre from synne holy in the sight of god O thou holy hye state of religion whiche maketh a man egall to angels pleasaunt to almyghty god dredfull to dyuels honourable to all feytheful folke O thou seruice worthye alwaye to be desired halsed wherby almighty god is gotten euerlastinge ioy gladnes gotteÌ„ ¶ The .xii. chaptre The desire of herte is to be examined modered SOnne saith our lorde to his louer thou must yet lerne many thynges yâ— thou hast nat yet well lerued that is to say that thou order thy desyre affeccion alway after my pleasure so that thou loue nat thyn owne desire or ê“fite but that thou iÌ„ al thiÌ„ges a couetous louer a folower of my wyll thou haste many desirous risinge mouynge the but coÌ„sider well whither thou art moued in them for myn honour only or more for thy owne auaile or ê“fite if I be the cause of thy mouinge thou shalt be well coÌ„tent what so euer I sende vnto the. if any thiÌ„ge be hyd in thy desire of thyn owne will or sechynge so that thynge is it that anoyeth and greueth the outwardely and within forth both beware therof that thou lene nat to moche to thyne owne desire me nat counseled yâ— same thiÌ„ge that before pleased the displeseth the afterwarde Euery thinge that man desireth is nat to be folowed shortly ne euery coÌ„trarious affeccion yâ— man lotheth or hateth is to be fled at the firste It is expedient somtyme to vse a bridell restraynynge in good affeccions cuÌ„nynge or other besinesses of idiscrete behauiour folowe the distraccioÌ„ or brekiÌ„ge of maÌ„nis mynde that thou by thy iÌ„discrecioÌ„ be nat an occasion or sklaunder to other Also that thou be nat sodaynly troubled or inquyete by other meÌ„nes resistence It is somtyme behofull to a man that he vse violeÌ„ce resist his sensual appetite nat to giue he de what it desireth what nat but rather iÌ„deuor hym that it be subiecte by vyolence to the soule this sensuall appetite is to be subdued by disciplene to yâ— soule vnto it be made redy to obeye in all thiÌ„ges to reason vnto it haue lerned to be content with fewe thynges necessarye without al grutchiÌ„ge ageiÌ„ste any incoÌ„uenyent thynge ¶ The .xiii. chapâ— of the informacion of pacience of stryfe ageynst sensualite LOrde god sayth the deuoute soule vnto god as I fele vnderstande pacience is full necessary vnto me for many coÌ„trarious chauÌ„ces fall iÌ„ this lyfe howe soeuer I order my selfe for pease to be hadde I can nat haue it withoute batayle ne my lyfe can nat be without sorowe and trouble wherto our lorde sayth SoÌ„ne thou sayest truely I wil nat that thou seke suche peas as wanteth teÌ„ptacion and trowble or coÌ„tradiccion but couÌ„te the than to haue fouÌ„de peas whaÌ„ yâ— art exercised with diuers trowbles ê“ued with diuers aduersitees if thou saye that thou maist nat suffre such peynes How maist thou suffre the fell peynes of Purgatory of .ii. euils the lesse is alweye to
prouydent wakynge in prayers humblynge the iÌ„ all thynges ¶ The .xxix. chapiter In what thynges standeth very peace and profyte of man SOne I sayde ones to my dyscyples I leue peace with you gyue you my pease I gyue you my peace nat as the worlde doth that nowe gyueth peace now troubles warre all folke desyre peace but all doth nat seke the very thynges yâ— ê‘â—ayne to peace My peace is with huÌ„ble ê‘sones innocent thy peace shall be iÌ„ moche pacieÌ„s if thou wylt here me folowemy worde thou shalt haue moche peace iÌ„ all thy werkes take hede what thou dost say or intâ—dâ—g alwey to please me only nothynge without me to desyre or seke also be thou nat curioê° or besy to discerue or iuge other meÌ„nys wordes or dedes ne mell nat of thynges that be nat perteynynge to the and thus doynge thou shalt lytle or seldome be troubled neuer to suffer any heuynes or perturbacyon of body or soule longeth nat to this lyfe but to the estate of the lyfe to come where euer quyetnes peace is suppose nat therefore yâ— thou hast fouÌ„de very peace for yâ— thou felest no heuynes ne grauyte ne thynke nat that all is well about the if thou haue no aduersary ne suffer coÌ„tradyccyon nor repute nat the therfore ê‘fyte for yâ— all thynges be done after thy mynde desyre nor thou shalt nat repute the to be beloued or to be in the fauour or grace with almyghty God if thou haue any gyfte of swetnes or deuocion for a true louer of vertue is nat knoweÌ„ in such thynges nor the profyte or ê‘feccion of man standeth nat in suche but in that rather that thou offredest thy selfe with all thyn hert vnto the wyll of god nat sekynge thy goodys or thyne owne wyll to be done in lytle or moche so that thou take euenly with thaÌ„kes prosperous thynges and aduersytees weyinge all in a lyke balaunce if thou be so stronge in hope that when thou lackest in warde consolacyon than thou prepayrest thy herte to suffer gretter thynges than before nat reputynge thy selfe rightwyse or holy theÌ„ thou walkest in the true and right way of peace without doubte then thou shalte se my face in euer lastynge ioy and if thou come to the full contempte of thy selfe then thou shalte haue the habuÌ„daunce oâ— pese after thy possybâ—lyte as a â—ayâ—erer may haue ¶ The .xxx. Chapiter of the preemynence of a fre mynde and howe prayers precellyth lesson LOrde this is the warke of a perfyte man neuer to lose his soule from the speculacyon or of the syght of heueÌ„ly thynges to go amonge many busynesses as wtout all busynes nat as an ydell man but by a preâ—ogatyue offre mynde nat lyuynge by iÌ„ordynate affeccyoÌ„ to any creature I beseke the moost good almyghty god pÌ„serue me froÌ„ the busynes of this lyfe yâ— I be nat wrapt ouermoche by the manyfolde necessaryes of my body that I be nat caught by lust of body delyuer me I beseke the froÌ„ all maner of iÌ„pedymeÌ„tes enemyes to my soule to saue me that I be nat cast downe broke by outragyous heuynes nat by such vanites as the worlde busyly desyreth but by such myseries as of yâ— comoÌ„ male diccioÌ„ of maÌ„kynde doth greue peynfully thy â—uauÌ„tes that they may nat haue lyberte of soule to be ioyned to yâ— as they wolde good lorde turne all carnall â—solacioÌ„ iÌ„ me into bytternes that shuld entyse drawe me by fals pÌ„tens of goodnes froÌ„ yâ— coÌ„teÌ„placioÌ„ loue of euerlastynge thynges let me nat be ouercome of flesshly luste Let me nat be dysceyued by the worlde or by the shorte glory pompe therof nor let me be supplanted or be bygyled by the cawtels deceytes of the deuyll gyue me I beseke the streÌ„gth to resyst all euyll pacyeÌ„s to suffer aduersytes stablenes of ê‘seuerauÌ„ce grauÌ„t me for all worldly consolacyons the swete gracyous vnccyon of the holy goost for all carnall loue yet into my soule the loue of thyne holy name Mete drynke and clothe other necessaries to the body be peynfull onerous to a ferueÌ„t spyryte grauÌ„t me good lorde to vse suche bodely coÌ„fortes teÌ„peratly so that I be nat wrapped in outragyous desyre of such thynges to forsake all such bodely necessytes I may nat lefully for nature must be sustayned but to seke suche thynges in suê‘fluyte or such thynges as be more delectable thaÌ„ ê“fytable the holy lawe forbedeth it for elles the flesshe of man shuld rebell ayenst the soule amonge all such thynges good lorde I beseke the that thy haÌ„de of grace may teche and gouerne me euer that I admyt no suche thynges in superfluyte ¶ The .xxxi. chapiter the loue of pryuat thynges of mannys selfe letteth the perfyte goodnes of mannys soule SOne if thou wylt possesse god almyghtye to dwell iÌ„ thy soule thou must eschew forsake all thy wyll for hym so yâ— onely thou gyue thy wyll holy vnto his wyll for the propre loue of thy selfe is more dysauauÌ„tage to yâ— than any erthly thynge after thyne affeccioÌ„ loue yâ— enclynest to euery thyng more or lesse if thy loue be pure symple and well ordered thou shalte nat be ouercomen by inordynate desyre of such erthely thynges Couet nat such thynges as it is vnlefull the to haue Nor yet haue thou nat indede nor in desyre that thynge that shall lette the or thy inwardly lyberte of thy soule I haue meruayle sayeth God to his louer that man gyueth nat hymselfe to me with all his herte to gether withall other thynges that he hath or desyreth to haue why art thou fatygate with superfluous busynes or desyer why is man wasted by vayne heuynes Lette hym stande to my pleasure and wyll and than he shall fele no heuynes ne harme if thou seke this thiÌ„ge or that or to be here or there for thy profyte or coÌ„modyte thou shalt neuer be quyte ne fre from busynes of mynde For in euery thynge besyde me is some defaute of goodnes and no place is voyde of all aduersyte wherefore seth transytory and worldlye thynges rychesses or worshyppes multiplyed in dede or in desyre doth nat helpe mannes soule but rather the contempte and hate of suche thynges profyteth in the acceptacion ayenst god for all suche shall passe with the worlde The place that a man desyreth shall lytell helpe hym if the spyryte of charite grace be nat with hym such peace as man seketh without forthe shall nat longe stande if it lacke the very foundament of stabylnes that is to say if man stande nat in god almyghty which is grouÌ„de of all stablenes he may well chauÌ„ge his place but he shal nat be auauÌ„taged iÌ„ soule for whyther so euer a man fleyth he shall fynde suche occasyon as he fleyth ¶ The .xxxii. chapyter an oreson for the pourgynge of mannes soule and for grace COnferme me good lorde by thy grace make me sad in
wyll be withe the. And I shall answere hym blessed lorde I beseche the dwelle with me for all the desyre of my herte ys to be with the inseê‘able without departynge ¶ Of the breÌ„nynge desire that some creatures haue in yâ— blessed body of our lorde iesu crist Ca .xiiii. O Lorde howe great is the multytude of thy swetnesse whiche thou hast hyd for them that drede the. whan I remeÌ„bre me of many deuoute ê‘sones that haue come to this thy holy sacrameÌ„t with so great ferueÌ„t affeccoÌ„n deuocyon I am than many tymes iÌ„ myselfe coÌ„fused a haue great shame that I go vnto the aulter table of that holy communyon so rudely with so colde deuocion am so drye without affeccion of hert I am abasshed that I am nat all hole iÌ„flamed iÌ„ thy pÌ„seÌ„ce so stroÌ„gly draweÌ„ establesshed as many good deuoute persones haue ben whyche by the greate desyre of thys holy sacrament sensible loue of hert myght nat coÌ„teyne ne witholde them from wepynge But effectuously wyth mouthe hert body came vnto that good lorde as to the lyuynge fountayne of all bountye may nat attayne to fulfyll theyr hungre but if they take thy holy body whiche they so de siorously affeccoÌ„nally spiritually may receyue O true benygne feythe of theym that pÌ„uably sheweth the ornament of thy holy pÌ„sence To them ys verely kno wen theyr god in brekynge of brede whiche brenneth and broileth so strongly the herter of them in the loue of Iesu Crist Certeynly suche affeccion deuocoÌ„n vehement brennynge loue is farâ— from me O good swete benygne Iesu be vnto me pyteous and redy to gyue and graunt to thy pore begger somtyme to fele a lytell of that hertely loue and affeccion in the receyuinge of thy holy body to the ende that my feythe may be more ferme my hope more ê‘fight in thy bountye and my charite somtyme so ê‘fightly inflamed that I maye experiently haue the heuenly mannat hat neuer may fayle I knowe certeinly the myght of thy mercy may leÌ„de me thy grace so moche desired and vysete me benygly with a brennynge spyryte whan the day of thy good pleasure shall come And â–ª though I be nat iÌ„flamed with so great desyre of thy specy all deuout thynges yet haue I desyre by thy grace to be iÌ„flamed with that brennynge loue Prayinge the good lorde that I may be made â— tyner with all suche thy feruent louers that I may be nouÌ„bred in theyr deuout company Amen ¶ Howe mekely thou oughtest to beseche the grace of deuocion and to renounce thy selfe Cap .xv. IT behoueth the instauntly to seche the grace of deuocyon to aske incessauÌ„tly to abyde it paciently feithfully ioyously to receiue it mekely to conserue with that studiously to remytt vnto god the tyme the maner of his so uerayne vysitacoÌ„n vnto the tyme his pleasure be to come vnto the. priÌ„cipally thou oughtest to meke the wheÌ„ thou felyst but litell deuocion within the. for all that thou oughtest nat to late thy selfe to fall or sorowe to moche iÌ„ordinatly For full often our blessed lorde in a short momeÌ„t gyueth the which be fore he hath longe tyme denyed Also somtyme he gyuethe at the ende of praiours that he dyd deferre at yâ— begynniÌ„ge of yâ— same If alwey grace were so sone gyuen yâ— a maÌ„ might haue it at his wyll or wysche it shulde nat be easely borne of a weyk inê‘fect soule And therfore in good hope meke pacience the grace of deuocion ought to be abyden thou oughteste to iÌ„pute it vnto thy selfe to thy sinnes when it is nat gyuen vnto the or when it is secretly take awey frome the somtyme a litell thynge it is that may let or hyde thy grace if that may be called litell that letteth so great a vaile But be it litel or great if thou take that same awey ê‘fectly ouercome it thou shalt obteyne that thou desyrest or incoÌ„tyneÌ„t that thou with all thy herte hast geuen thy selfe to god And therfore seche nat this nor yâ— at thy pleasure but put the hole in the handes of god Thou shalt certenly fynde thy selfe vnyght vnto hym and in great peas of thy soule For ther is no thynge yâ— ought to be so sauery pleasauÌ„t as is the pleasure deuyne wyll of god Than who someuer lyft vp his intent vnto god with a symple perfecte herte so voyde hym make hym naked from all disordinat loue or pleasure to any creat thynges of al yâ— worlde he is most mete to receyue the gyft of deuocion Forowre lorde gaue his blessynge there where he fouÌ„de the vessels clene voide And the more perfectly that any renouÌ„ce mortifie despise contempne theymselfe all the lowe thynges the soner grace shall entre copiously abouÌ„d so that he shall fele his hert lyfte vp as though it were set in a fredom and theÌ„ he shall se his hert largely habounde meruelously Ioy wyth in hym selfe for that the hand of god shal be ouer wym and he shall submytte hym perpetually into hys holy handes And so shall the man be blessed that secheth god with all his herte his soule shall be taken in vayne werkes But suche one certeynly in the receyuynge the holy body of Iesu Criste meryteth and deserueth the grace of deuyne vnyon vnto god ¶ For he beholdeth nat only hys propre deuocion coÌ„solacyon but the great honoure glory of god ¶ Howe we ought to she we our necessites vnto iesu crist and aske hym benygne grace Cap .xvi. O Ryght swete most beloued lorde whiche I nowe desire to receyue Thou good lorde knowest the sikenes of soule and necessyte that I suffre In what euylles and vices I slepynge am put Howe often greued temptyd troubled and dyssolute I come vnto the lorde to haue consolacyon and comfort I speke to the lorde thou knowest all my secrete and inwarde thoughtes whiche be â–ª manyfeste open vnto the. It is thou only that perfectly mayeste helpe me for thou knoweste what vnto me necessarye and of what goodes aboue all other I haue moostenede ¶ Albeit I am poore in vertue alas yet mercyfull lorde beholde me beynge here before the pore and naked demaundynge pyteously thy swete grace mercy And geue thy pore begger that dyeth for hunger some of thy heueÌ„ly refeccoÌ„n and chafe my colde herte wyth the brenninge flame of thy loue And illumyne me that amblyndede and maye nat see with that clerenes of thy presence ¶ Take awaye from my thought al the erthely and inwardelye thynges and turne theym vnto me and make me thynke theym foule and bytter and all greuous and contrarye thynges vnto me ¶ And they that maye please the I maye take also in pleasure And all erthely creat thynges to haue in oblyuyon and redresse my herte toward is the into heuen And late me nat wauer nor erre vpon erthe but thou only
to be my swetnesse consolacoÌ„n my mete drynke my loue and all my ioye so that my wyll be chaunged enflamed and brenne allvnto the So that I may be made a spirite inwardly vnight vnto yâ— by grace brennynge loue and suffre me nat blessed sauyour to deê‘te from the fastynge drye with hunger thurst but do with me mercyfully as often as thou hast done meruelously in thy holy seruauntes what meruele is it vnto me that am nat all enflamed in the seynge that thou arte the breÌ„nynge fyre alwey illumynynge and lyghtnynge the vnderstandynge of thy creatures ¶ Of the breÌ„nynge loue great affeccion that we shulde haue to receyue our sauyour crist iesu CapÌ„ .xvii. O Lorde god iÌ„ soueraine deuocoÌ„n brennynge loue and all feruent offeccion of herte I desyre as many other holy deuoute ê‘sones haue desyred to receyue which hath ben greatly pleasauÌ„t vnto the holynes of their lyfe by great deuocyon O my god and eternall loue my eternall felicyte I by ryght greate desire wysshe to receiue the as worthely and as reuerently as euer dyd any of thy holy seruauÌ„tes All be it that I am nat worthy to haue so greate felynges of deuocion yet offre I vnto the thaffeccions of my hert asverely as though I had all the brennynge flamynge desyres that they had Also I gyue and offre vnto the insoueraine reuerence veneracoÌ„n all that a good debonayer herte maye conteyne And wyll nat nor couete to reserue any thynge to myselfe but offre and make sacryfice vnto the with fre and ê‘fyght wyll myselfe with all my good is Lorde god my cre +ature redemer thys day I desire to receyue the with suche affeccion reuereÌ„ce praisynge honour worthynes and loue suche feith hope puryte as thy right holy moder glorious virgyn Marye conceyued the whanne she answerede mekely deuoutly vnto thauÌ„gell yâ— shewede vnto hir the holy mystery of the incarnacion of the the sonne of god ¶ Se here the hande mayde of god so be it done as thou hast said And the right excellent precursor saynt IohnÌ„ Baptyste that wyth great Ioy sprange in thy presence by inspiracion of yâ— holy goost thanne beynge wythin the wombe of his moder And afterwarde beholdynge the Iesu walkynge mekely amonge men he greatly mekinge hymselfe to the same wyth a deuout mynde sayde The freÌ„de of the spouse standeth and harkeneth wyth coÌ„forte Ioyes for to here the voyce of the spouce And so I wische to be enflamed with great holy desyre with all my herte present me vnto the for that I gyue offre vnto the for me for all theim that be recoÌ„mended vnto my prayers all the IubylacoÌ„ns of deuout hertis wyth brennynge affeccions that excessyue thoughtis the hye and spuÌ„all illumynacoÌ„ns the heuenly vicoÌ„ns wyth all the vertues praisynges as well celebrate as to be celebrate of all yâ— creatures of heuen erthe to th ende that thou lorde be worthely praysed ê‘petually gloryfyed of all creatures besecheynge the lorde to receyue my praiers desyres of thy infinite benediccions praysynges without ende which right wisly be due vnto the after the greate habuÌ„daunce multytude of thy inestymable magnyficence And so my desyre is to yelde vnto the at all houres all momentis of tyme so I desyre beseche all the heuenly spirites with all feithfull cristen creatures for to yelde vnto the praisynges with effectuous prayers all the vniuersall people prayse the. All generacyons kyndes magnyfie the holy and swete name in great Ioye brennynge deuocion that they that celebratys that ryght hye and holy sacrament receyueth it in playne feythe and great reuerence deuocyon may merite towardis the and fynde grace mercy And for me wretchede synner I mekely beseche the whan I shall haue a tast of that swete vnyon deuocoÌ„n so moch wysshed desired that I may be fulfylled fed so meruelously at that heuenly holy table that at my deê‘tinge from thens thou good lorde wyll haue me pore siner in thy pyteous remembraunce ¶ That a man shulde nat be to curious a iÌ„quisitor of yâ— holy sacrameÌ„t but a meke folower of crist iesu in submittynge his reason felynge to the holy feyth Ca .xviii. IT behoues the to kepe the from to curyous iÌ„quysicyon of the ryght profounde sacrameÌ„t if thou wilte nat be coÌ„fouÌ„ded in thy proprevyce and drowned in the deppeth of opinyons For he that wyll inquire of the hye maiestye of god he shall anone be oppressed thrust downe from the glory of the same God may open more than man maye vnderstande The deuoute meke inquisicyon of truthe ys alwey redy to be doctryned and taught And yf thou studye to god by the holy true and entyer seÌ„tences of holy faders it ys nat reprouable but well to be praysed And that symplenesse ys well to be praysed that leuethe the wayes of dyfficultyes question 's and goeth by the playne and ferme pathe of the coÌ„maundementes of god Many haue lost theyr deuocyon in sechynge so besily the hye inspekeable thynges ¶ It ys ynoughe to demaunde of the fast feythe pure and clene lyfe and nat the hye and subtyll profounde mysteryes of god for yf thou may nat comprehende and vnderstande that that is within the howe mayste thou thanne vnderstande thynges that be aboue the. Submytte the thanne mekely vnto god all thy vnderstandynge to the feythe of holy churche and the lyght of true science shall be gyuen vnto the as shal be to the moost necessarie and profytable Some be greatly tempted wyth the feythe of that holy sacrament but that is not to be reputede vnto theym but rather vnto that cursed ennemye the fende And for that lette not thy good wyll nor dyspute nat in thy thowghtes nor answere nat to the doubtes that the ennemye of helle bryngeth before the but fermely trust in the wordes of god and beleue in sayntes and holy prophettes and than shall that cursed ennemye soone â—â—e frome the. It is often ê“fytable that the seruauntes of god suffre susteyne suche assaultes For the ennemy tenpteth nat the mys creauntes vnfeythfull people nor also the greate synners that he surely holdeth possedeth but he tempteth trayuaileth and tormenteth in dyuers maners the good feythefull and crysten creatures And therfore kepe the alweyes wyth meke true feythe doubte the nought but come vnto thys holy sacrament with lowly reuerence And that thou mayst nat vnderstande coÌ„mytte it vnto almighty god for he shal nat disceyue the But he shall be dysceyued that to moche trusteth in hym selfe God walked wythe the symple people and shewed hym selfe openly vnto the meke He gaue vnderstandynge vnto theym that were pore in spyrite And he hyd his grace and secretes from theym that were proude high curious For the humayne reason may lyghtly erre be disceyued but the true feyth may neuer dysceyue nor fayle All reason and naturail inquysicion ought to folowe feythe wtout farther reasonynge ¶ Fast feyth and true loue surmoÌ„teth all curious inquysicion pryncypally in thys mater and meruelously openeth to vnderstandynge in secrete maner of thys holy and ryght excellent sacrament ¶ O eterdall god and withoute mesure of myght and bounte which hast made the infinite greate and wounderfull thinges in the heuen and erthe whiche none ys sufficyent to enquyre vnderstand or fynde the secretes of thy so meruelous werkes and therfore they be called in estymable for mannis reason no wther may nor can comprehende thy werkes To whome god lorde almyghty be gyuen laude and praysynge wytheouten ende Amen ¶ Thus endethe the forthe boke folowinge Iesu Cryst the coÌ„tempnynge of yâ— worlde ¶ This boke Inprinted at londoÌ„ in Fletestrete at the signe of the George by Richard Pynson Prynter vnto the Kynges noble grace Richard Pynson Deo gracias
¶ A full deuoute and gostely treatyse of the Imytacyon and folowynge the blessed lyfe of our moste mercyfull Sauyour cryste compyled in Laten by the right worshypful Doctor Mayster IohnÌ„ Gerson and translate into Englisshe The yere of owre Lorde M. d. ii By maister William Atkynson Doctor of diuinite at the speciall request coÌ„maundemeÌ„t of the full excellent Pryncesse Margarete moder to oure souerayne lorde Kynge Henry the .vii. and Countesse of Rychemount and Derby ¶ Here begynneth the boke of IohnÌ„ GersoÌ„ chauÌ„celer of Paris ê¯teyniÌ„g yâ— holy doctrine of crist how â—e shulde folowe hym ê¯teÌ„pne all wordly vanites ¶ The first Chaptre WHo so folo with me saith crist our sauiour walketh nat iÌ„ derkenes These be the wordes of iesucrist wherby we be exorted to folow his lore doctrine if we will truely be lightned auoided from all bliÌ„nes of ignorauÌ„ce of mynde Let our full affeccion be to haue our study meditacion iÌ„ yâ— doctrine lyfe of iesucrist whiche excelleth the doctrine of all seyntes And who so may haue the iey of theyr soule sequestrate in wordly thynges in this scripture of our lorde may fynde swere manna spiritual fode of the soule But there be many oft tymes heriÌ„ge the worde of god that hath litell swetnes or deuocion therin for their inwarde affeccyons desyres be rather of bodyly thynges than of gostly Therfore if we wyll haue true perfyte vnderstandynge of yâ— wordes of god we must dylygently studye to conforme our lyfe to hys preceptis what auaylethe a man to haue subtyll reasons or argumentys of the Trinite curious subtyll reasons garnissed with elygance maketh nat a man holy but obedyence and vertuous lyfe maketh a man dere to god It is more expedyent to fele the inly compunccion of here than to know the diffinycion therof If a man haue the knowledge of all scripture also the seyiges of all philosophers withoute grace and charite auayleth nat For all thynge that is in thys worlde is vanyte excepte the loue of god his seruyce or to this ende ordred The moste excellent wysdome in any creature is by comtempte of this mutable transetorye worlde to promote them selfe to the worlde ê‘durable it is vanite to labour inordinatly for coruptible cyches transetorious honours false flesshely delites or to desire any inordinate plesure temporall that shall brynge a man to perpetuall pryne Howe vaine thynge is it to desire longe lyfe lytell to fo rs of a good lyfe to gyue hede to thynges present to coÌ„tempne thynges that be to come Also to fixe our loue on that whiche shortly vanessheth away to do no diligence to come thider where be innumerable perpetuall ioyes Haue mynde howe in this worlde nother our iye is sufficyently satisfyed with seiÌ„ge ne our eris with herynge therfore studie we to wtdrawe our herte fro the loue of thynges visible fadynge to applie it to the desires of goodes iÌ„uisible perpetuall for them that folowe senssuall pleasure without restraynynge of reason theyspot their coÌ„science lese the grace of god ¶ The seconde Chaptre of the humble knowelege of mannesselfe EVery man naturally desireth to haue knowlege But what auaileth science withoute the drede of god a pore homely laborynge man drediÌ„ge god is more acceptable in his feythe than a curyous Philosopher that labore the more to knowe the moâ—â—ge of heuen than to order the mocioÌ„s of his body and soule to the plesure of god He that surely knoweth coÌ„sidereth himselfe vnderstaÌ„deth his owne wisdome hath lytell delite in the vayne laude of the worlde If man had knowlege of all thynges in the worlde without charite what shulde it auayle hym in the syght of god that iugeth man after his dedes Refrayne thyn appetite of iÌ„ordinate desire of curyous knowlege of those thynges that rather shal disease thy soule withdrawe it from the vnyte charyte of god than excyte it therto As wese many of this maner of lerned men desire to be reputed and holden wyse in multiplyinge wordes which if they delyte the herynge they refresshe fede nat the soule but litell But a good life pure coÌ„scieÌ„ce refressheth the mynde enduceth man to haue ferme coÌ„fidence in god The more knowlege that man hath worketh nat conformable the more shal be his peyne at the day of dome therfore exalte nat thy self of any craft or cunnynge but rather fere that thou displease nat god iÌ„ abusion therof RemeÌ„bre if thou knowe many thynges excedest other in cunniÌ„ge yet consider that there be many mothynges that thou arte ignoraunt of many that be more wytty excelleÌ„t cunniÌ„ge than thou If thou wylt ê“fitably knowe lerne desire to be vnknowen of smale reputacion This is the moste expedient and profitable lesson the very knowlege coÌ„tempte of thyn owne selfe It is a greate wisdome ê‘feccion to haue of thy selfe lytell confideÌ„ce and estymate well of other If thou seyst any persons openly synne or commytt any greate cryme yet thou shuldest nat iuge thyselfe better than them for thou knowest nat howe longe thou shalt ê‘seuer in goodnes or fro the same crime we be all fraile and thou shulde Iuge no man more frayle than thy selfe ¶ The .iii. Chaptre of the doctryne of truthe THat persone is happy whome truthe diligeÌ„tly informeth nat by fygures or voyces faylynge but by inwarde inspiracion Oure opinion vnderstandynge many tymes dsceyueth vs. what auayleth it vs for to labour bysely for the knowlege of those thynges whyche shall nouther helpe vs yf we knowe theym ne disauauntage vs if we therin be ignoraunt at the day of iugement It ys greate foly to dispice thynges profytable and necessary to labour for those thynges that be curious dampnable Blessed ys that persone whome god techeth for in hym be all good thynges that man may wyll or desyre A good lorde in thy gracious presencelet other doctours and all other creatures kepe silence thou only speke to my soule for the more man ys iÌ„oyned to hym in inwarde mekenes the more he receyueth of spirituall lyght of grace wherby he knowethe many secrete mysteries hyd from other people The pure simple stable mynde is nat ouer come or febled for it referreth euery labour to the honour of god iÌ„forceth it selfe to cesse fro al other thiÌ„ges that be nat in the syght of god acceptable who resisteth and letteth a man more than his owne sensuall affeccion we rede of many Emperours coÌ„querours that conquered kyndoms and empyres and yet neuer ouercame ne subdued theymselfe for that is one of the moste victorious conquestâ— where man perfytely ouercometh hymselfe Thys shulde be our daylye datayle to stryue with oure selfe and the more vyctoryes the soule hath of the bodye the more stronge it ys and more apte to encrese and to growe in grace Euery perfeccyon in thys lyfe hath some perfeccion annxid to it And
there is no knowlege in thys worlde but it is myxt with some derkenesse of ignoraunce The humble knowelege of thy selfe ys more sure wey to heuen than the curious iÌ„quisicion of ê“founde knowlege of thynges vn ê“fytable the science of euery thiÌ„ge well ordred is good but a clere conscience a good lyfe is moche better And there be diuers that study rather for excellence of cunnynge than good lyuynge therfore they fall in errour brynge for the litell frute or none O wolde god they wolde indeuour themselfe as dylygently to auoyde vice plant vertue in theyr sowles as they be to moue curious questions multiply suê‘fluê° langage than there shulde nat be so moche occasion of sine shewed to the people ne so moche dyssolute lyuiÌ„ge iÌ„ religion At yâ— day of iugemeÌ„t it shall nat be laide to our charge what we haue red or lerned or how pleasauÌ„tly we haue lyued but what we haue done how religiously we haue lyued where be now all yâ— royal poetes with theyr crafty coÌ„ucied poemes elegant oratours with their oracioÌ„s garnisshed with eligancy the philosophers with theyr pregnaunt reasons seÌ„tences Diuers of these maner of clerkes we haue knowen in our dayes nowe theyr curiosite is passed and other meÌ„ occupie their prebendes promocions that they possed If they were here nowe ageyne I suppose they wolde neuer labour so bysily for curiosite in knowlege ne teÌ„porall promocions Nowe they had leuer thann all this worlde that theyr enteÌ„t had ben accordynge to the holy doctryne of scripture than the study had beÌ„ happy O howe many in manere of euery state perisshith in this worlde by vayne glory that more desire to please prynces prelates other patrons for a temporall promocion than truly in wardly to serue god for the promocions eternall These desire rather by pompe pryde to be great in the worlde thaÌ„ by mekenes charite to be in fauoure with god therfore they vanissh iÌ„ their thaughtis desires as the smoke that euer the more it asceÌ„deth the more yt fadeth faileth That persone may be named great in grace that is incended wyth charite is ê‘fytly obedient by humylyte contempnynge the inordinat desire of preemynens or of dignite And he ys prudent that reputeth all worldely pleasures goodes as vile dunge in comparison of the celestial goodis whiche we shall haue in the perfite possession of the loue of iesu crist And yâ— ê‘son is verely well thaught that euer inforceth hym selfe to forsake his own will and foloweth the wyll of god ¶ The forthe Chaptre ys of credence in byleuynge IT is nat expedient ne wysdom to beleue euery worde or inly mocioÌ„ of our mynde but we must consider that it is accordynge to the scripture of god in no wyse contrary therto But I lament for sorowe the lyght frayle disposicion of the iÌ„perfite people that be swifte to beleue specially those thynges that be the hurt of theyr owne soules and the detÌ„ment of theyr neyghboure But the wyse perfyte men knowynge the fraylte of man more ê“ne to euyll than to good be nat so lyght to beleue euery worde that they here It is great wisdom and also discrescion to be sober in iugement other delynge nat to haue ouermoche confidence in our ê“pre dedes ne to reherse other thynges lyghtly belened herde euer to gyue hede to take councell of a wise a well conscience man euer gladder to be instructe of a nother than to folowe thy ê“pre intencyon or mynde A good lyfe maketh the to be reputed wise in the syght of god to haue in many thynges experience Euer the more meke obedient a maÌ„ be to god the more wise quyete shall he be ¶ The .v. Chaptre is of the rediÌ„ge of holy scripture The principall thynge that we shall iÌ„quyre iÌ„ scipture is charite nat elygance in speche we shulde endeuour ourselfe to rede the scripture with as greate feruour of sprete as it was receyued first And wisdome wolde we shulde folowe those autores and bokes where we may haue most swete ê“fitable fedynge for owre sowle The fame of sotell phylosophers the knowlege of poetes reforike as asmoke or fume vanissheth awey but the truthe of god abydeth withoute ende And as our lorde speketh to vs without excepcion of persone most expe diently to vs so we shall withoute any excepcion of feithfull ê‘sone or werke study rede those werkes that most we thinke shulde please god to vs most ê“fytable If thou wolde drawe the spirituall water of wisdome out of the well of scripture iÌ„cline the vessel of thy soule by mekenes confidence without desire of curiosite or name of excellence Inquyre dilygently quietly receyue the holy sentensis of seintis let nat the ê“uerbes holy wyse similytudes of blissed faders displese yâ— for thei were nat spokeÌ„ wtout cause ¶ The .vi. Chaptre of affeccoÌ„ns iÌ„ordynate wHan someuer a man hath inordinate desyre to any thinge than he is made inqâ—ete in him selfe the proude maÌ„ and the couetouse be neuer quiete in theyr myndes But a meke and a pore man in spyryte be conseruaunt in greate quyetnes of miÌ„de That persone that ys nat mortyfyed perfytly is sone ouercome in lytell vile temptacions sone inclined to sensible pleasures And if he shall withdrawe his mynde fro erthly thynges it is with great difficulte And therfore they haue great heuynes iÌ„ herte sone be miscoÌ„tent if they be resisted And if they folowe theyr sensuall appetite anone they be greuedâ— with rumours of coÌ„scieÌ„ce in as moche as they haue folowed the sensuall passioÌ„s that rather dispose to inquietnes of mynde thaÌ„ rest in resistiÌ„ge sensuall passioÌ„s plesours we shall come to ê‘fyte rest infolowynge them to great iniquietnes There may nat be coÌ„teyned rest in the herte of man that gyueth hym selfe to execute his carnall desires or moche is conuersaunt with outwarde thynges but in the sowle that hathe most delyte to god in inly godys of thy soule may be founde true reste ¶ The .vii. chaptre of vanite elacioÌ„ to be auoided THat ê‘sone may be called vayne that putthe hys hope in any man or creature Tak it nat for no repreue to do seruice to other or to be reputed pore for the loue of Ihesu Cryste haue lytell confydence in thy selfe but that thy hole hope and trust be in god Do that is in the to plese hys grace and god with hys gracious assistence shall be with the in thy wyll and dyrecte thy werkes Haue neuer confideÌ„ce in thyne owne runnynge ne in any worldly subtilte of any lyuynge creature but in the mercyfull grace of god that neuer suffreth creature fynally to be withoute comforte that hade thyr full confidence in hym and those that haue full affyaunce or hope in thyr selfe he maketh or suffreth to fall and so subdueth them Auaunce nat thy selfe iÌ„
the as an outlawe a pylgrym vpon erthe repute thy selfe vile for the loue of criste if thou wylt be his disciple folow hym who so euer sekith in this worlde any thynge but god the helthe of their soules they shal fynde nothiÌ„ge but tribulacion sorow that ê‘sone can nat longe stande iÌ„â—etnes that laboreth nat to meke hym selfe iÌ„ his ê“pre reputacion to be subiecte to other remeÌ„bre that thou camist to this worlde to serue nat to rule aft thy ê“pre plesure know thou that god of hys goodnes hath called the to the relygion of cristis feythe that by pacieÌ„ce vertuê° labour thou maist be made apte to reigne in ioy rest For as golde is ê“ued in the fournes so man by tribulacion iÌ„ the whiche no man may longe ê¯tinue without he meke hymselfe with all his herte by the example of our sauy our rote of all mekenes ¶ The .xviii. chaptre of the examples of holy seitis Thou dulle soule beholde the quike examples of the holy seyntes that haue beÌ„ afore vs in whome florysshed the perfeccyon of relygyon and fey the and consyder nowe lytell thou â—oeste in the respecte of theym and thou maye repute â–ª thy lyfe in vayne ¶ These sayntes and louers of our lorde haue serued god in great abstineÌ„ce huÌ„ger thyrst colde in pore aray in labour fatigacioÌ„ in watchinge restinge holy medytacion persecucion great oppression many repreues O how gret greuous tribulacions suffred the holy appostyls martyrs coÌ„fessours virgyns all other holy soules that haue folowed the stepis of our sauiour they haue hated the impedimentes of the lyfe of grace this worlde that they myght possesse the frute of euerlastynge lyfe for to come O how straite abiecte lyfe ledde the holy faders in wyldernes how loÌ„ge greuous temptacions suffred they And how fersly haue they be assayled with the gostly ennemye how many continued ferueÌ„t praier haue they offred to our lorde O to consider the great rigours abstynence that they haue takeÌ„ what zele feruour they had to spirituall ê“fite how great continuall batel they had to ouercome vice in all theyr lyfe and labour how pure rightwis was theyr entent euer to god On the day they laboured iÌ„ the night they rested in praier yf they in the day ladoured bodyly yet they praied in theyr mynde deuoutly so spent they al theyr tyme ê“fitably had so great pleasure in the seruice of god that they thought euery howre was shorte hade litell mynde or none oftymes of theyr bodily reffeccion ¶ The .xix. Chaptre of the good relygious exercyse of a religiou soule LIke as a ê‘sone of honour is more preciusly besene in bodely vesturs that apereth to maÌ„ outwardly so they shulde ideuour them selfe accordynge to excede other with vertue in theyr soules conscience wherin almighty god lokethe deliteth whan it is endued with faire vertues specially spyrituall men women whiche shulde studye to endeuoure theyr selse to appere in the sight of oure lorde pure as aungels And euery daye we shulde inforse our selfe to deuocion feruoure of feith as if we were newly conuerted to the law feithe of iesu crist for as moche as we of our selfe may nother do well ne yet begynne to do well than lete vs euerye daye with all oure inly strength and myght beseche oure lorde that we may so deuoutly begynne the seruice of hym that therby we may continue to hys plesure and our perpetuall saluacion we be many tymes in mynde to do well and by a lytell occasion we be letted The purpose of rightwismen dependeth more of the grace and dyreccyon of god than in they re â—â—ne prouydence For man entendeth but god disposethe Lette vs inforse owre selfe in that we may to the contynuaunce of our good purpose and yet we be lyghtly lettyde therof And though we maye nat contynually be in the feruent loue and medytacyon of god yet lette vs determe owre selfe to vse it at the leste ones or twyse in the daye and applie vs to vertue And annexe to this pourpose a feruent in â—ocacion praier to god for his natural pite fader ly compacion to gyue vs grace to coÌ„plenisshe fulfyll this purpose And at night goinge to rest than let vs discusse the dedis that we haue done that dai in wordes workes thought wherin we comonly offende god if we fynde that we haue made traÌ„sgression in any offence aske we mercy with all our herte As it is great ieoperdy an enemy or traitour to a prynce or to a kynge that knoweth the cryme for yf that man shulde slepe in the kynges palayes amonge the true seruauntes of the kynge he shulde rest in great ieopardye So that ê‘sone that in thys worlde resteth in siÌ„ne amonge the seruauÌ„tes of god of the which if some be charitably disposed as good auÌ„gels vertuous men yet there be many euyll as fédes euyll people that euer be redy to do veÌ„geauÌ„ce euyl therfore ageynst these we must coÌ„tynually be armed with vertue meke restreyninge ageynst glotony thou shalt ouercome all other vices and in any wyse beware of ouer moche ocyosyte but other be exercysed with rediÌ„ge wryttynge praiynge or amendynge some ê“fitable thynge for the comone well And spirituall labours be more surely done in secrete place than in comon be we nat slowe iÌ„ those thiÌ„ges that shulde redonde to the houour of god comon ê“fite of man redy to those thiÌ„ges that retorne to our siÌ„guler ê“pre auaÌ„tage And it is nat expedient to continue alwey in one labour but in one maner on the holy day another on the feriall day one the tyme of tribulacion and teÌ„ptacion another iÌ„ the tyme of pease And of the festyual day we ought to soleÌ„pnyse it accordynge to the soleÌ„pnite so that the more highe fest solempne the more inly deuocyon by ryght shulde we haue And whan one feeste ys â—â—ne we shulde order our selfe to another feeste as the fygure of the euerlastynge feest of heuen which as for a time is delaide till we be more redy anourned with charite other vertues our merites complenisshed for the whiche our lorde hath pÌ„fixed a tyme in the whiche we ought to be cyrcuÌ„specte watchynge iÌ„ vertuous labour of yâ— which speketh our sauyour iÌ„ the gospell of Luke Blessed be yâ— seruaunt that is fouÌ„de wakiÌ„ge in the comiÌ„ge of our lorde I say surely to you saith the euangelyst that our lorde shall promote hym to the place of eternalle felycite where he shall haue all pleasure goodnes that ani creature may of reason desire ¶ The .xxi. Chaptre is moche coÌ„uenieÌ„t for religious people how thei shulde kepe theyr solytary lyfe syleÌ„ce ANd thou wilt withdrawe thyselfe from curyous super fluous wordes from ociosite vnprofitable langage than thou shalt fynde tyme
shall they â—â—ge other Than the pore obedient soule shal haue greate confidence and the obstinate prowde man shall quake and fere on euery syde Than shal they be reputed wyse that haue lerned in thys worlde of our lorde to be abiecte and dispised Than shall all tribulacy on pacyently suffered be full profitable euery iniquyte shall trouble the auctor therof ThaÌ„ shall euery deuoute soule ioye and euery wiked creature shall wayle and mourne than shal the flesshe that hath ben with reason chastised be more gladde than if it had ben alweye in delectacion and plesure than the vyle vesture shall shene the glisteriÌ„ge gar mentis shal be derke and vyle and the pore cotage more of pryce than the great gloryous palys edified for pompe and pryde than shal be more allowable a constant pacience than allvsurped power than shall the true obedience of a meke religious soule be more exalted than any worldly cautelous prudence than shall a clere conscience be more ioyfull than the arrogance of poetis or philosophers than the contempt of riches be more of price than the treasoure of all the erthe Than thou shalt haue more delectacion in deuoute prayer than in the delectable fediÌ„ge And thou shalt more reioyce of the sylence that thou haste kepte than of thy longe suê‘fluoê° spech Than shall thy hooly werk is be moche more of pryce than the faire and plesaunt wordes Than shal a strayte life peynfull be more ê“fitable than al wordly delectacoÌ„n lerne nowe to suffre smale tribulacyons that than thou maist be deliuered from greate tribulations It thou wylte in any wise by continuaunce of thy synne order thyselfe to the fire make experience Putte thy hande in the fyre If thou may nat suffre thys lytell peyne howe shalte thou endure to suffre thy hole body perpetually to be putte in the fyre If nowe a lytell possyon make the so pacyeÌ„t what shal the intollerable peynes of helle do to the. Than gyue hede thou mayste nat haue the full pleasure bodily here and in the lyfe to come the habundaunce of spyrytuall ioye Therfore if thou wylte afterward regne withe Cryste in perpetuall pleasure folowe hym here in thys lyfe with penaunce It thou haddest lyued frome the begynnynge of the worlde to thys daye in all honour and pleasure that were possyble to be hadde in this lyfe they shulde nowe be al paste as a dreme that shortly apperethe and soone ys forgotten And if thou shuldeste lyue nowe lykewyse to the worldes ende and than departe what shulde remayne of these pleasures nothinge Than we maye conclude that all wordly pleasure ys but vanyte and all other thynge in thys worlde ys vanyte sauynge the loue of god and hys seruyce or a thynge ordred to these That sowle that loueth god with all hys herte nouther fereth dethe inordynatly tormentes iugement ne helle For persyte loue hath sure passage to owre lorde who someuer hath delyte to offende it is no meruayle if they drede dethe and theyr Iugement ¶ yet yf the loue of god maye nat wythdrawe the frome synne than yt ys good expedient that thou cesse of synne for the fere of the peynes of helle And that ê‘sone that pÌ„ferreth any wordly loue before the loue of god can not loÌ„ge stande in the state of grace but he shall sone be tied in the snare of the deuyll ¶ The .xxv. chaptre of the feruent emandacyon of all the life of man LOke that thou be wakynge dilygent iÌ„ the seruice of god thou relygious soule remeÌ„bre bysely whether thou arte come why thou hast forsaken the worlde was it nat for that intent that thou shuldest become a spirituall man or woman and to loue serue god only Therfore incyte thy selfe to haue feruoure to spirituall profite For thou shalte shortly receiue thy rewarde for all thy labours and in that heuenly inheritaunce shal be nouther sorowe ne fere Nowe labour a lytell than thou shalt fide great reste perpetuall gladnes if thou wylt feithfully feruently abide in vertuous labour thou shalt fynde without dowte that our lorde shall feythfully habundauntly rewarde the and haue hope that thou shalt come to victory But it is expedient that thou therin haue nat to great suerty lest thou be necligeÌ„t or exalted therby in thy mynde There was a certayne persone that was oftymes folowynge in hys mynde betwene fere hope and on a tyme beynge full of anguysshe sorowe in a churche fell prostrat to the grounde seyinge these wordes O if I myght knowe whether I shall perseuer ouercome thys great temptacion that I am in he herde anone the answere of our lorde shewed to hym in his soule saiynge What woldeste thou do if thou kneweste that Do nowe that as thou woldest do than and therby thou mayste haue suerte And so anone he was reconforted and commytted hym selfe to the wyll of god and of his flowynge and vnstedfast mynde was paysed and wolde nomore by curious inquysicy on desyre to knowe what shulde befalle to hym in tyme to come but rather he studyed to know the wyll of god he studyed to conferme hys wyll to the wyll of god as well in the begynnynge as in the endynge of euery dede that he shulde do The ê“phet Dauid exortynge euery man to vertue saythe Do well and hope in god Inhabyte the erthe and thou shalte be fedde with frutes therof The contynuall gruge and laboure of temptacy on and trybulacion wythdra weth ryghte many frome profyte and feruent emendacy on Verely they that inforce they re selfe wyth myghty apply cacyon to ouercome those thynges that be greuous and contrarye to the helthe of theyr soules they profite in excedynge other and man in mortyfiynge of hys sensuall partes and ouercomynge of hymselfe therin specially he profyteteh cometh to more habundaunce of grace but euery man hath nat in lyke to ouercome or to mortyfie A feruent louer of god if he haue mo and greati passions or lettynge shall more spyritually profyte than the vertuous ê‘sone that hath lesse feruour to vertue There betwo thynges that specyally helpe a soule to come to vertue to withdrawe it selfe violently fro those thynges that corrupte nature is enclyned to â—eruently to labour for that grace or vertue that we ê‘â—eyue we haue moste nede to Gyue hede in any wise that thou auoide those vyces in thyselfe that thou arte moste greued or myscontent within other meÌ„ and be glade to gether vertue of euery vertuoê° creature as the hony Be gadrethe hys hony of diuers floures so consider all those that thou arte coÌ„uersaÌ„t with Chese of echone of them some vertue refusige theyr vyce take the fayre floure frome the brambell and hurte nat thy hande of the thorne And it happeÌ„ the to be hurte indeuoure thy selfe to be recouerede without delaye as thyn iye considereth the warkes of other so thou arte noted of other O howe iocunde and mery is it to be
redy to helpe the. That soule rydeth full pleasauntly whome the grace of oure lorde supportethe and bereth vp What meruayle is yf that soule be nat ouer charged with trybulacyon that is supported of hym that is omnypotente and ys conueyed by hys infynyte wysdome we be gladde to haue consolacion and supportacion in all our lyfe and labours and sory to be without them or to forsake our owne ê“pre appetyte and pleasure The holy martyr seynt Laurens was so feruent in the loue of our lorde that he gladly forsoke nat alonly the worlde his speciall beloued frende and preste Sixtus but also his mortall lyfe by passion moste terryble and ferefull he ouer came the loue of man by the loue of his maker he made coÌ„mutacion of transetory consolacion lyfe for euerlastiÌ„ge solacyous life Here we may lerne to coÌ„fourme our will to the wyl pleasure of god whan he of his grace taketh to his mercy any of our frendes be they neuer so dere specyal to vs. For lyke as we come to the worlde by hys will coÌ„mandement so we must deê‘te fro this mortall lyfe teÌ„porall cohabitacioÌ„ It is no lytell ne shorte batayle a man to ouercome him selfe and to ordre all his affeccions to the pleasure of god The veray true louer of god studyê° desire of vertue is nat besy to acquyre wordly consolacion or sensuall pleasurs ne bodely delectacions but rather glad for the loue of god to exercise theyr selfe in harde and payntfull labours whan the spirituall deuyne consolacioÌ„ is grauÌ„ted to yâ— for a tyme repute that of his goodnes nat of thy deseruynge be nat therof ioyfull to moche ne pÌ„sume therof vaynly but be therof meke and circuÌ„specte timerous iÌ„ all thy actis for that houre shall passe teÌ„ptacion tribulacion shal come And whan they come take nat iÌ„moderate thought or sorow ne in no wise dispeyre nat but mekely pacieÌ„tly abide the deuine coÌ„solacion for he ys of power to graunt to the more habuÌ„dauÌ„ce coÌ„tynuauÌ„ce of spirituall consolacion swetnes than thou hadest before And merueyle nat of suche altercacion in thy mide for thou art nat the first that hath had experiens of these for the holy seyntes ê“phetes prÌ„iarkes and appostels haue had like altercacions of minde somtyme mery by deuyne consolacions somtymes ê“ued by withdrawiÌ„ge of coÌ„solacion belapped with tribulacion vexacion The ê“phete Dauid hauig yâ— coÌ„solacious â—sence of the deuyne grace sayde he shulde neuer be remoued therfro without ende anone whan he had experieÌ„ce of yâ— abseÌ„ce of this grace he saide to our lorde thou hast withdrawen thy delectable chere of thy presence I am made disolate troabled betwene those .ii. extremites of ioy trybulacion take we no defeÌ„ce but rather prai we with Dauid sayiÌ„ge I shalnat cesse to crye to yâ— formÌ„ey I shall mekeli pray to yâ— my lord god so finally he ê“curid â— frute effecte of his prayer as he testifieth sayinge Our lorde hath harde me hath mercy of me ys made my helper after saith Good lorde thou hast tourned my sorowe iÌ„to ioy thou hast belapped me with ioye If almyghty god hath in this wise delt with the great excellent seyntes we that be of smale reputacion may take therof confidence in god thoughe we haue somtime feruour of spirite somtyme lacke of deuocion spirituall coÌ„solacion for his spirite of holy coÌ„solacion cometh deê‘teth at his pleasure as yâ— holy man Iob sayth Thou graciously visetest him in the morowtyde and shortlye afterwarde thou ê“uydest hym by mater of pacieÌ„ce And therfore wher in shall I truste or in whome shall I haue coÌ„fidence but in the great mercy of god hope of the heuenly helpe If I myghte haue the assistence of good deuoute men the helpe of holy bokes and the roiall noble processe of scrypture also incited to deuocion by the meane of swete melodyous soÌ„ge all those thiÌ„ges may lytell auayle whan I am lafte to my frailte and pouerte without grace than there is no betâ— remedye but by pacience to remoue owre owne wil conforme vs to the wyll of god IohnÌ„ Gerson the auctour of this treatese sayth he neuer had knoweâ—ege of religious persone but he had at somtime subtraccion demynucion of gostly swetnes feruoure deuocion There was neuer religious soule so ilumined orso rauisshed in yâ— visioÌ„ of our lorde but it was ê“ued by teÌ„ptacioÌ„ other afore or afterward For ther be none worthy to haue yâ— hye deuine ê¯teÌ„placioÌ„ but if be they be exercised firste with some tribulacion for the loue god it is ê“uyded by the greate wysdome of god to the electe soules to haue temptacioÌ„s as a signe or token of coÌ„solacion to come For to those that be prouyded pacyently by tribulacions be ê“mysed of our lorde heuenly rewarde coÌ„solacoÌ„n as it appereth by the seÌ„tence of the holy gost shewed bi the mouthe of the holy euangeliste IohnÌ„ seyiÌ„ge who souer ouercometh tribulacioÌ„ by pacieÌ„ce vice sinne by resisteÌ„ce shal be fed with the frute of yâ— tree of lyfe yâ— is with the clere deuine vision vnspekable fruicion of yâ— blessed godhed also the deuine ê¯solacion is grauÌ„ted vnto man for to make hym more stroÌ„ge to suffre aduersite And anone folo with teÌ„ptacioÌ„ list that maÌ„ take any elacion of yâ— gostly ê¯solacioÌ„ The deuil slepith nat ne yâ— flesshely appetitis be nat yet morfied therfore pÌ„pare thyselfe to batell for thou hast ennemies on euery side he that neuer sesith to assaile y◠¶ The .x. chaptre of yeldiÌ„ge thaÌ„kes to god for hys graces wHy secheste thou reste whan thou arte ordeined in thys lyfe to labour Applye thyselfe more to pacience than to consolacyon or pleasure to the crosse of penaunce rather than to temporall ioye pleasure There ys none so seculer or wordly but if they might haue coÌ„tinuaunce of spirituall coÌ„solacoÌ„n they wolde gladly accepte yt For the spyrytuall ioyes excede all other wordly coÌ„solacioos bodely pleasures All wordly bobely plesurs be transetori mixte with somdele of vnclenes But the spitritual plesurs desyres be pure honest ioyfull ê“cedynge of vertues grauÌ„ted of our lorde alonlye to pure and clene myndes But this tranquylyte of gostely coÌ„solacions is many tymes ouerflowen by the outragious teÌ„pestis of teÌ„ptacion The false lyberte of lyuynge greate coÌ„fidence in our owneselfe be two thinges moche coÌ„trary to heuenly visitacion consolacion Our lord shewith his goodnes to man grauntinge to hym yâ— grace of gostely consolacion But man sheweth his vnwise neclygence whan he withdraweth coÌ„digne thanke ne iÌ„puteth nat this grace only to oure lorde and therfore we be nat worthye to haue his mercyfull grace to abyde with vs. Grace is euer grauÌ„ted to the meke soules that euer be rede to yelde thaÌ„kes to god for his mercyfull benefaites and coÌ„trariwise grace is withdrawen fro the
be suffered chosen wherfore suffre thou paciently the aduersitees euyls of this worlde or lyfe that thou maist auoide the peynes euerlastiÌ„ge folowiÌ„ge hereafter for syne Trowest thou that wordly men yâ— be in welthe wordly besynesse suffre no aduersite thou shalte nat fynde one suche ye if thou present the most delycate ê‘sone that thou caust finde but thou saist to me agayn They haue delectable thinges pleasures they folowe euer theyr owne wyll therfore they ponder nat theyr trowbles But howe be it that they haue theyr desire in ryches wordly pleasures that they besacyatte with howe longe trowest thou it shall last Sothly such folke as abondeth in wordly goodes plesurs shall soone fayle euanysshe as dothe the smoke of fyre No remembraunce lefte of theyr ioyes before had whiche also whan they lyued was nat fynally without great anguysshe tydyousnes drede ofteÌ„ time they receyue great troubles peyne of suche thynges as they haue great solace pleasure in before for of right wisnes it foloweth to suche ê‘sons yâ— they fulfyl nat withoute great coÌ„fusion peyne the delectacions wordly pleasurs that they haue before sought folowed with great iÌ„ordinate delite plesure how short how vyle fals is the wordly glory pleasurs Suerly they be very fals fikil and yet they be nat perceyued for the blyndnes of mannes soule so that man as a beest vnreasonable for a litel plesure or coÌ„modite of this transetory lyfe renneth into euerlastinge dethe of soule wherfore soÌ„ne fle to folowe thyn owne wyll alway folowe nat thy plesure desire Put thy delite fixe thy loue in god he wyll graunt the thy peticion desyre of hert Fle all wordly inordinate pleasures delectacions and thou shalt haue aboundauÌ„t heuenly coÌ„solacion the more thou preseruest the from the solace of erthly creatures the more swete coÌ„solacions thou shalte fynde in almyghty god But fyrst thou must come to suche gostly coÌ„solacions with greate heuynes lamentacion with great labour stryfe iÌ„ thy selfe ageynste thy sensuall ê‘ties Thy olde synfull custome wyll agaynstande the in suche goostely labour but he shal be vanisshed ouercome with a betâ— custome The flesshe wyll murmoure grutch ageiÌ„st suche labours bur the feruour of the miÌ„de maye refrayne hym The olde euemye to maÌ„nes soule wyll let the but thou maist chase hym away by prayer by ê“fitable occupacion he his wayes shal be let ¶ The .xiiii. chaptre howe an huÌ„ble subiect ought to be obedient after the example of criste SOnne he that laboureth to withdrawe hym fro obedience he withdrawe hym fro grace who seketh to attayne pryuate thynges leseth comon graces giftes he that doeth nat obey to his superyor it is a tokeÌ„ that his flesshe or body is nat subdued yet perfitly to his soule but it ofte grutcheth rebelleth ageynste it Therfore yf thou wylte that thy body be no rebel but subdued to thy soule lerne thou to obeye gladly to thy superior Soner ys thy outwarde enemy ouertome if thy inwarde man be nat distroyed or ouercome There is no worse nor more greuous enemie to man than his body if it be nat accordynge or consentynge to his soule thou must vtterly dispise thy selfe yf thou wylt preuaile ageist thy body But thou louest thy selfe yet inordinatly therfore thou dredest to leue thy selfe to subdewe the fully to other mennes wyl What great thynge is it to the that arte but erthe and nought to subdue the to man for godessake Whan I god almyghty that made al thynge of nought did subdue and submitte me humbly to man for thy sake I was made huÌ„ble that thou shuldest lerne to ouercome thy prid by my mekenes Lerne thou asches to obey Lerne thou erth slyme to humble the to ê“strate the vnder euery maÌ„nesfete by true humylite nothing epÌ„sumynge of thy selfe Lerne to brake thyn own will to applye to other meÌ„nes wyll Ryse ageynste thy selfe suffre nat pride to rayne in the but she we the so meke that al men may walke vpon the and trede vpon the as vpon clay in the way What haste thou vayne man vyle synner to complayne or to gaine say them that myssayethe the or vexeth the whiche haste so ofte offended thy lorde god and hast so ofte deserued helle by thy synfull lyuynge but my merciful iye sight hath spared the for loue that I haue to thy soule that thou myghtest knowe howe well I loue the that thou shuld ist be kynde gyue the to true humylyte subieccioÌ„ for my sake pacieÌ„ty sufferynge thy propre contempt despytes ¶ The .xv. chaptre of the hyd iugementes of god to be coÌ„sidered for thou repressyon of vayne glory and magnyfiynge of man in graces receyued THou good lorde saith the deuout soule castiste terrybly thy iugementis vpoÌ„ me so that with great fere thou alterest all my body bonis to gyder my soule is troubled with great fere dred I stande astonied rsider that heuynes be nat clene in thy sight if thou founde thy angels defectyue impure and therfore thou didest nat spare theim what shall fall vpon me that am dust asshes yâ— angels fell from heuen what than maye I presume Suche people as in semynge had workes of commendacion haue fall ful lowe suche as were fede with the mete of angels I haue sene be glad of swines mete There is therfore no holynes in man yf thou lorde withdrawe thy hande Noo wysdome maye auayle yf thou withdrawe thy hande of gouernauÌ„ce No sure chastite is if thou defende it nat ne ê“precustodie may ê“fite man if that the helpe of god be nat there For if we be forsakeÌ„ of god almyghty we be drowned we perisshe And if we be viseted and helped we be raysed vp to lyfe Of oure selfe we be vnstable but by the good lorde we be confermed made stedfaste we be colde of oure selfe but by yâ— we be accended kyndled iÌ„ goodnes O how mekely obiect ought I to coÌ„sider my selfe how siÌ„ple litell be my good dedes if I haue any How ê“fouÌ„dely ought I to submytte me to thy hyâ— depeiugementis good lorde wherin I fynde my selfe nothiÌ„g valeÌ„t nought O thou iÌ„mesurable weght O thou iÌ„passable see wherin I can nat fynde me but al perisshed adnichilat where nowe is become al wordly glory what coÌ„fidende may I haue of al vaine glory yâ— I haue be exalted by before Lo al vayne wordly glory is vanisshed by the depnesse of thy hyd iugementis that thou hast shewed vpoÌ„ me what is any maÌ„ in thy sight good lorde but cley or erth what may clay or erthe haue any gloriacion or pride agaynste his maker he that hath his herte truly roted by loue humbles in god may uat be extolled by no vayne flateriÌ„ge ageynst his pleasure ne he shal nat
other sodaynlye ryse Howe may this lyfe be beloued that hath so many bytternes and is so full of myseryes how may it be called a lyfe that gendreth so many dethes gostely infeccions and yet it is beloued and with great gladnes delyted idyed in The worlde is ofte reproued for that it is disceytfull and vayne And yet it is nat soone forfake whyle the coÌ„cupysceÌ„ce of the flesshe reygneth some thynges iÌ„ the worlde induceth man to loue the worlde some other to despyse it the coÌ„cupisceÌ„ce of mannes flesshe the desyre of maÌ„nes eye pryde of yâ— hert But the peynes and the myseryes folowynge gendre hate and coÌ„tempte of the worlde yet for all suche myseryes the euyll delectacion of mynde that is geuen to the worldly pleasure ouercometh the heuenly desyre suche carnall delyte reputeth felycyte to bevnder such sensuall pleasure For such neyther sauer ne taste the swetnes of god ne yâ— inwarde ioy of vertue They that despyse the worlde study to lyue serue god vnder holy discyplyne they taste yâ— sauour of heueÌ„ly thyngê ê“mised to such gostly lyuers they also se verely yâ— errour dysceyte of yâ— worlde ¶ The .xxiii. chapiter how man shuld rest in god aboue all gyftes and goodes erthely O Thou my soule rest thou aboue all thynge in our lorde God for he is the eternall rest of sayntes Gyue me swete Iesu moost louable of all other grace for to reste in the aboue all other creatures a boue all helth and beawte aboue all glory honour power dygnyte aboue all ryces cuÌ„nyng subtylite or craftes aboue all gladnes ioy fame or laude aboue all swetnes coÌ„solacion hope or promyse aboue all meryte desyre or gyftes that thou mayst gyue to me body or soule aboue all ioy or iubylacyon that mannys mynde may fele and compryse And aboue all heueÌ„ly spyrytes with all other thynges vysible iÌ„uysible that is nat thy selfe for thou good lorde amoÌ„ge all thyngê art best hyest moste myghty moost suffycieÌ„t thou art moost swete fayrest moost louable moost noble gloryoê° aboue all iÌ„ whom all other godes be ê‘fytely haue be shal be And therfore what euer hit be that thou gyuest me thy selfe except it is insuffycient For my hert may nat verely rest ne holly be coÌ„tent but in the that surmouÌ„test euery creature or thiÌ„ge O my moste amyable spouse cryste iesu moost pure louer lorde of euery creature graunt me I pray the wynges of very lyberte that I may fle rest in the my feruent loue desyre O whaÌ„ shall it be gyuen to me fully to vnderstande se howe swete and good my lorde God is whan shall I fully gader me in the so that for thy loue I shall nat fele my selfe but yâ— alonly that excedest all knowlege mesure Nowe I ofte sorowe morne bere me in felycite lamentable myserye yâ— I am in with great heuynes For many euyls assayle me in this vale of mysery they sore trouble me and also ofte blynde me dystroyeth and letteth me that I maye nat haue fre accesse to the ne haue thy swete enbrasynge that the blessyd spyrytes haue ê¯tynually with all iocuÌ„dyte ioy I pray yâ— that my syghes inly desyres with my manyfolde desolacyoÌ„s may moue thy goodnes to enclyne to my desyres o iesu the lyght clertye of euerlastyng glory the solace conforte of wayfarynge soules my soule speketh to the with styll desyre and my mouth without voyce Howe loÌ„ge taryeth my lorde god to come â–ª I beseke hym to come to me his pore seruauÌ„t to my coÌ„solacyon gladnes Sende he his hande power to delyuer me from all anguysshe Come good lorde for with out the I can haue no gladde day or hour thou art my ioye without the my mynde borde is voyde I am a wretche and as a prysoner fetred withoute all ê¯fort agreued tyll tyme that I may be refresshid with thy presens so restored to lyberte shewe me therfore I beseke the thy fauour gracious pÌ„sens Let other seke for yâ— what so euer they wyll no thynge pleaseth me ne shall do but thou my lorde god yâ— art my hope eternal helth I shall nat cesse to pray call to yâ— tyll thou returne to me by thy grace speke to me inwardly saying lo I am here come to the for thou called me thy terys the desyre of thy soul thy huÌ„yliacioÌ„ ê¯tricion of hert hath made me enclyne brought me to the. And I agayne to my lorde good lorde I called the haue desyred to ioy in the all other thynges left forsakeÌ„ for the. Thou lorde dyd fyrst excyte me to seke the blessyd be thou that hast wrought such goodnes with thy seruauÌ„t after thy great mercy what shuld thy seruauÌ„t more do or say before the goodlorde but to huÌ„ble hym to thy mageste alway myndefull of his proper fraylte wyekednes None is lyke to the good lorde in all yâ— meruelous creatures iÌ„ heueÌ„ erthe all thy workes that thou hast wrought be very god thy domes ryght wyse trewe by thy ê“uydeÌ„s all thynges be gouerned Laude glory be to the that arte the wysdome of the fader celestyall My soule my mouthe with all partyes may loue the and prayse the with all other creatures wtout ende Amen ¶ The .xxiiii. chapter a remeÌ„brauÌ„ce or repetynge of the bnÌ„faytê of god GOodlorde open my herte in thy lawe and in thy pÌ„ceptes make me to walke Make me al way to vnderstande thy wyll and pleasure dylygently to ê¯syder with reuereÌ„ce thy bnÌ„faites both in generall in specyall yâ— I may dewly thanke the I knowe and confesse for trothe that I may nat gyue to the due thaÌ„kes for the leste benefyte that thou gyuest and am vnworthy thereof whaÌ„ I consyder thy excellence and noblenesse my spyryte fayleth in me for the great magnytude therof All thynges that we haue in body or soule within or without naturallye or suê‘naturally we haue of thy gyfte all they commende the of whom all goodnes cometh though some perceyue of thy larges mo graces or bnÌ„faites and some fewer yet all that we haue cometh of the the leest gyft may nat be had without the he that receyueth more bounteously of thy graces may nat toy therin as he had them of his owne merytes nor he maye nat very worthely exalte hym selfe aboue other ne vylypende his infery oure or the poure for he that ascrybeth nat to hym selfe ne to his merytes but onely to the goodnes of god is more meke and in gyuynge thankes vnto god more deuout and he that for all suche prerogatyues repreueth hym selfe moost vyle and vnworthy of other he is more apte to ê‘ceyue of the hande of almyghty God more larger gyftes he that perceyueth fewer gyftes of god ought nat therfore to be heuy ne wroth ne enuyous ayenst his rycher but he ought rather thaÌ„ke yâ—
wyltvnderstaÌ„de thou ought neuer to be heuy for the aduersytes that I seÌ„de the but rather to thaÌ„ke me to repute it a synguler ioy that I spare the nat in suche peynfull afflyccioÌ„s that I sende the for I sayde to my dyscyples I loue you as my father dyd me though I seÌ„de you iÌ„to the worlde nat to haue ioyes of the world but great batayles nat to haue worldly honours but despytê nat to be Idle but to labour nat to haue rest but to gader moch frute of saued people into the barne or church of god lyke as I was sent to also haue miÌ„de sone also of these wordê ¶ The .xxxvii. chapt how all creaturis shuld beset a syde that we may fynd god LOrde god sayth a deuout soule to our lorde I haue nede to haue more grace thaÌ„ I haue yet if I shuld come thyder where no man ne creature shall let me for as loÌ„ge as any creature reteyneth me by lokynge of thy loue I may nat fle to the frely He desyred to fle frely that sayde these wordes who shall gyue me wynges as a doue that I may fle rest where perfyte rest is what thynge is more quyete restfull thaÌ„ is a symple iye who fleyth more frelye into the knowelege and loue of God thaÌ„ he that desyreth nothynge here in erthe he therfore that wyll staÌ„de in eleuacyon of mynde so beholde the good lorde maker of all thynge he must ouer passe euery creature forsake hym selfe with other ê¯syderyng his lorde to haue nothynge lyke hym but that he pÌ„cell all creatures in thy loue and but if a man be fre lowsed from mordynate loue of all creaturê he may nat frely lyft hymvp by coÌ„teÌ„placioÌ„ loue of heueÌ„ly thynges therfore fewe folke be fouÌ„de coÌ„templatyue for fewe be fouÌ„de that fully sequestrate theym selfe fro erthly thynges that be but traÌ„sytory to ê¯teÌ„placioÌ„ is great grace requyred for by grace a man must iÌ„ the dede of coÌ„teÌ„placyon be lyft aboue hym selfe but if he be lyft vp in spyryte aboue all creatures erthelye be holly vnyte to god almyghtye what so euer he can or hath of vertue is but of lytle pryce afore god he shall longe be lytle in vertue lye loÌ„ge in erthe that reputyth or prayseth any thynge but onely eternall goodes which he had of god almyghtye and what so euer thynge is nat god almyghty or to hym referred is nought to be acouÌ„ted for nought great differens is betwene the wysdom of a deuout and illumyned ê‘sone of god the cuÌ„nynge of a lettred clerke or a student for that doctryne is more worthye better that cometh by the influence of god than it that cometh by the labour of mannys wyt many desyre to come to ê¯teÌ„placioÌ„ but fewe study for suche thiÌ„ges as be reqÌ„red therto iÌ„ erercyse a great iÌ„pedyment therto is that we stande iÌ„ sygnes in seÌ„syble thyngê labour nat to mortyfye vs fro them ne to despyse theym parfytely before as we shulde do howe is it and with what spyryt be we led I wot nat that be reputed spuÌ„all ê‘sons yet we laboure more about vyle transytory thynges thaÌ„ about spuÌ„all about the which scarsly at any tyme we laboure or thynke inwardly with suspeÌ„synge of our outwarde sensys so that we wey nat our warkes straytlye or euenlye as we ought to do for wherupon our affeccyon resteth we do nat attende ne we lament nat oure vyle and vnclene dedes therupon foloweth that whan our inwarde affeccyon is corrupte that the dede folowynge ê“cedynge therof is necessaryly corrupte for of a clene herte cometh good dedys and vertuous lyuynge euery man seketh the dede of what howe moche he may do or doth but howe vertuous a man is it that is nat so dyly gentlye soughte for a ryche man or a stronge man for a good labourer a good wryter a good synger a fayre man or womaÌ„ or for an able persone euery man dyly gentlye seketh but howe meke in soule is suche a persone how pacyent how deuout or well idsposed inwardly is he no questyon is made nature sheweth the outwarde goodnes of man but grace torneth itselfe to the inwarde vertues of man nature with gyftes naturall is ofte dysceyued but the soule trusteth in God that he be nat disceyued ¶ The .xxxvii. chapiter how man shuld forsake hym selfe and all couetyse SOne sayth our lorde thou may nat haue ê‘fyte lyberte but if thou vtterly forsake thy selfe all ê“prietaries louers of them selfe be fetered and nat fre as couetous folke curious vaynglorious that seke alway ryches honours delectable thiÌ„gê nat suche as ê‘teyne to iesu cryste suche folke ofte feyne coÌ„pouÌ„de suche thynges as be nat stable but faylynge for all thyng shall perysshe that is nat begon caused of god holde well this shorte worde forsake all thynges for god thou shalt fynde all thyngê forsake couetyse thou shall fynde rest degest this thyng in thy mynde busyly thou shalt vnderstaÌ„de all thynges lorde this is nat one dayes werke nor a lyght thynge to attayne for all ê‘feccyon of relygyoÌ„ is coÌ„prysed therin sone thou shuld nat soone be aduerted ne cast downe by dispayre whaÌ„ thou herest yâ— wayes of ê‘fyte folke but rather to be prouoked to hyer thynges at the leest to inforce the by deuoute desyre to theym I wolde thou come there to that thou loued nat carnally thy selfe but that thou wolde folowe my couÌ„ceyll in all thynges than thou shuld be as I sayde all thy lyfe shuld be led with ioy peas thou hast yet many thynges to be forsake lefte the which but if thou holy leue and resygne to me thou shalte nat attayne that thou desyrest I couÌ„ceyll the to bye of my bryght golde the is to say heuenly wysdome the which despyseth all erthely thiÌ„ges that thou may be very ryche lay thou a syde all erthelye wysdom and all inordynate pleasure of thy selfe or any other thou shalt haue heueÌ„ly wysdome therfore the which wysdome though it be reputed lytell worth iÌ„ erthe of erthly folke yet it is a pÌ„cyous margarete hydde fro many greatly desyred of many ¶ The .xxxviii. chapyter of the vnstablenes of the herte of man how man shuld fynally lyfte vp and order his hert and mynde to god SOne sayth our Lorde truste nat to moche to thyn owne wyt affeccion the which is now here now there soone chauÌ„gid from one thing to an other for as longe as thou lyuest thou shalt be chauÌ„geable subiecte of mutabylyte ayeÌ„st thy wyll now shalt thou be glad now heuy now well pleasyd coÌ„tent soone discoÌ„teÌ„t now deuout soone vndeuout now busy in mynde werke now sleuthfull nowe thou arte lyght mery soone after sad troubled but a wyse man well taught in soule standeth stable in all such mutacyons nat attedynge what he felyth in hym selfe
or of what party the wynde of thy stablenes bloweth but rather that all the intente of his soule mynde may come ê“fyte to the due and best ende and in this wyse may a man alway one a byde holy as longe as the symple enteÌ„t of his soule amoÌ„ge all suche varyacyons is nat vndered but dyrecte to me coÌ„tynually the more pure and clene the inteÌ„cioÌ„ of maÌ„nys soule is yâ— more stedfastly he goth amoÌ„ge such stormes troubles but iÌ„ many thyngê is the pure iye of mannes soule made darke a man lyghtely beholdeth a delectable obiecte that is pÌ„sented to hym and anone the soule is infecte by vnlefull defyre for seldome suche ê‘sones be all fre and vnfecte of the venym of theyr owne sekynge as we rede by exaumple of the Iewes the whiche came in to betanie to Marcha Mary nat to IohnÌ„ only but for to se Lazar wherfore the iye of maÌ„nys intencion is to be clensed so that it be rightwys aboue allvary an t meanys derecte to me ¶ The .xxxix. chapiter howe god almyghty sauoureth to his louer aboue all thynges BEholde my lorde god beholde all thynges what thyng may I more graciously better to my beatytude desyre o thou sauery swete wode to thy louers my lorde god all thynges I say nat that he is the worlde ne the traÌ„sytory goodes of the worlde which is nat to beloued but god iÌ„ all thyng the which worde often repeted gyueth a great gladnes to the louer of god whan thou art present good lorde all thynges be plesauÌ„t to man and if thou absent the from hym thyngê be tedyous to hym thou good lorde alone makest a peasyble herte and also a great gladnesse soleÌ„pne ioyfulnes iÌ„ maÌ„nis soule thou makest a man fele wele of all thynges to loue the in all tynge and without thy goodnes nothyng may longe please man but if any thynge shall be thankefull well sauory to man thy grace must be present and wysdome if thou good lorde sauour plesauÌ„tly to any man what thynge shall nat be delectable to hym if thy goodnes sauour nat to maÌ„ what may be ioyfull to hym sothely nothynge but world lye wysemen fawteth in thy wysdome good lorde and they lyke wyse that sauoureth flesshly desyres for in such wysdome and noughty wayes be many vanytes and spyrytuell dethe foloweth And they that folowe the swete and blessyd lorde by conteÌ„pte of the worlde and by mortyfyinge of theyr body or bodely lustys be knowen to bevery wyse for they be traÌ„sfourmed from vanyte to trouth and from carnalyte to spiritualte to such persones doth almyghty God swetely sauour and what some euer goodnesse or delectacioÌ„ they fynde iÌ„ any creature they referre all to the laude praysynge of the creature of al Great dyffereÌ„ce dyssymylytude is betwyxt the sauour swetnes of alinyghty god the maker of all the sauoure of the thyng that is made of hym as is also betwyxt eternyte and tyme and betwyxt lyghte increate light illumined of god o thou light eâ—nal pÌ„cellynge traÌ„sceÌ„dynge all lightes create perse the towarde partes of myn hert with thy ioyfull shynyng puryfye glad claryfy and quyken my spyryte with his powers to enclyne be ioyned to yâ— from vnpro fytable excesses o whan shall that blessyd houre come moost to be desyred whaÌ„ I shal be sacyat reple nysshed with thy blesfull pÌ„seÌ„ce that thou may be to me iÌ„ all pleasures possyble to be desyred for as loÌ„ge as that gyfte is nat gyuen to me my full Ioye shall nat be it is myne olde man that is to say my bodye lyuynge in me by his venemoê° ê¯cupiscence not fully crucyfyed or mortyfyed in me as yet my body couetyth stroÌ„gly agaynst my soule it moueth inwarde batayles and sufferyth nat yâ— reygne of my soule to be iÌ„ rest but thou good lorde that hast dâ—iacyon vpoÌ„ the see dost mytty gate his mouynges flowiÌ„ges aryse help me queÌ„che destroy these outragioê° me uyngê of my flesshe â–ª wherwith I am sore troubled destroy them iÌ„ thy vertue myght shewe I beseke the thy power declare yâ— right haÌ„d vpoÌ„ me for I haue no other hope but the that art my lorde sauyoure ¶ The .xl. chapiter how no man may be sure from temptacyon whyles he lyueth here SOne sayth our lorde God to his louer thou shalt neuer be syker or surer iÌ„ this lyfe but as longe as thou shalt lyue here spuÌ„all armour shal be necessary to the thou art coÌ„uersauÌ„t amonge thy ene myes on euery syde thou arte troubled vexed therefore if thou vse nat on euery haÌ„de the shylde of pacyeÌ„ce thou shalt nat be longe vn wounded more ouer if thou put nat thy hert stable in me to suffer with good deuout wylle all maner of thynges for the loue of me thou mayste nat suffer this ardoure nor come vnto the crowne rewarde of blessyd sou les thou must therefore passe manlye ouer all suche thynges vse a myghty haÌ„de ayenst thynges coÌ„trary to the for to a coÌ„querour is promysed grauÌ„ted in rewarde auÌ„gels fode to a sleuthfull an Idell man is ordeygned great mysery if thou seke here reste how shalt thou come to euerlastyng rest qâ—etacioÌ„ iÌ„ heueÌ„ gyue the nat here iÌ„ the worlde to great rest but rather to great pacyeÌ„ce ayenst aduersytes ê¯tynually insuynge seke nat therfore true peace here iÌ„ erthe but in heuen where it is nat in man nor in other creatures but iÌ„ god alone thou oughtest for the loue of god suffer gladly all laboures sorowes teÌ„ptacyoÌ„s vexacyoÌ„s aduersytes necessytes infyrmytes in iurye oblyqâ—es repÌ„ues all tokens of mekenes coÌ„fusyons correccyons despytes these thyngê helpe to purches vertues these thyngê ê“ueth the knyght of cryste maketh hym worthy the celesty all crowne I shall sayth our lorde god yelde to my seruaunt yâ— serueth me in suche wyse as is spoken euerlastynge rewarde for a lytell short labour glorye infynyte for a lytle confusyoÌ„ trowest thou sayth our lorde to his seruauÌ„t that thou shalt haue alway spuÌ„all coÌ„solacioÌ„s at thy wyll my sayntes had nat such ê¯solacions ê¯tynuall but many dyuers teÌ„ptacioÌ„s great ê‘secucioÌ„s but with paciens they ouercame all such troubles trustynge more in me than in them selfe in such peynes knowynge with the apostle that the peynys of this present lyfe be nat worthy to deserue the glory of heueÌ„ woldest thou haue that anon that many afore haue scarsly opteyned after many wepyng terys great labour abyde pacyeÌ„tly the gracyous comynge of our lorde labour maÌ„ly iÌ„ hisvyneyarde the werkes of right wysenes put thy ê¯fort iÌ„ god mys truste hym nat but stande stroÌ„gly in fayth go nat fro his seruyce that he hath called the to expouÌ„de thy body and soule stable stroÌ„gely for the loue of god and I shal be with the iÌ„ all thy troubles
that but alonly to be vylypeÌ„ded or despysed iÌ„ my pleasure honour ouer all desyre that whether thou lyue or dye god alwey be gloryfyed iÌ„ the or by the. ¶ The .lv. chapt a man beynge in heuynes desolacioÌ„ shulde coÌ„mytte hym into the handes of god to his grace sayinge LOrde god holy fader blessyd be thou now euer for after thy holy pleasure so thou hast done to me and all that thou dost is good I besech the good lorde that thy seruauÌ„t may ioy in the and nat in my selfe ne in none other thynge but in the or ordred to the for thou alone art verye gladnesse thou art my hope my crowne of reward thou good lorde arte my ioy honoure what haue I or any of thy seruauÌ„tis that we haue nat receyued of thy goodnes ye without our meryte all be thyne that thou haste gyuen and made I am but pore haue be in trauayle fro my youth often my soule is heuy vn to wepyng some tyme it is troubled agayn it selfe for passyoÌ„s fersly inrysynge I desyre good lorde the ioy of peace I aske yâ— peace of thy chosen chyldreÌ„ the which be norysshed fed of the iÌ„ the lyght of iÌ„ warde eternall ê¯solacyoÌ„ if thou good lorde grauÌ„t me peace if thou graunt me in wardly holy ioy than shall the soule of thy seruauÌ„t be full of louynge and deuoute praysynge of thy infynyte goodnes if thou withdrawe the fro me as thou haste often wonte to doo than I may nat ren the way of thy commaundemeÌ„tys that is to say fulfyll them but more thy seruauÌ„t is then arted to knocke his breste to knele for grace and consolacyon afore had for that it is nat with hym nowe as yesterday the daye before whan thy lanterne of lyghte shone vpon hym illumyned his soule and was defended fro the inwarde temptacyons vnder the shadowe shylde of thy wynges right wyse fader euer worthy to be most loued the hour is come that thy seruaunt shulde be proued in it is worthy father that thy seruauÌ„t suffer this hour som what for the Thou knew in thy eternall presens an houre for to come in the whiche for a lytell tyme thy seruauÌ„t shuld outwardly be ouercome yet withinforth be euer lyuynge ayenst the that he shuld be vy lypended centeÌ„pned and despysed for a tyme in the syght of men by sorys peynes passyon that he a ryse agayne with the in the morne of a new lyght of grace after that be gloryfyed in heuen for allsuch humylyacions holy father thou haste so ordeyned wylled after thy coÌ„maundement so be it fulfylled iÌ„ me This is thy grace yâ— thou good lorde shewest to thy frende to suffer troubles here in this worlde for thy loue as ofte whaÌ„ so euer in what so euer wyse thou dysposest or suffrest it to fall without thy counceyle and prouydence And also without cause nothynge is done here in erthe It is good to me good lorde that thou hast humbled me that I maye thex by lerne the ryghtwyse iugementes and therby caste fro me all pryde and presumpcyon of hert It is very ê“fitable to me that I haue suffred or had such coÌ„fusyon that I by the erudycyon of it shuld rather seke thy consolacyon than mannes in such aduersy te I haue lerned also therby to drede thy inscrutable iugemeÌ„tes whereby thou prouest scourgest the ryght wyse man and the wycked and that nat with out equyte and rightwysnes I thaÌ„ke the that thou haste nat spared my synnes but punysshed me with scourges of loue ye bothe within and without with sores and anguysshes no creature vnder heueÌ„ may coÌ„forte me in myne aduersytes but thou good lorde the very and heueÌ„ly leche of mannes soule that smytest and helyst agayne Thou ledest vs into sharpe peynes of body suffrest vs to be ledde into dedely synne sometyme and thou bryngest vs out therof agayne by thy great grace Thy dyscyplyne be vpoÌ„ me and thy scourge shall teche me the wayes of vertue and mekenes Lo fader I am here in and vnder thy handes I enclyne me vnder thy rodde of correccyon smyte my backe and my necke that I may bowe and refourme my crokydnes vnto thy wyll Make me meke and lowly that I may lyue alway at thy wyll I commyt me to the good lorde with all myne for to be correcte For better it is to be punysshed and correcte here than after this lyfe thou knowest all thynges and nothynge is hydde in mannes soule or concyens fro the afore any thynges be made thy wysdome knoweth theym for to be it is nat nedefull that any man teche or warne the of any thyng that is done here in erthe Thou knowest what profyte or peyne is expedyent to me and moche trybula cyon auayleth to pourge the fylthe and ruste of my horryble Synne and vyces therefore do thou with me after thy pleasure and despyse nat I beseke thy grace my synfull lyfe for thou knowest it best grauÌ„t me good lorde grace to knowe that I am bounde to knowe and to loue that I ought to loue to prayse yâ— thou wolde I shulde prayse and to repute that is pÌ„ cyous iÌ„ thy syght and to refuse all that is vyle afore the gyue me grace good lorde nat to Iuge thynges after myne outwarde syghte ne after the herynge or the relacyon of vncunnynge folke but truly to dyscerne of vysyble thynges spyrituall and aboue all thynges to enquyre and folowe thy wyll pleasure mannes wyttes be often dysceyued in iugement also the louers of the worlde be often dysceyued in louynge all onely thynges vysyble what is a man the better that men repute hym more or better thaÌ„ he is iÌ„ dede a deceyuer deceyueth another one vayne maÌ„ another one blynde man another one sycke persone another whyle he so exalteth hym And yet in trouthe he more confoundeth hym than auaunceth whyles he so vaynly dothe laude or prayse hym for howe great coÌ„mendable holy euery man is in thy syght so worthy great he is and no more ¶ The .lvi. chapter A man shulde gyue hym to huÌ„ble warkes whan he is nat inclyned or dysposed to hye warkes SOne thou mayst nat alway stande in feruent desyre of vertue nor in the hyghe degre of coÌ„temptacion but it is nedefull to the sometyme for the fyrst corrupcion of mankynde to descende to lower thynges and to bere the burden of this corruptyble lyfe with tedyousnes agaynst thy wyll for as loÌ„ge as thou berest thy mortall body thou shalt fele werynes heuynes of thy herte thou must therfore whyles thou lyuest in this mortall lyfe ofte mourne and sorowe of the burden and contradyccyon of thy bodye to thy soule for that thou mayst nat contynually and without cessynge gyue hede and cleue to spuÌ„all studyes and to godly coÌ„teÌ„placyon then it is expedyent to the to fle to lowe and outwarde
was good and rightwys whan it was made of the good lorde is nowe for the vylyte infyrmyte therofso corrupt maÌ„ that the mouynge of it lefte to man draweth euer to yll lowe thynges hye heuenly thynges lefte For the lytell vertue strength of that nature the whiche remayneth there is as who sayth a lytell sparke of fyre wrapped and hyd in asshes This is the naturall reason of maÌ„ belapped with great darkenes yet hauynge discrecion of good yll of truthe falsenesse thoughe it be vnable to fulfyll all that he approueth nor may nat vse yet the full lyghte of truthe nor his affeccyoÌ„s helthfully wherfore it foloweth good lorde that I delyte iÌ„ thy lawe after myne inwarde maÌ„ knowynge thy commaundement to be good ryght wyse and holy arguynge also and fyndynge all yll and Synne to be exchued fledde and yet in myne outwarde man that is to saye my body I do serue to the lawe of synne whyles I obey more to sensualyte than to reason in his mocyons wherof cometh that I woll that which is good but I am of vnpower to ê‘fourme it I purpose iÌ„ my mynde oft tymes many good dedys or werkis but for that grace waÌ„teth that shuld helpe my infyrmyte febylnes therfore I go asyde cesse of good doynge for a lytell resystens Therof cometh that thoughe I knowe the wey of perfeccyon and howe I ought to do yet I aryse nat by deuocyoÌ„ of soule to suche ê‘fytenes I am so oppressyd and lettyd by my dull corrupte body thy grace good lorde is to me theragayne full necessary to begynne goodnes and to profyte therin to fynysshe the same iÌ„ ê‘fytenes for without that grace I can nothynge do and with the helpe of it I maye do all thynges necessary to me o thou heuenly grace without the which no man may be of any meryte or valour before God nor any naturall gyfte is profytable neyther craftes ne rychesse neyther beautye ne strength wytte or eloqueÌ„ce be any thynge worth before the good lorde and grace wante For gyftes of nature be gyuen Indyfferentlye to good folke euyll But the gyfte of electe and good persones is grace and loue of charite wherby they be noble and made worthye euerlastynge lyfe that Grace is of such worthynes that without it neyther the gyfte of prophesy ne the workynge of myracles and sygnes nor hye speculacion or cuÌ„nynge auayleth any thyng Also neyther feyth ne hope nor other vertues be accepte of God without grace and charyte o thou blessyd grace that makest hym that is poore in Soule ryche in vertues and hym that is meke abundaunt of goodes spyrytuall come and dyscende in me replenysshe me soone with thy consalacyon that my soule fayle nat for werynes and drynes of mynde I beseche the good lorde that I may fynde grace and mercy iÌ„ thy syght for thy grace is Inough to me if other thynges wante that nature asketh if I be vexed or troubled with many trybulacyons I shall drede none euyll whyle thy grace is with me that grace is my strength for it gyueth couceyll and helpe to hym that hath it It hath power vpon all iugementes wysedome vpon all wyse men It is the maistres of trouth and the techar of dyscyplyne the lyght of the soule the confort of pressures the chaser away of heuynes the auoyder of drede the norys of deuocyon the brynger forthe of terys what am I wtout grace but as a drye tree without moysture and an vnprofytable stocke to spyrytuall beleuynge wherefore I pray the good lorde that thy grace may euer pÌ„uent me and make me busyly gyuen to good workes by the helpe of Cryste Iesu ¶ The .lxi. chapiter we ought to forsake our selfe folowe Cryste with our crosse SOne as farre as thou mayste forsake loue thy selfe so moche more thou shalt passe into me for lyke as the inwarde peace of mannes soule is to desyre nothynge without forth so a man forsakynge hym selfe inwadly conioyneth hym to God I wyll that thou lerne to forsake or deny thy selfe perfytely in my wyll with all contradyccyon or complaynt folowe thou me for I am the way I am trouth and lyfe without way no man may go and wtout trouthe there is no knowlege And without lyfe no maÌ„ may lyue I am the waye that thou oughtest to folowe trouth to whom thou oughtest to gyue credeÌ„s and am lyfe that thou oughtest to hope in to haue I am the way vnmeuable moost right I am trouthe infallyble moost hye am lyfe withoute ende increat in the which stondeth the very lyfe blysse of spyrytes blessyd soules If thou abyde in my way thou shalt knowe the very trouth and trouthe shall delyuer the and thou shalt fynally come to euerlastyng lyfe If thou wylte come to that lyfe as it is wryten thou must obserue my commaundementes If thou haue knowlege of trouth trust to me and to my wordes If thou wylt be my dyscyple denye and forsake thy selfe and folow me if thou wylt be perfyte sell all that thou hast and gyue it to the poore folke if thou wylt possesse euerlastynge lyfe despyse this present lyfe If thou wylt be auauÌ„ced in heueÌ„ huÌ„ble the here in this worlde If thou wylt reygne with me in heueÌ„ bere thy crosse here with me in erthe For onely the seruauÌ„tes of the crosse fyndeth verely yâ— way of lyght eternall blysse lorde Ihesu for asmoch as thy way is the way of straytnes of hardenes the whiche is odious to worldly folke therfore I beseke the to gyue me with the contempte of the worlde that I may hate it verely as thou dyd It is nat acordyng that a seruaunt be preferred afore his lorde ne a discyple aboue his mayster Thy seruaunt therefore oughte to be exercysed in thy wayes for therin is helth very holynes what euer I rede or here besyde it I am nat refresshed ne I take nat full delectacy on therby sone for that thou haste red knowest these thynges happy art thou and thou shalt be blessyd if thou fulfyll them it is wryten he that hath my coÌ„mauÌ„demeÌ„tes in mynde and executeth theym in his conuersacion he is he that loueth me and I shall loue hym I shall shewe open my selfe to hym and I shall do hym to syt with me in the kyngedome of my father good lorde as thou hast sayd and promysed so be it done to me I haue take the crosse of thy haÌ„de I shal bere it by thy helpe grace as thou layde it vpon me whyles I lyue for trulye the lyfe of a good man is the crosse of penaunce the whiche is the verye wey to paradyse the whiche wey I with other haue begonÌ„e it is nat lefull to go backe to leue it haue do bretherne go we together the wey begon Iesus be with vs For his loue we take vpon vs this crosse of hardenesse and therfore let vs abyde therin for his
charyte and to deface and put awey all the condysyons of my synnes Clense my conscyence from all synne and restore it vnto thy grace that by synne I haue loste And perfectly pardone me of all myne offences that I may receyue perfightly the swete kyssynge of peas what may I do more for me synne but mekely confesse theym with sorowfull wepig and incessauntly prayinge the of thy pyte ous mercy ¶ I beseche the lorde exalte me and be vnto me redy whan I am before the. O my good lorde soueraynly all my synnes dyspleasith me and by thy grace I wyll neuer begiÌ„ne them agayne but euer shall haue sorowe for theym as longe as I shall lyue and shal be redy to do penaunce make satisfaccyon of the best of my lytell power ¶ Wherfore nowe good lorde pardon me of my great and abhomynable synnes and for honour of thy holy name saue my soule whiche thou hast derely bought with thy moost precyous blode And I commytte me good lorde vnto thy great mercy and resigne me hooly vnto thy handes Do with me Lorde after thy bouÌ„te and nat after my malyce and iniquite ¶ Also I offre vnto the all my dedes that I haue done albe it they be full fewe and vnperfight that thou maist sanctyfye amende theym as they be agreable acceptable vnto the. And alweyes good lorde drawe me from better to better and conduyte and lede me slouthfull and vnworthy synner vnto good and laufull ende ¶ In lyke wyse I offre vnto the the desyres of all deuowte persones the necessytes of all good dedes of my kynsefolke and frendes and of all theym that haue done me goode or be dere vnto me and all other for thy loue and they that haue desyred or requyred me to make sacryfyce for theyr frendes lyuynge or passed the worlde So as they may sele helpe Consolacyon Defence And Preseruacyon frome all parels by thy grace delyuerauÌ„ce of peynes so as they may yelde vnto the Ioy gladnes with magnyfyinge praisiÌ„ge of theyr delyueraunce ¶ I offre vnto the also prayers holy oblacions for al them specyally that hath caused vnto me heuyues hurte or any maner of damage ¶ And lyke wyse for theym that I haue troubled greued vexed or sclaundred in wordes or dedes knowyngly ignorauÌ„tly to the ende blessed lorde that we all may be pardoned of our offeÌ„sis don the one agaynst yâ— other And good lorde Iesu take from our hertis all suspecioÌ„ wrathe indignacion and all that may breke or let charyte or dimynysshe vs from thy eternall loue O lorde haue pyte blessed Iesu haue pyte gyue thy mercy vnto all theym that asketh it and thy grace vnto theym that haue nede And make vs so worthy to haue that grace that we may go vnto the lyfe eternall Amen ¶ That the holy sacrament ought nat lyghtely to be forborne CapÌ„ .x. IT behoueth the often to tetourne vnto the fountayne of grace mercy bountye pyte and puryte that thou mayst be clensed from thy vices passions so as thou maist be made more stronge and wakynge agaynst all temptacions and subtyll craftes of the fende For thy ennemye knowynge the greate frute and remedye of receuiÌ„ge of this holy sacrament enforcethe hym by allmaner of accasyons that he may to drawe the vnto hym agayne and letteth the feythfull and deuout people whan any dysposethe theym to the receyuynge of thys holy coÌ„munyon The ennemye Sathan putteth vnto theym the moost greuous temptacions that he may Also it ys wrytten in the hystorye of Iob. thys yuell spiryte cometh amoÌ„ge the chyldren of god to th ende that by his cursed custome he perturbeth ê‘plexeth and maketh theym dredfull dymynysshynge theyr affeccyon and inpugnynge theym of theyr feythe so that ê‘auenture they leue their good purpose of that holy body that they at that tyme come for to receyue but we shulde take no thought nor feare of the crafty cautiellesof that false enemye yâ— be so foule horryble but all suche fantesyes we saulde cast agayne at the hede of that wicked spirite it is a pore myschyuous spirite that so letteth mockety vs. And for any assaultes or coÌ„mocoÌ„ns that he excyteth thys holy sacrament ought nat to be lefte Also often tymes to great solicytude for deuocion to be had letteth and somtyme ceryousnes of confessyon to be made But do after the councell of the wyse and take away this anxietye stryple for it letteth the grace of god and destroyeth deuocyon And leue not the holy receyuynge of Iesu cryst for lytell tribulacoÌ„n or deieccion pusyllanymyte but wyth good wyll go vnto the coÌ„fessour and pardon all other that haue offended the and if thou yaue offended any other mekely aske for gyuenesse And thanne drede not but god wyll pardon the. what ê“fiteth it longe to tary frome confession or to deferre the receyuynge of thy blessed sauyour First pourge the and cast out the venym and than haste the to take the remedye And thou shalte fele the moche better thann yf tyou haddest deferred it For if thou thys day lyue the holy receyuiÌ„ge for coldnes of deuocion feblenes of mynde parauenture to morowe thou shalte fynde thy selfe more slacke and so loÌ„ge wythdrawe that thou shalt fynde thy selfe moche worse more vnable Than as soone as thou maist take awey this feblenesse of mynde and the spyce of slowth For alwey only to be in anguysshe and heuynesse of thy synne passynge the tyme in trybulacyon and for dayly obstacles iÌ„perfeccions to with drawe the from these dyuyne mysteryes wythout tourniÌ„ge vnto the pytyous meryte of our sauyour cryste Iesu it helpeth the nought But greatly the longe taryinge to receyue thy saueour anoeyth and taryethe the shall brynge dayly vnto the a more slouthfulnesse ¶ But alas for sorowe some colde and desolate persones gladely seke causes of taryinge from confession and from the receyuynge of this holy sacra ment and for that they couete many delayes leste they shall be bounde to gyue theym selfe to a straytter maner in the ordre of theyr lyfe Alas howe lytel charyte howe sklender deuocyon haue they that putteth aweye so easely the receyuinge of thys holy sacrament O howe happy be they and agreable vnto almyghty god that ledeth so holy a lyfe that they may kepe their conscience in clene and pure drede so as they may dayly dispose and make theym redy and wyth greate affeccion desyre to receyue that holy sacrament if it were lefull at all tymes Neuertheles somtyme by mekenes to absteyne or for other lefull causes that may lett with reuerence is to be praysed But if slouthe or neclygence holde hym he ought to endeuour hym as far as in hym ys our lorde shall be pÌ„sent at his desyre which wyll specially beholde his good wyll but whan he is lawfully let if ye haue a good wyll pyteous mynde to receyue his maker yet he shall not fayle to haue the frute of