and toke theyr lyuelode as feblenesse of man asketh now in our dayes Some of these men as I haue herde and redde were vysyted by the grace of god with a passynge swetenes of the loue of cryste whiche swetenes for an exāple they shewed afterwarde by theyr wrytynge to other men folowynge yf ony wolde trauayle to haue that hyghe desyre or degree of loue This loue whiche they haue wryten to other is departed in thre degrees of loue whiche thre degrees they hadden one after an other standynge stablysshed in theyr desyre and suffrynge pacyently for the loue of god many trybulacyons temptacyons tyll they come by holy contemplacyon to the hyghest degre of loue of tho thre By this I suppose he that hath grace to come to the fyrst may by goddes helpe come to the seconde so with a feruent desyre good perseueraunce he may come to the thyrde Shortely I wyll shewe here these degrees of loue for by cause all men and women that sholde rede this haue not knowynge of theym ne neuer herde speke of suche degrees of loue before tyme. ¶ Degrees of hyghe loue .i. ¶ The fyrste loue is so feruent that no thynge whiche is contrary to goddes wyll may ouercome that loue welth ne wo helthe ne sykenes Also he that hath this loue wyl not make god ones angry for all the worlde withoute ende but rather suffre all the payne that myght come to ony creature than ones wylfully dysplease his god in thought or dede .ii. ¶ The seconde loue is more feruent for y◠is so stronge that what man loueth in that degre all his thought herte myght is so entyerly so besely so perfyghtly stablysshed in Ihesu cryste that his thought cometh neuer from hym but whan he slepeth .iii. ¶ The thyrde degre of loue is hyghest and moost wonderfull for what man cometh to that loue all comforte and all solace is closed oute of his herte but onely the Ioye of Ihesu cryste Other Ioye may his herte not receyue for swetnesse that he hath of the Ioye euermore lastynge This loue is so brennynge so gladynge that who so hath that loue may as well fele the fyer of brēnynge loue in his soule as an other man may fele his fynger brenne in erthely fyre This loue may well be called a brennynge loue And yf men had suche swetnesse in the loue of god of so late tyme I suppose wel that the same we may haue now by the gyfte of god yf we were as feruent in loue as they were But these degrees of loue ben set vpon so hyghe loue to god that what man sholde haue the fyrst of these thre behoued that he were a sad contemplatyf man or womā And by cause mankynde is now euermore the lenger the febler or perauēture more vnstable therfore vnethes sholde we fynde now a sad contemplatyfe man or woman Men of relygyon haue taken dyuerse habytes of contemplatyf lyfe Men womē also that ben enclosed as it semeth lyuen a cōtemplatyfe lyfe so with goddes grace they do so for the more partye But for to speke of hyghe contemplatyfe lyfe as holy men lyued before this tyme it semeth there ben ryght fewe Therfore I trowe that I may sykerly say that fewe there ben now that wyl or may trauayle now to haue suche hyghe degrees of loue as I haue reherced before Neuertheles what so euer thou be that redest or herest this be neuer to slower to trauayll For yf thy desyre be sette feruently louyngly holdynge the vnworthy to haue so hyghe a ghoostly gyfte before an other man puttest thy desyre to goddes dysposycyon trustyngly he wyll dyspose that is best for the whether thou haste thy desyre or haue it not But it is fyrst nedefull to the that thou haue other thre degrees of loue that the same holy men wrote in theyr treatyse whiche be not of so hyghe a degree as tho that be reherced before .i. ¶ The fyrst degree of these is whā a man or a womā holdeth the commaundementes of god kepeth hym selfe out of dedely synne is stable in the fayth of holy chyrche Also whan a mā wolde not for none erthely thynge dysplease god but truly standeth in his degree whether he be religyous or seculer In this maner euery man behoueth to loue his god that wyll be saued therfore I counseyll the to haue kepe this loue or thou clymbe to ony hyer degree .ii. ¶ The seconde degree is whan a man forsaketh all the worlde for the loue of god that is for to saye his fader his moder all his kynred foloweth cryst impouerte Also standeth nyght daye how clene he may be in herte howe chaste in body how meke buxom howe clene in all vertues hate all vyces so o that all his lyfe be ghoostly none thynge flesshely iii. ¶ The thyrde degree is hyghest for that is a ful contemplatyfe lyfe as whan a mā or a womā loueth for to be alone from all maner noyse And whan that he is saddely sette in this lyfe and in this loue with his ghoostly eyen than may he se in to the blysse of heuen And than his eyen be soo enlumyned and so clere lyghted with grace of ghoostly loue and also thrugh kyndeled with the gracyous fyre of crystes loue that he shall haue a maner of brennynge loue in his herte euermore lastynge and his thought euermore vpwarde to god ¶ Thus as I haue reherced god hath vysyted his seruauntes gyuynge theym a specyall sauour lo toue hym by theyr holy lyuynge Many other men and women there be whiche please god full well standynge truely in theyr degree as men women of the worlde both lordes ladyes other husbonde men women wyues For al be it they may not come to suche hye contēplatyfe lyfe it suffyseth them to haue the fyrst degree of these thre whiche I reherced last for that euery man is bounde to kepe ¶ Yf thou desyre to haue an hygher degre of loue in to the worshyp of god trauayle as other men dyde aske helpe and grace with good perseueraūce yf it please god to performe thy wyll brynge the to thy purpose But for as moche as there be many that haue not a sadde grounde ne but lytell felynge how they sholde loue and drede god whiche is spedefull nedefull for all men to knowe Therfore to suche as be not knowynge I wyll shewe fyrste in what maner they sholde loue drede god that they may be the more stable in the loue of god After that I shall shewe by the grace of god foure degrees of loue whiche euery crysten man relygyous seculer sholde holde and kepe may performe for the more partye yf his wyll be feruently set to the loue of god ¶ Now than as I sayd I shall in the begynnynge with the helpe of god wryte shewe somwhat of the drede of god that shal be
must coÌ„tynue that he hath begonne so folysly for shame of men or ellys vtterly leue all for feblenesse To this accordeth saynt Austyn and sayth Our wycked ennemye the deuyll hath not a more spedefull engyn to drawe the loue of god from mannes herte than to take vs by his fals suggestyon to loue vnwysely without reason that is to saye as I sayd before To styre vs for to take fastynges wakynges and other bodely penauÌ„ces ouer our myght Take therfore to the dyscrecyon rule the so dyscretly that thou fayle not for to feruent wyll and than thou mayst kepe the fourth poynte of this degre of loue R ¶ The fyfthe is thou shalt not leue thy good lyuyÌ„ge for feynte ne for temptacyon THe fyfthe poynte is thou shalt not fall fro thy good lyuynge for feynte herte ne for temptacyon To kepe well this poynt it is nedefull to haue a perseueraunt wyll a stable hert ayenst all temptacyons Some men there be whan ony heuynesse bodely or ghoostly or whan that ony grutchynge of the flessh cometh to theym anone they ben so heuy so full of vnlust that they leue theyr ghoostly trauayle fal fro theyr good lyuyge suche men haue no stable ne stedfast herte Therfore yf thou wylt loue god stedfastly suffre no heuynes ne dysease ne chaunge thy trauayle ne thy herte fro thy seruyce and loue of god but take hede of the wordes of almyghty god where he sayth He is blessyd that is perseuerauÌ„t vnto his lyues ende Here of thou hast ensamples of holy martyrs coÌ„fessours whiche neuer wolde be departed fro the loue of god for all the persecucyon that myght be do to them Also to suche men of feble herte vnlust speketh sayÌ„t Bernarde and sayth thus Whan thou art vnlusty or dyseased with heuynesse haue none vntrust therfore ne leue not thy trauayle but suffre mekely aske conforte of hym that is begynner ender of all goodnes And all be it that thou haue not suche deuocyon than as in other tymes thynke well how he that gafe the suche deuocyon hath withdrawen it for thy defautes as for a tyme happely to the more mede therfore wtstande all suche heuynes and stande strongely suffre lowely take gladly the chastysynge of god euermore aske helpe grace Ferthermore some for defaute of knowynge for vnstablenes haue fall thorough trauayle of temptacyons therfore whan thou art soo trauayled with ony temptacyons that shold be lettynge or els is dredefull to the chaunge not therfore thy wyll but stande stedfastly shewe thy dysease to thy ghoostly fader askynge of hym to gyue the suche couÌ„seyll that may be moost helpynge to thy soule Yf thou do thus mekely with a ful good wyll to please thy god to withstande the temptacyons of thyn enemye the grace of the holy ghoost wyll fully fulfyll bothe hym the hym for to teche the for to lerne take of hym suche counseyll that shall be moost strength conforte to the confusyon to the deuyl And so by the helpe of god thou shalt be conforted in suche maner that thou shalt not fall thorough trauayle of temptacyons but euer the lenger the more stable and the more stronge in the loue of god to thy lyues ende Thus than take hede that thou fall not from thy good lyuyÌ„ge for feynte herte ne by temptacyons and than thou mayst kepe the fyfth poynte of this degree of loue ¶ Here is shortly declared the mater of these fyue poyntes ¶ Thus be declared the fyue poyntes of the thyrde degree of loue In the fyrste thou art taught to loue god with full desyre In the seconde for to do all thynge in the worshyp of almyghty god and euer for to drede god in the begynnynge of all thy werkes In the thyrde fully to withstande all maner synne and no synne for to do vpoÌ„ trust of other good dedes In the fourth that thou fall not for defaute of dyscrecyon In the fyfth thou art taught counseylled for to haue a stable herte and for to withstande all temptacyons that thou fall not from thy good lyuynge Yf thou kepe thus these fyue poyntes than thou hast the thyrde degree of loue whiche is called a stedfast loue to god And yf thou loue god stedfastly thou mayst soone come to ê‘feccyon and so by the grace of god thorugh encreace of vertues thou shalt lyghtly come to the fourth degree of loue ¶ In the fourth degree of loue ben .viii. poyntes ¶ Parfyte loue S ¶ How by encreace of vertues thou mayste come to parfeccyon THe fourth degree of loue is called a parfyte loue An other loue there is all be it I make noo mencyon but of foure whiche is called moost parfyte loue Of that loue speketh saynt Austyn sayth Charyte is parfyte in some men inparfyte in some men But the charyte that is moost parfyte may not be had here whyle we lyue in this worlde Of the same moost parfyte loue speketh the same clerke thus In the fulfyllynge of the countre of charyte that is to saye in fulfyllynge of heuen where that all is loue and charyte This commaundement of god shall be fulfylled where he sayth thou shalt loue thy lorde god with al thy herte with all thy mynde and with all thy soule For whyle ony flesshely desyre is in man god may not be loued with all the herte and fnll mynde And by this thou mayst knowe that there is a passynge loue whiche may not be fulfylled in this worlde and that may well be called moost parfyte loue But here perauenture some man wyll aske why it is commaundeth but it myght be performed in this worlde To that the same clerke answereth and sayth that it is skylfull that suche a perfeccyon sholde be commaunded and this he sheweth by ensample in this wyse Ryght as no man may renne euen and sykerly but he knowe whether he shall renne In the same maner noo man sholde knowe his moost parfyte loue but it hadde be shewed in the commaundementes of god Yf noo man hadde knowen it no man wolde haue laboured hym to come therto ¶ Now sythen it is so we knowe it well that it is moost parfyte loue we must nedeful loue it and sette vs in a redy waye whyle we be here that wyll brynge vs euen to that moost parfyte loue A more syker waye is there none in this worlde than the waye of parfyte loue Wherfore I counsell the to haue this fourth degree of loue whiche is called a parfyte loue that we may come the more sykerly to parfyte loue ¶ Of parfyte loue speketh Saynt Austyn and sayth He that is redy to deye gladly for his brother in hym is parfyte loue To this acordeth the wordes of Cryste where he sayth No man hath more charyte in this worlde than he that putteth his soule for his frendes that is to saye than he that gyueth gladly his lyfe for the loue of god
to his worshyp proufyte to the reder C ¶ What is drede and how a man sholde drede god I Rede that the drede of god is begynnynge of wysedom ¶ Drede as clerkes haue wryten before this tyme is in many maners But I suppose thre kȳdes of drede bē moost nedefull for to knowe The fyrst is drede of man or drede of the worlde The seconde is called drede of seruage The thyrde is called a chasted drede or a frendely drede .i. ¶ The fyrst whiche is drede of man or of the worlde is whan a man or woman dredeth more the punysshynge of the worlde as betynge the body or prysonynge than the punysshynge of the soule Also whan a man dredeth more to lese his temporall goodes in this passynge worlde than to lese the blysse without ende this drede is coūted for nought for god almyghty forbad this drede whan he sayd thus Dredeth hym not that may slee the body but rather drede hym that may sende the body soule in to euerlastynge fyre .ii. ¶ And the seconde drede whiche is the drede of seruage is whā a man withdraweth hym or absteyneth hȳ fro synne more for drede of the payne of helle thā for loue that he sholde haue to god Euery suche mā what goodnes he doth it is not for drede to lese euerlastȳge blysse whiche he desyred not but for drede onely of suffrynge of grete paynes whiche he dreded sore this drede suffyseth not as thou shalt see afterwarde but yet it may be good proufytable .iii. ¶ The thyrde drede whiche is called a chaste or a frendely drede is whan a man dredeth the longe abydynge here for grete desyre that he hath to be with god Also whan he dredeth that god wyll go fro hym as peraduenture he withdraweth his grace fro hym Also whan he dredeth to dysplease god for the grete loue desyre that he hath for to please god suche drede cometh of loue that pleaseth moche god Take than hede how here be reherced thre maner degrees of drede fle the fyrst for it is not proufytable The seconde may be proufytable for some men there be whiche drede god by cause they sholde not be sente into hell to brenne there with the deuyls in euerlastynge fyre This drede may be good for by this waye they may come in to the loue of our lorde god as by this waye that I shall shewe All be it that thou drede our lorde god onely for payne yet louest thou not god whome thou dredest thou desyrest not yet goodnes of vertues but thou withstandest that wyckednes of vyces whā thou withstandest the wyckednes thou begynnest to desyre goodnes Whā thou desyrest goodenes vertues than cometh in to the the thyrde maner of drede whiche is called as I sayd a chast or a frendely drede For than thou dredest to lese the goodnes grace that god hath put in the thou dredest thā also to lese the blysse that is ordeyned for the so by this thou shalt drede god that he forsake not the whan thou dredest god in this maner thenne hast thou hym sykerly with the so for his loue thou shalt desyre to be with hym Thus mayst thou well knowe how drede of god may brynge the in to the loue of god yf thou loue god than thou hast wysedom so thus the drede of god is the begynnynge of wysedom Take hede than and drede god in the maner as I haue reherced for yf thou drede wel god thou shalt not be slowe in his seruyce He that dredeth well god leueth no goodnes vndo whiche he may do to the pleasure of god Yf thou drede god thou wilt kepe his commaundementes and the drede that thou hast to god shall brynge the in to euerlastynge sykernes where thou shalt neuer drede Of the drede of god wexeth a grete deuocyon and a maner sorowe with full contrycōn for synnes thrugh that deuocōn and contrycon thou forsakest thy synnes and perauenture somwhat of thy worldely goodes By that forsakynge thou lowest the to thy god comest in to mekenes thorugh mekenes thy flesshely lustes ben destroyed by the destruccōn all vyces be put out vanysshed awaye by puttynge out of vyces than vertues begyn to wexe and sprynge Of the shynynge of vertues the clennes of the herte is purchased By clennesse of thy herte thou shalte come to full possessyon of the holy loue of Cryst By these wordes thou mayst knowe howe thou shalte drede for loue how thou mayst come to loue thrugh drede of god But the more loue encreaceth in the the more drede gooth from the so that yf thou haue grace to come to a feruent loue thou shalt but lytell thynke on drede for the swetnesse that thou shalt haue in the loue of god but yet be thou neuer so parfyte it is nedefull that thou drede discretely as longe as thou art in this worlde for as moche as I sayd thou mayst come to loue yf thou drede god see now furthermore what is charyte loue to god How in what maner thou shalt loue hym why thou shalt loue hym How thou shalt knowe whan god of his mercy graūteth the that grace to conne loue hym D ¶ What is charyte and how why thou shalt loue thy god ¶ Of foure degrees of loue in the fyrst ben fyue poyntes ¶ Ordeyned loue CHaryte as I rede is a loue that we sholde haue to god for as moche as he is almyghty god also charyte is a loue wherby we sholde loue our neyghbour as ourselfe for god And these be two prȳcypall cōmaūdemētes of god The fyrst longeth to the loue of god whiche is the gretest cōmaundement of the lawe of god The seconde longeth to the loue of thy neyghbour and this is lyke to the fyrst thus thou hast what is charyte and loue See now how thou shalt loue god thou shalt loue god with all thy herte all thy soule with all vertue as thus Whan thou puttest away from the or withstandest with all thy power all thynge that is pleasynge or lykynge to thy flesshe for the loue of the blessyd flesshe of cryste than thou louest hym with al thy herte al thy soule Of this mater thou shalt her more afterwarde but se now ferthermore how thou shalt loue hȳ ¶ The causes why thou shalt loue god ben without nombre hauȳge rewarde to his benefaytes but two causes we haue pryncypally aboue other One is for he loueth vs fyrst with all his herte and al his soule swetely strongely Swetely whan he toke flesshe blood became mā for oure loue Strongly whan he suffred deth for loue of man The seconde cause is for ther is no thynge that may be loued more ryghtfully ne more proufytable More ryghtfull is there none than the loue of hym that made man and deyed for man More proufytable thynge is there none that may be loued than almyghty god for yf we loue hym as we be
to wynne his frendes soule This loue is the gretest loue in this worlde many there be I trowe thrugh the gyfte of god that haue this parfyte loue but yf it thynke the harde to come to suche an hyghe loue be therfore not agast For other parfyte loue there is wherin thou mayst loue parfytly thy god as I fynde by the techynge of an holy clerke where he couÌ„seylleth in this wyse ¶ Yelde we vs to god of whome we be made and suffre we not theym to haue the maystrye ouer vs whiche ben not of so grete value as we be but rather haue we the maystrye ouer theym As thus lete reason haue the maystrye ouer vyces lete the body be subgect to the soule and lete the soule be subgect to god than is all the parfeccyon of man fulfylled Thus we sholde lyue by reason as the same clerke sheweth by ensample For as we put lyuely thyÌ„ges before them the be not lyuely Also as we put wytty thyÌ„ges before them that haue no wyttene reason Also ryght as we putte tho that ben not dedely before theym that ben deedly ryght so yf we wyl lyue parfytly we must putte proufytable thynges before theym that ben lusty and lykynge Also put them that ben honest before theym that ben proufytable Also putte theym that ben holy before them that ben honest And put all thynges that ben parfyte before them that ben holy Take hede thaÌ„ of this for yf thou wylt lyue after this techynge thaÌ„ thou mayst lyue parfytely yf thou lyue parfytely thou shat loue parfytely lyue than thus thou shalt come to parfyte loue But for as moche as it is full harde to come so sodaynly to suche a parfyte loue therfore take hede to tho thre degrees of loue whiche ben reherced before begynne to lyue sadly in the fyrste than from the fyrst clymbe vp to the seconde fro the seconde to the thyrde yf thou be sadly stabled vpon the thyrde thou shalt lyghtely come to the fourth where is all perfeccyon yf thou haue perfeccyon thou shalt lyue perfytely Begyn thaÌ„ at the fyrst degree of loue so encrease in loue vertues yf thou wylt come to this degree of parfyte loue ¶ I rede that some men begyÌ„ne to be vertuous som encreace in vertues and some be parfyte in vertues Ryght so it fareth by the loue of god as soone as thou art in wyll begyÌ„nest to loue god that loue is not yet parfyte but thou must stande fast nourysshe that wyll yf it be well nourysshed it wyll wexe stronge yf it hath full strength than it is parfyte ¶ To this purpose I rede also that no maÌ„ may be sodaynly in so hyghe a degree but euery man that lyueth in good coÌ„uersacion whiche may not be without loue they must begyÌ„ne at the lowest degree yf they wyll come to an hyghe parfeccyon Thus thaÌ„ good brother or syster whether thou be withstaÌ„de all vyces and gadre to the vertues for the loue of god and encreace in them tyll they ben parfytely stabled in the. And amonge all vertues loke that thou haue a feruent wyll to be besye deuout in prayers stande strongely ayenst temptacyons be pacyent in trybulacyons stable in perseuerauÌ„t that thou lyue parfytely so come to parfyte loue Take none hede of them that set lytell by parfeccyon as of them that saye that they kepe not to be parfyte it suffyseth to them to be lest in heuen or come within the yates of heuen these be many mennes wordes they be peryllous wordes For I warne the forsothe what man hath not parfyte loue here he shall be purged with paynes of purgatorye or ellys with dedes of mercy performed for hym in this worlde and so be made parfyte or he come to heuen blysse for thyder may noman come but he be ê‘fyte Beware therfore of suche lyght foly wordes trust more to thyn owne good dedes whyle thou art in this worlde than to thy frendes whan thou art deed thynke also this lyfe is but short the payne of purgatory passe all the paynes of the world the paynes of hell is euerlastynge the Ioye blysse of sayntes is euermore durynge Thynke also ryght as god is full of mercy pyte ryght so he is ryghtfull in his domes Yf thou wylt thynke on these wordes ofte I trust to the mercy of god thou shalt waxe stronge in vertues withstande so vyces yâ— within a short tyme thou shalt come to a parfyte loue whaÌ„ god hath so vysyted the that thou can loue hyÌ„ parfytely than shal all thy wyll all thy desyre be for to come to the loue whiche is moost parfyte that is to saye euermore to se almyghty god in his gloryous godhede euermore with hym to dwelle But for as moche as we may not come to our desyre but we begynne somwhat to loue hym here in this lyfe Therfore almyghty god mercyfull thorugh the besechynge of his blessyd moder Marye grauÌ„te vs grace so to loue hym here that we may come to the Ioyfull euerlastynge lyfe where is moost parfyte loue blysse without ende AmeÌ„ ¶ Here is reherced shortly how by encreace of vertues thou mayst come to parfeccyon what vertues thou shalt loue IN this fourth degree of loue whiche is called a parfyte loue thou art taught and couÌ„seylled to begynne at a lowe degree yf thou desyre to haue an hygh degree as thus Yf thou wylt haue this fourth degree of loue thou must begynne at the fyrst so encreace in vertues tyll thou come to parfeccyon But amonge all vertues al other poyntes whiche ben reherced before fyue poyntes there be as me thynketh spedefull nedefull euery man to haue kepe that ony good dede shall begynne brynge to good ende The fyrste is that thou haue a feruent wyll The seconde is that thou be besy in deuoute prayers The thyrde is that thou fyght strongely ayenst all temptacyons The fourth is that thou be pacyent in trybulacyons The fyfth is that thou thou be perseuerauÌ„t in good dedes Of these poyntes I spake before in the fourth degree of loue but for as moche as they be not there fully declared my wyll is by the helpe of god to wryte more opeÌ„ly of eche of them one after another fyrst to wryte of good wyll for that must be begynnynge endynge of all good dedes T ¶ How good wyll is and may be in dyuerse maners WYll may be in dyuerse maners is good and euyll besy feruent grete stronge but for as moche as reasoÌ„ whiche god hath gyue onely to maÌ„kynde techeth sheweth in euery maÌ„nes conscyence full knowyÌ„ge of euyll wyll by cause that good wyll may be in dyuerse kyndes therfore I leue at this tyme to speke of euyl wyl purpose me fully thrugh the techyÌ„ge of almyghty god to declare somwhat opeÌ„ly the vertue of good wyll I
coÌ„fort To this I may answere as I sayd before yf thou grutche thou hast no stable wyll yf thy wyll be stable thou shalt not drede in this case se why Thou shalt vnderstande that the flesshe is euer coÌ„traryous to the spyryte the spyryte ê¯trarye to the flesshe herof thou hast ensample where sayÌ„t poule sayd of hyÌ„self in this wyse the goodnes whiche I wolde do I do not as yf he had sayd thus some good dedes I wyll desyre in my soule but I may not fulfyl them for feblenes of my flesshe all be it somtyme I ê‘forme them in dede it is wtout ony gladnes but what for this trowest thou that thapostle sholde therfore lese his mede for he wolde myght not or els he dyde good soÌ„tyme wtout gladnes Nay but moche the more his mede was encreaced for two causes Fyrst for the trauaylous werkynge of his body that he suffred whan the flesshe stryued soo sore ayenst the goodnes of the spyryte The seconde cause is for the heuynes trauayle whiche the spyryte suffred whan he had no ghoostly coÌ„forte In the same maner what euer grutchynge thou hast of thy flesshe ayenst good dedes or what heuynesse thou suffrest for defaute of ghoostly conforte be not therfore abasshed so thy wyll be stable but suffre abyde lowely the grace of god for thy more mede Be than stable in wyll the deuyll ne thy flesshe shall neuer haue maystrye of the for all the deuyls in hell may not make the to synne but thou put therto thy wyll Ne all the aungels of heuen may not make the to do good dedes but thou put to thy wyll ¶ Take hede than that thy wyll be well dysposed to god that it be set stably resonably than thou hast a spedefull begyÌ„nynge to come to the loue of god but for as moche as maÌ„nes wyll is ordeyned fyrst dysposed with the grace of god that he shall wyll good to haue that grace in wyll in all other dede Prayer me thynketh is nedefull therfore somwhat I wyl wryte of prayer as god wyll gyue me grace U ¶ What parfyte is in prayer and in what maner thou shalt praye PRayer in ensample of good lyuynge is moost spedefull to gete grace to drawe men to loue god A deuoute prayer often vsed purchaseth grace of almyghty god putteth awaye the fals suggesty +ons of the fende stablysshed a man in all goodnesse Therfore god sayth to his dyscyples thus Waketh prayeth that ye fall not in temptacyons Ryght as it is nedefull for a knyght that shall go in to batayll haue with hym armoure wepen ryght so it is nedeful spedefull to euery crysten man to haue with hym coÌ„tynuell prayer for what of our owne freelte what by malyce enuye that the fende hath to vs we be euer in this worlde in ghoostly batayll more or lesse by the suffrauÌ„ce of our lorde god ¶ Therfore sayth sayÌ„t Gregory the more we be trauayled with thoughtes or flesshely desyres the more nede we haue to stande besely in prayers So thus thou mayst se that prayer is spedefull nedefull ¶ Also prayer as I rede is a souerayne helpe to thy soule-confort solace to thy good aungell torment payne to the deuyl acceptable seruyce to god parfyte Ioye sad hope ghoostly helthe without corrupcyon ¶ Prayer is also a nedefull messager from euery mannes soule to almyghty god in heuen namely from that mannes soule whiche is moche troubled hath no reste Some ê¯scyences there be whiche be good that is to saye be well ruled be in reste to suche prayer is also a nedefull messager to holde the soule in ghoostly confort to encreace it stable it in goodnes But there be many other men wymen of dyuerse conscyence Some there be that haue a bad conscyence whiche be in rest not troubled that ben they that ben sette fully to euyll not to good Some haue a bad conscyence somwhat be troubled in theyr coÌ„scyence tho be suche that be somwhat euyll or begynne to be euyll Some haue good conscyeÌ„ce also ben greued in theyr conscyence be suche as lyue euyll begynne to be good Whyle the conscyence is thus troubled the soule hath no reste therfore to pursyewe for helpe grace prayer that nedefull messager must do well his offyce that is to saye besely without ony taryenge strongely without ony feynynge rather come to the presence of almyghty god hyÌ„ nedeth to haue two specyall frendes that is to say stedfast fayth and trusty hope with these two frendes prayer taketh his waye renneth fast to the yates of heuen entreth with out ony lettynge for he goth to the presence of that good lorde truly to do his message with full fayth sad hope full pyteously he sheweth his nedes the perylles of his soule Than anone the good lorde so ful of pyte mercy sendeth his blessyd loue in to that soule thorugh the pursute of that good prayer Whan this loue entreth in to that soule anone he maketh all glad that was full elenge sory he maketh in peas reste that was sore troubled Hope cometh agayn that was out and ghoostly strength that was awaye is fully restored whan the enemyes of the soule that is to saye the fendes se this helpe confort to the soule with sorowfull chere they torne awaye thus they begynne to crye Alas alas sorowe wo is come to vs flewe fast awaye for god fyghteth for this soule Thus mannes soule is delyuered fro the fende by prayer so it may sothly be sayd that prayer is a spedefull a nedefull messager fro maÌ„nes soule to almyghty god in heuen ¶ Thus thou hast herde what is prayer se now ferthermore how thou shalt praye ¶ As often as thou prayest or what euer thou prayest put all thy wyll in goddes wyll in the ende of thy prayer desyrynge euermore in euery askynge his wyll to be fulfylled and no thynge thy wyll For thou mayst praye aske some thynge that he wyl not here ne grauÌ„te as yf thou praye for soules that be dampned thy prayer is not accepted Also it may so be that thou desyrest not that is moost helpynge to thy soule ne to other perauenture for whom thou prayest Also many men prayed somtyme for no good entent and for that they be not herde Therfore to be alwaye syker whaÌ„ euer thou prayest put thy desyre and thy entent in askynge in goddes wyl for he knoweth all thynges and whateuer thou prayest he wyll not graunte it the but that is moost proufytable for the. To this accordeth an holy clerke and sayth Oftentyme god graunteth not many men at theyr wyll for he wyll graunte them other grace thaÌ„ they aske to more helth of theyr soules So that it is nedeful that we put all our askyÌ„ge in to his
bounde he wyll gyue vs Ioye and blysse without ende where no thynge lacketh but all thynge is plenteuous and euerlastȳge Se now how thou shalt knowe whā god putteth grace in the for to knowe loue Whan the trauayle whiche thou hast for the loue of god is lyght lykynge to the than thou begynnest to haue sauour in the loue of god For ther is no maner trauayle greuous ne trauaylous to hym the loueth god feruently trauayleth wylfully for the loue of god ¶ Also stedfast loue feleth no bytternesse but all swetenesse for ryght as bytternesse is syster to the vyce of hatred right so swetnesse is syster to the vertue of loue so that in loue is all swetnesse ¶ Also the trauayle of louers may be in no maner trauaylous negreuous For ryght as hawkers hunters whateuer trauayle they haue it greueth them not for the loue lykynge that they haue in theyr game ryghth so what thynge it be that a man loueth taketh vpon hym a trauayle for that thynge that he loueth or elles it is no trauayle and yf it be trauaylous it lyketh hym to haue trauayle for that thynge whiche he loueth Take than good hede of these wordes for yf thou loue god thou wylt gladly trauayle suffre for the loue of god yf thy trauayle semeth than lyght to the or ellys yf thou louest or desyrest gladly to haue trauayle for the loue of god thou mayst wel knowe that god of his grace hath put in the a begynnynge to come to loue Whan thou hast suche a gracyous begynnynge withdrawe not the loue from hym for no maner dysease that may fall to the. For many men women there be that whyle they be in prosperyte that is to say whyle they be in welth in rest gladly they wyll shewe loue to god suche as they can But yf god sendeth hym ony dysease or ony maner of chastysynge anone her loue swageth that is no sadde loue For who so loueth trustyngly sadly he loueth as well in his aduersyte as in prosperyte for what god sendeth to vs it is for our proufyte therfore be it helth be it wo that he sendeth we sholde hertely thanke hym not withdrawe our loue from hym for no nede that he hath to our loue but for grete profyte that we sholde haue to loue hym for his grete goodnes that he wyll chastyse vs here all for our better Thus than haue I shewed in fewe wordes what is charyte loue to thy god howe thou shalt loue hym why thou shalt loue hym and how thou shalt knowe whan thou hast grace to conne loue hym Lerne than thus to loue se now ferther more what proufyte and grace cometh of loue ¶ In the loue of god ben fyue gracyous thynges Fyre lyght hony wyne sonne 1. ¶ The fyrst is fyre clensynge the soule of all maner vyces thrugh holy medytacyons .ii. ¶ The seconde is lyght shynynge in the soule with clerenes of vertues thorugh holy prayers .iii. ¶ The thyrde is hony makynge swete the soule whan he hath in mynde the benefaytes the grete gyftes of god almyghty yeldynge to hym thankynges .iiii. ¶ The fourth is wyne fulfyllynge the soule with a grete gladnes thorough a swete contemplacyon .v. ¶ The fyfth is a sonne makynge the soule clere with a shynynge lyght in myrthe withouten ende gladynge the soule with an easy herte in Ioye blysse euermore lastȳge Thus thou mayst see what proufyte he shall haue that can well loue God than of his grete grace graunte vs hȳ so to loue as it is moost to hym pleasynge Amen ¶ Now ferthermore I wyll shewe to the as I sayd before foure degrees of loue whiche thou mayst kepe easely come to one after an other yf thou haue good wyll HOure degrees of loue there be the fyrst is called an ordeyned loue or els ordynat loue that is to saye a loue ordeyned to be knowē and kept of all maner men women of euery degree in the worlde To this degree of loue longen .v. poyntes to be kepte The fyrst is thou shalt loue thy flesshe onely that it be susteyned The .ii. is that thou loue the worlde to no superfluyte The .iii. is that thou loue thy neyghbour for god The .iiii. is that thou loue thy frende for his good lyuynge The .v. is to loue thyn enemye for the more mede of god E ¶ The fyrst is that thou shalt loue thy flesshe onely that it be susteyned THe fyrste poynte is as I sayd thou shalt loue thy flesshe onely that it be susteyned as thus Thou shalt take mete drynke clothȳge and al other thynge that is nedefull to thy body in resonable maner to kepe thy body in his estate in comforte of thy soule to trauayle contynue in the seruyce of god not for to nourysshe thy flesshe in lust lykynge with dyuerse delycate metes drynkes for ther of cometh foule stynkynge synne many bodyly sykenes namely whan ther is to moche excesse This wytnesseth an holy clerke sayth they that delyted them in lustes of the flesshe they haue ful often many dyseases in theyr flesshe ¶ Also as I rede a soule that is wonte to delytes of the flesshe gadreth togyder many fylthes and wyckednes Thou mayst also do no exces for yf thou vse the to excesse thou fallest in to the vyce of glotonye whiche thou knowest well is dedely synne Of the synne I rede thus where the vyce of glotony reygneth in ony man he leseth the ghoostly strength yf he had ony before And but yf the wombe of glotonye be swaged all his vtues ben cast downe therfore loue thy flesshe to sustentacyon not to delytes to excesse for here thou mayst well knowe se that it is good nedefull to flee delycacyes But thou shalt vnderstande here that I counseylle the not to forbere ony mete or drynke in specyall for the vyce of delycacye is not in the mete but in the lust that thou hast in mete therfore sayth an holy clerke Often we take deynte metes without blame somtyme other metes and comyn to euery man not without gylte of cōscyence So thus it semeth wel whan we take ony mete for delyte more than for sustenaūce we offende god therfore flee delytes lustes of mete drynke and loue thy flesshe onely that it be susteyned than thou hast the fyrst poynte of this degree of loue F ¶ The seconde is thou shalt loue the worlde to no superfluyte THe seconde poynte is thou shalt loue the worlde to no superfluyte As thus yf thou loue god thou shalt not desyre ne loue vanytees of the worlde ne worldely goodes more than the nedeth Yf god hath ordeyned the to an hyghe degree in the worlde as for to be a lorde or a lady or for to haue ony soueraynte ghoostly or worldely by reason reuerence must be done to the more than to an other man or woman For
that hate you praye for them that pursye we you to dysease for them the despyse you that we may be the chyldren of the fader in heuē Loue than thyn enemye for the more mede yf thou wylt kepe the fyfth poynt of this fyrst degree of loue ¶ Shortly thus ben declared to the the fyue poyntes of the fyrst degree of loue In the fyrste yf thou take good hede thou art warned and counseyled for the loue of god and as thou art bounde by all crysten lawes to withstande the synne of glotonye al other flesshely lustes In the seconde poynte to withstande the foule vyce of couetyse pryde all other vanytees of the worlde In the thre last poyntes to loue thy neyghbour thy frende all other men for the loue of god and for the more mede Loue than god in this fyrst maner of loue and thou shalt thrugh his grete grace yf thou wylt come to the seconde degree of loue THe seconde degree of loue is called a clene loue yf thou wylt come to this seconde degre of loue thou must kepe thre poyntes The fyrste is that thou loue no vyce with vertue The seconde is that thou despyse all euyll custome The thyrde is that thou sette not lytell by synne whether it be lytell or grete K ¶ The fyrste poynte is thou shalt loue no vyce with vertue THe fyrst poynte is thou shalt loue no vyce with vertue As thus what euer thou be in mannes syght beware that thou be not vycyous Inwarde in thy soule vnder colour of vertues whiche that she west openly Our ghoostly ennemye that fende hath many subtyltees to dysceyue mankynde But amonge all this it is a grete dysceyte whā that he maketh a vyce lyke to vertue vertue lyke to vyce This thou mayst see by ensample For all be it that mercy is a grete vertue where that it is kepte in the worshyp in the name of god yet it is vycyous where it is do in worshyp of man not of god Also where vertue of ryght wysnes is tourned in to vyces whan it is do for worldely couetyse or els for anger or inpacyence The vyce also of pryde is hyd somtyme vnder mekenesse As whan a man loweth meketh hymself in speche and in berynge to be holde meke lowely Pacyence also semeth in many a man whan there is none As whan a man wolde take vengeaunce yf he myght for the wronge that is do to hym but for he may not or els he hath no tyme to wreke hym on his enemye for that cause he suffreth not for the loue of god By these ensamples many other thou mayst well knowe that vyces somtyme be lyke to vertues To this accordeth saynt Iherom sayth thus A grete an hyghe connynge it is to knowe vyces vertues for all be it that vyces vertues be cōtraryous yet they be so lyke that vnnethe the vertue may be knowe from the vyce ne the vyce fro the vertue Beware therfore loue so sadly vertues without ony faynynge that thou hate all maner vyces and so thou mayst kepe the fyrst poynte of this degree of loue L ¶ The seconde is thou shalt hate all euyll customes THe seconde poynt is thou shalt despyse all euyl customes A grete peryll it is to haue an euyll dede in custome For as I rede synnes be they neuer so grete ne so horryble whan they be drawe in to custome they seme but lytell to theym that vse suche synne in custome in so moche that it is to them a grete lykȳge to tell and shewe theyr wyckednes to al other men without ony shame Of this suche vsage speketh an other holy clerke sayth Whan synne cometh so in vse that the herte hath a lust a lykynge ther in that synne shall ful fayntly be withstande For whan a synne is brought in to custome it byndeth sore the herte maketh the soule bowe to hym that it may not ryse agayne come in to the ryght waye of clene lyfe For whan he is in wyll to ryse anone he slydeth falleth agayne For this sayth the same clerke in an other place Many there be the desyren to come out of synne but for as moche as they ben closed in the pryson of euyll custome they may not come out from theyr wycked lyuynge ¶ Also to this purpose I rede that he that vseth hȳ not to vertue in his yonge age he shal not conne with stande vyces in his olde age Thus thou mayst well se that yf thou be vsed in ony synne it wyll be full harde to with stande it And but thou leue all maner synne to thy power thou hast none clene loue to thy god therfore with stande all maner synne take none in custome thā thou shalt kepe the seconde poynt of this degree of loue M ¶ The thyrde is thou shalt not sette lyght by synne be it neuer so lytell ¶ In the thyrde degree of loue be fyue poyntes ¶ Stedfast loue THe thyrde poynte is thou shalt not sette lyght by synne as thus What euer synne it be lytel or grete drede it ryght dyscretly in thy cōscyence and set not lytell there by For as I rede what man that passeth mesure in takynge of his lyuelode as often more than hym nedeth that mā offendeth god this semeth to many men full lytell trespas But this holy man saynt Austyn sayth It is no lytell synne for as moche as we trespas euery daye there in for the more partye In as moche as we synne therin euery day we synne therin often by that we multeplye our syn̄es that is full peryllous therfore it is full nedeful to drede al suche venyall synnes sette not lytell by theym Also venyall synnes be they neuer so lytell they be moche to be dradde As the same clerke sheweth by ensample of lytell bestes where they be many to gyder be they neuer so lytell yet they slee do moche harme Also the granes of sande be full lytell but yet where a shyp is ouer charged with sande it must nedes synke or drenche Ryght so it fareth by the synnes be they neuer so lytell they be full peryllous For but yf a mā be rather ware put theym awaye they shall make hym for to synne deedly Therfore yf thou wylt haue a clene loue to god charge in thy conscyence euery synne lytell grete withstand in the begynnynge put it out as soone as god wyll gyue to the grace with contrycyon confessyon som almesdedes And than thou shalt kepe the thyrde poynte of this degree of loue Here is reherced the mater of these poyntes ¶ Thus ben declared the thre poyntes of the seconde degre of loue In the fyrste thou art counseyled to loue all vertues and hate all vyces In the seconde poynte that thou haue no synne in vsage but that thou voyde it soone that thou hate all other euyll
ordynaunce To this acordeth saynt Bernarde and sayth No man sholde set lyght by his prayer for he to whom we praye after tyme the prayer is passed from our month or from our herte he wryteth it in his booke and trustyngly we may hope that he wyll graunte that we aske or ellys that is more proufytable to vs. Thus than what euer thou prayest put all thy wyll in to goddes wyll Also whan that thou prayest thou shalt praye generally that is to saye as thou prayest for thy selfe so thou shalt praye for other ¶ Thus thou must do for thre causes Fyrst for loue and charyte wyll that thou do so And therfore sayth the apostle Prayeth eche of you for other that ye may be saued The seconde cause is for the lawe of god wyll that euery man helpe other in nede This thou hast by the techynÌ„ge of saynt poule where as he sayth thus Eche of you bere others burthen that is for to say that eche of you praye for other or helpe other in nede so ye shall fulfyll the lawe of cryste The thyrde cause is for whoso prayeth for al other as for hym selfe the goodnes of god wyll that he shall be partyner of all other mennes prayers ¶ To this acordeth sayÌ„t Ambrose sayth thus Yf thou pray onely for thy self and for none other than shall none other pray for the but thy selfe yf thou praye for all other thaÌ„ all other shall praye for the. Thus than whan thou prayest praye for all other Also whan thou shalt praye thou must praye with full herte put away fro the all vanytees of the worlde all ymagynacyons all ydel thoughtes ¶ To this acordeth an holy clerke sayth Whan we stande to praye we must with all our herte gyue our entent to that we praye that is to say we must voyde all flesshely all worldely thoughtes suffre not our herte otherwyse to be occupyed than about our prayer But to this perauenture thou sayst that though thou be neuer in so good wyll to praye thyn herte is awaye from thy prayer encombred with dyuerse thoughtes that thou mayst haue no whyle thyn herte sadly vpon thy prayer To this I grauÌ„te that what the fende whiche euer is besy to lette all goodnes what thrugh the vnstablynes of man thyn herte shalt not be stable vpon thy prayer I trowe scarsely the tyme of a Pat noster But whaÌ„ thou go to thy prayer take good hede what nede thou hast to praye what thou wylt praye how grete how myghty how ryghtfull mercyfull he is to whom thou wylt praye Yf thou set thyn herte thus in the begynnynge of thy prayer thou shalt not I trow gretly be letted though it be so that somtyme thou be letted with other thoughtes fyght ayenst them with all thy besynes anone tourne to thy prayer Yf thou wylt fyght wylfully in this maner god of his grete grace endeles pyte wyll alowe thy good wyll moche the rather for thy trauayle grauÌ„te that thou askest Thus than whan thou wylt praye thou must praye with full herte Also an other maner prayer there is that who soo hath grace to come therto his prayer shal soone be herde yf he praye resonably This maner of prayer is whan thou art vysyted by the grace of god with grete conpunccyon of herte and swetnes of deuocyon Conpunccyonis a grete loue of thy soule spryngynge out of thy herte with teeres of thyn eyen Whan thou bethynkest the vpon thy synnes vpon the dredefull dome of god Whan thou hast this conpunccyon these teeres than thou hast full deuocyon with suche deuocyon besely praye for all tho that haue nede for what thynge thou prayest in that tyme so it be worshyp to god thou art anone herde without ony taryenge For as I rede prayer peaseth almyghty god maketh hym torne to mercy but whan deuoute teeres come with prayer than of his grete pyte he may no lenger suffre but anone as he were ê¯strayned he grauÌ„teth what we aske Ferthermore yf thou be vsed to suche deuocoÌ„n thou shalt feruently desyre to conne loue god so by goddes grace thou shalt soone come to loue thus thaÌ„ loue prayer yf thou wylt come to the loue of god And for as moche as many men women be moche trauayled by dyuerse temptacyons or they come to loue therfore beware of theym sooner to wtstande them som what I wyl shewe of temptacyons as me thynketh is nedefull X ¶ How thou mayst beware knowe of temptacyons wakynge or slepynge how thou shalt wtstaÌ„de them BY the ordynauÌ„ce of almyghty god there be ordeyned good aungels to defende vs fro euyll to styre vs to vertues and to kepe vs in goodnes ¶ Also other badde aungels euyl spyrytes there be whiche trouble mankynde with dyuerse temptacoÌ„ns to preue mannes stablenes that to grete mede to mannes soule The power of this wycked spyryte that is to saye the fende is so grete that the more a man besyeth hym to please god the rather he is about to greue hym For as I rede oftymes it happeth that many men whan thy gyue them hole to contemplacyon or to other deuocyons than they be trauayled with stronge temptacyons by suffrauÌ„ce of god that they may knowe theyr owne feblenes to kepe theym meke lowe for they sholde not lese the grete mede of god for ony maner spyce of pryde whiche mede is ordeyned for theyr ghoostly trauayle Also in what euer maner of lower degree man or woman be that wyll withstande synne to his power lyue after the techynge of goddes lawe to al suche the wycked spyryte hath enuye euermore gyueth theym some maner of batayll grete or lytell slepynge or wakynge ¶ Other men women there be that he suffreth to be in reste peas tho ben suche as drede not god but nyght daye gyue them to all maner lustynges lykynges of theyr flesshe for they ben so redy to synne to do his wyll that hym nedeth not to styre them to euyll therfore he suffreth them in peas without ony trauayle of temptacyons Of suche men speketh saynt Austyn sayth thus Some men women profer theymselfe to synne wylfully abyde not the temptacyons of the fende but they go before the temptacyons be redyer to synne than the fende is to tempte them And sythen it is so that euery man whiche is besy to please god shal be trauayled and pryued with dyuerse temptacyons I wyl shewe the to my felynge and as I rede of other auctours the maner of begynnynge of euery temptacyou that thou mayst beware of them rather withstande the begynnynge so ouercome the hole temptacyon ¶ I rede that our enemye the fende whan he wyll make vs to folowe his wyll or ellys for enuye wyll trauayle and greue vs he begynneth with fals suggestyons that is to saye he putteth in
to god to thy souerayns what euer thou be as well in aduersyte as in prosperyte And yf thou put all thy wyll at goddes dysposycyon than shalt thou drede no maner of dremes for though they be dredefull sorowfull to thy syght be therfor not agast ne heuy but trustyngly put al togyder in to goddes honde he to ordeyne for the as he wyll Also though they be to thy syght glad confortable desyre them not ne byleue not in them but yf it be that they torne to the worshyp of god yf thou do thus by the grace of god thou shalt ouercome all temptacous slepynge Thus than slepynge wakynge yf thou withstande in the begynnynge the fals suggestyons of that wycked aūgell that is to saye wycked thoughtes peryllous ymagynacyons as I sayd before than thou shalt ouercome all temptacōns ¶ To this acordeth saynt Austyn sayth Yf we withstande the lust lykynge of vnclene thoughtes there sholde no synne reygne in our dedely bodyes Withstande than thoughtes be stronge ayenst temptacōns so thrugh that ghoostly strength thou shalt lyghtly come to the loue of god And for as moche as suche temptacyons other worldely trybulacyons fall oftentymes to goddes seruauutes in to grete mede of theyr soules so that they can suffre them mekely thanke god therfore I wyll shewe a fewe confortable wordes of the vertue of pacyence by the whiche thou mayst be styred for to suffre bodely and ghoostly dyseases gladly for the loue of god Y ¶ How thou shalt be pacyent what tyme pacyence is moost nedefull CHaryte whiche is moder keper of vertues is lost full often by Inpacyence To this acordeth saynt Gregorye sayth thus Men that be Inpacyent whan they wyll not suffre gladly trybulacyous destroye the good dedes whiche they dyde whyle the soule was in peas reste sodaynly they destroye that ghoostly werke that they haue begonne by good auysement grete trauayle By these wordes it semeth that it is nedefull to kepe with vs the vertue of pacyēce yf we sholde come to the loue of god for without encreace of vertues we may not come to y◠loue ¶ To speke than of pacyence I rede that in prosperyte it is no vertue to be pacyent but what man is troubled with many aduersytees standeth stably hopynge in the mercy of god he hath the vertue of pacyēce ¶ In thre maner of wayes goddes seruaūtes haue nede to be pacyent in trybulacōns The fyrst is whan god chastyseth them with his rodde as with losse of worldely godes or ellys with bodely sykenes The seconde is whā our enemye the fende trauayleth vs with dyuerse temptacyons by the suffraūce of god The thyrde is whā our neyghbours do to vs wronge or despytes In eche of these thre our enemye besyeth hym to brynge vs oute of pacyence in eche of these we sholde ouercome hȳ yf we be pacyent As thus yf we suffre easely gladly the chastysynge of god without ony grutchynge Also yf we delyte vs not in the fals suggestyons of the fende assente in no maner to his wycked temptacyons Also yf we kepe vs sadly in charyte whā we suffre ony wronges or despytes of ony of our neyghbours thus we sholde ouercome that wycked fende with the vertue of pacyence I sayd as for the fyrst we shold ouercome the fende yf we suffre easely gladly the chastysynge of god without ony grutchynge this is good that we suffre for it is for grete loue whiche he hath to vs so grete mede that he wyll ordeyne for vs. ¶ To this purpose saȳt Austyn speketh sayth thus to eche mānes soule callynge the soule doughter and sayth thus Doughter yf thou wepe vnder thy fader wepe not with Indygnacōn ne for pryde for that thou suffrest is for medycyne to the for no payne it is a chastysynge no dampnacyon yf thou wylt not lese thyn herytage Put not from the that rodde take no hede to the sharpenes of that rodde but take good hede how well thou shalt be rewarded in thy faders testamēt These wordes may be remeued to euery crysten man woman as thus Yf our fader in heuē sholde chastyse vs with losse of goodes or with sykenes of body we sholde not grutche but we sholde be sory that we trespaced ayenste our fader take mekely his chastysynge euer aske mercy His chastysynge is helpe to our soules rules of grete penaūce his chastysynge is but a warnynge for loue not durynge for wrath we sholde not be put out frome the herytage of heuen it is nedefull we be boxum to our fader in heuen suffre lowely gladly his ryghtfull chastysynge for our greuous trespasynge that thrugh the vertue of pacyence we may come to that grete herytage that is to saye to the blysse of heuen to the whiche he ordeyned vs in his last testamēt that was whan he gafe for vs his herte blood vpon the crosse Thus we must suffre gladly the chastysynge of god without grutchynge This chastysynge as I sayd is somtyme in sykenes of body somtyme in losse of worldely goodes Yf thou be chastysed with sykenesse of body haue in thy mynde the wordes of the apostle whan he sayd thus All be it that our body outwarde be corrupted with sykenes our soule within is made newe more clene frome daye to daye Also yf we be chastysed with losse of goodes take hede to the pouerte of Iob where thou may haue a grete example of pacyēce for with grete thankynges to god he toke full mekely gladly grete pouerte sykenes many dyseases sayd Our lord gafe our lorde hath take awaye as it pleaseth hȳ so it is do blessyd be the name of that lorde Iesu Thus thou hast example to suffre gladly the chastysynge of god I sayd also as for the seconde we sholde ouercome the fende yf we delyte vs not in his fals suggestyons yf we assente in no maner to his wycked temptacyons ¶ In the last chapytre before thou hast how thou shalt be stronge stable ayenst all temptacyons Se now more openly why thou shalt gladly suffre tēptacyons without ony grutchynge One skylle is for yf thou suffre them not gladly but grutchest ayēst them than thou lettest them that sholde helpe the the whiche be good angels other sayntes helpest thyn enemyes whiche be wycked fendes for a greter confort is none to theym but whan they fynde a man heuy and grutchynge therfore suffre them gladly and aske helpe mercy of hym in whom all grace is and confort Also yf thou suffre suche temptacōns gladly and assentest not to them in lykynge ne in wyll than thou stoppest the fende that he dar not assayle the with other temptacōns for he dredth to be put out from the be ouercome whan he feleth the so stable so pacyent that is a grete drede to hym For whan he trauayleth a man with
frendes and I trowe amonge all these thou shalt haue cōpunccōn plente of teres Whan there cometh suche deuocyon than is tyme that thou speke for thyn owne nede for all other quycke or deed that trusten to thy prayer Caste downe thy body to the groūde lyfte vp thy herte on hye with dreedfull there than make thy mone yf thou wylt thou mayst thynke thus saye A lord god almyghty blessyd mote thou be thou madest me thou boughtest me thy suffraūce is full grete in me thou woldest not take me in to dampnacyon that often I haue deserued but thou hast kepte saued me tyll I wolde forsake synne and torne hole to the. Now lorde with sorowfull herte I knowleche to thy godhede that falsely I haue spended and without proufyte all my wyttes and vertues whiche thou hast gyuē me in helpynge of my soule all the tyme of my lyfe in dyuerse vanytees all the lȳmes of my body in synne superfluytees the grace of my crystendom in pryde other wretchydnesse And sothly good lorde I haue loued other thynges moche more than the not withstandynge my grete vnkyndenes euer thou hast nourysshed me and tenderly kepte me Of thy grete suffraūce I had full lytell knowynge of thy grete ryght wysnes I had but lytell drede I toke no hede to thanke that for thy grete goodnes but al my lyfe frō daye to daye grete mater of wrath I haue shewed to the thrugh mȳ owne wyckednes herfore lorde I wote not what I shall saye to the but onely this worde in whiche I trust God of thy grete mercy haue mercy on me I wote well lorde all that I haue cometh onely of the I wote well without the no thynge may be but my synne wretchydnes cometh all of me wherfore lorde with meke herte I beseche thy grace do not to me as I haue deserued but after thy grete mercy and sende me grace of thyn holy ghoost to lyghten myn herte to cōforte my spyryte to stable me in the ryght waye to performe thy cōmaundementes that I may haue perseueraūce in that I haue begonne that I be nomore departed frō the by my vnstablenes or by temptacyons of myn enemye It is lorde yet ful worthy that I be chastysed for my wycked lyuȳge with what rodde thy wyll is welcome be thy sendynge Pacyētly good lorde sende me grace gladly to suffre thy chastysynge cōfort me amōge for thy grete grace whan thy wyll is withdrawe thy rodde take me to thy mercy Full bytter be these temptacyons full greuous to suffre though they be dredefull I wote well here after they shall be medefull to my soule but good lorde thou knowest well myn herte is ryght feble moche is mȳ vnstablenes my connynge is but lytell therfore good lorde strength me stable me teche me as thou madest me bought me so kepe defende me body soule I take to the no thynge after my wyll but as thou wylt lorde so mote it be And now good Ihesu goddes sone knower of all thȳge helpe me in wycked thoughtes that I dysplease the not in lyuynge ne in assentynge full often I haue dyspleased the in dyuerse thoughtes all ayenst thy wyll moche to my lykynge therfore it is thy ryghtwysnes that I be trauayled with other thoughtes at thyn ordynaūce greuous to me but curteys Ihesu whan thy wyl is put them awaye take me in to thy grace Iesu cryst goddes sone whiche stode styll before the Iuge no thȳge to hȳ answerynge withdrawe my tongue tyll I thynke what how I shall speke that may be to thy worshyp Ihesu goddes sone whose hondes were boūde full sore for my loue gouerne wysshe mȳ hondes al myn other lȳmes that all my werkes may begynne gracyously ende to thy moost pleasure Also lorde thou seest well that many ther be that trust to my prayer for grace that ye shewe to me more thā I am worthy ye wote well lorde I am not suche as they wene but though me prayer be vnworthy take hede to theyr lownes to theyr deuocōn what they desyre to your worshyp graūte it them for your goodnes Graūte them me to all other for whom we be bounde to praye grace to loue all that is to your lykynge and you to loue to your moost pleasynge no thynge to desyre that sholde dysplease you All maner temptacyons myghtely to withstande all other vanytees for your loue to despyse you good lorde euer to haue in mynde and in your seruyce for to abyde to our lyues ende And yf ye graūte vs ony thynge to doo that shall be to vs medefull graunte prate to the soules whiche be departed from the body in the paynes of purgatorye abydynge your mercy Amen ¶ In suche maner thou mayst praye in the begȳnynge whan thou art well entred in to deuocyon thou shalt perauenture haue better felynge in prayers and in holy medytacyons otherwyse than I can saye or shewe Good broder or syster praye thā for me whiche by the techynge of almyghty god haue wryten to the these fewe wordes in helpynge of thy soule A Good curteys aungell ordeyned to my gouernale I knowe well my feblenes my vnconnynge also well I wote that strength haue I none to do goddes seruyce but onely of his gyfte of your besy kepynge The connynge that I haue cometh no thȳge of me but what god wyll sende me by your good entysynge Now good gracyous aūgel I aske you lowely mercy for lytell hede I haue taken of your good besynes but now I thāke you as I can with full herte besechynge you that ye kepe me truely this daye euermore slepynge wakynge with syker defendynge your holy techȳge Defende me kepe me from bodely harmes defende me kepe me from ghoostly peryles to goddes worshyp sauȳge of my soule Teche me wysshe me my wyttes for to dyspende moost to goddes worshyp pleasynge Fede me with deuocyon sauour of ghoostly swetnes conforte me whā nede is ayenst my ghoostly enemyes suffre me not to lese y◠grace that is graūted me but of your worthy offyce kepe me in goddes seruyce to my lyues ende And after the passynge of the body presente my soule vnto the mercyfull god For though I fall aldaye by mȳ owne freelte you I take in wytnes that euer I hope in mercy Gladly wolde I worshyp the I myght to your lykynge therfore god to worshyp for you you also in hym after his holy techynge I thanke hym with this holy prayer ¶ Pater noster Et ne nos Sed libera nos a malo Amen Deo gratias ¶ Enprynted at London in Fletestrete in the sygne of the sonne By Wynkyn de Worde Anno dn̄i MCCCCC vi