micht lactime mee paries die ac nocte That is my soule thursteth to our lord which is the quicke gracious welle the refressheth euery mournynge sowle O. whan shal I come and appere before thy gloryous face blissed lorde Euery day my soule is fed with teares as my bodi is with breades for they be the loues of my soule vnto the tyme that I maye se the face to face ⧠Syster is not this avery good mournynge myrthe If thou wylt come come to suche mery mournynge of medytacion thou must as moch as thou maist sequester thi selfe from all maner outwarde noyses distractions and soo entre into the pryue chambre of thyn hert and there exclude all thynges vnder god and than assende vp vnto him by suche deuout medytacions ¶ In the whiche medytacions fyrst thou shalt bethynk the of thyn owne fraylte How redy thou art to euyll how dull and slowe to good After this thynke vpon the grete cruelte of thy goostly enmies How day and night they lye in awayte by many wicked suggestions fals subtyltees how they might deceyue thy soule and drawe it to synue And after this thynke vpon the grete goodnesse of god how moch grace he hath wrought for that Fyrst in makyng the of nought And than how he with his precyous blode bought the. Departynge disceueryng the from all mysbeleuyng people paynyms and heretykes Gyuyng the a chrysten name by receyuyng of the sacrameÌ„t of baptysme And also abyding mercy ably and beny gnely thy tornyng out of synne Delyuerynge the out from the fendes mouth and from the vanyte of this fals worlde by entryng into relygion And so gyuynge the many other vertues and graces without nombre ⧠The first me dytacion wyll styre the to compuÌ„ction sorow The seconde to drede And the thyrde to loue ¶ Of this me semeth saynt Hue in a boke that he made De arra amme sayth a right swete worde and it is this I am sayeth he hyghly bounde to loue my lorde Iesu of whome I haue receyued many benefytes of loue For fyrst he sayth hath gyuen me my essensiall beynge in hym not onely with all vnseÌ„sible creatures but effectuall beyng of fayrnesse aboue essensyble creatures But effectual beyng of fayrnesse he hath gyuen me also lyfe in hym not onely with beestes beestly / but for to lyue by grace heuenly He hath gyuen me a body with wyttes A soule with strengthes Erth with that which is conteyned therin for my sustenauÌ„ce Gyftes of grace with holy sacramentes of the chyrche And hymselfe with his tormeÌ„tes which he suffred in his passion ☞ After these thre maner medycacions ascende vp with an hye trust to our lorâ—e Iesu And yf thou mayst with habundaunce of teares say with meke boldnes as saynt Austyn sayth thus ⧠I shall now surely go to my lorde Iesu and crye vpon hym mekely to moue hym for to helpe me / consyderyng by his mercy full goodnesse bothe my fraylte and the grete cruelte of my goostly eÌ„myes ¶ Than after this rest a whyle by medytacyon / and be ryght sure he wyll fulfyll thy desyre graunt the thyn askyng And though thou fynd no swetenesse anone leaue not therfore / but cry vnto hyÌ„mekely importunely sayng thus in thy soule Non dimittam te donec benedixeris michi Lorde I shall not leaue the vnto the tyme thou hast gyue me thy blissynge yea though he put the to scylence Or put the from hym with his haÌ„de Or shoue the away with his fote yet leaue not but crye vpon hym mekely alway And I tell the for a trouthe yf thou contynue thus in such importunyte it shall encrease thy deuocyon ryght moche And yet therto thou shalt haue thyn askyng and be sped of thy desyre Whiche I fynde well proued by example of the holy writynge of Thoby to whome the aungell sayd thus Quando orabas cum lacrimis ego optuli orationem tuam deo ☞ whan thou dydest praye with wepynge than I offered thy prayers to god ⧠Lo syster set neuer lytell by prayers whiche holy auugels don offre to oure lorde god and namely there as it is contynued with Christ ☞ In all such medytatyue prayers I wolde thou had a specyall insyght vnto our blyssed lady moder of mercy and pray her to be a tender meane to her dere sone for the. namely at her masse other tymes also And grete her with Auees and other specyall deuocyons made of her ⧠And I praye the yf thou mayst vse often for to say that blyssed swete worde of saynt Anselme in the ende of thy medyta tyue prayer to our blyssed lady which is this ¶ Gloryous vyrgin gods moder / as thou verily louedest thy sone and verily woldest that he were loued â–ª gete me that grace of thy sone that I may veryly loue hym ⧠Truely I hope that thou sholdest fynde grete confort in such deuout wordes And yf thou may I wolde thou saydest to her among her psalters of Auees called our ladyes psalter Also I wolde thou were occupyed namely on holy dayes with redyng of deuout bokes as is Stimulis amoris or such other In the which specially I recommend to thy medytacyon the holy passyon of our lorde Iesu and namely after complyn after matins And beleue it ryght well it shal inflame thy soule ferueÌ„tly in his loue / and teche the for to dispyse this wretched worlde And also it wyll teche the for to wynne grete pacyence in al maner aduersiters And it wyll arme the agaynst thy gostly enmyes and gyue the myght strength to ouercome theÌ„ worthyly For as saynt Bernard sayth Be a man neuer so delycate yf he consyder inwardly the bytter passyon of Chryst / he must nedes absteyn hym be he neuer so wrath full he must nedes forgyue be he neuer so malycious he must be bothe ful of pyte compassioÌ„ Say therfore with the same holy Bernarde say it inwardly intentyfly thus ☞ O good Iesu how myghtyly hast thou called me enbraced me to the with thyn holy armes of thy holy passyon where thy soule passed out of thy body and water out of thy syde blode out of thy herte O mercyful Iesu thou louedest me thaÌ„ full hote / ful feruently good lorde forsake me not now Thus mayst thou growe on hygh by deuocion bothe in vocall prayers and in mentall prayers ¶ It is necessary for the also syster yf thou wylt encrease and grow deuoutly incongregacion for to eschue syngularite in all thin own outward obseruaunces myngle or tempre dyscrecyon with all thy dedes lest it be sayd of the as our lord sayd in his gospell Ecce homo q cepit edificare et non potuit consummare Lo sayth our lorde this man hath begon to buyld but he can make no ende Therfore do so discretly as thou mayst coÌ„tinue Take no specialites on the wtout leue / but kepe a comyn forme of lyuing For by dyscretion and
se the preuytees of his godhede which afterward he wrote mere hyghly than euer dyde ony other To him bycause of chastyte our lorde in his passyon commended the kepyng of the moost holy chaste gloryous vyrgyn his owne gloryous mother For loue of chastite also it was that this same a postell loued specially the holy kyng saynt Edward for to whome he appered receyued his ryng in almes sent it agayn warnyng hyÌ„ before the time that he shold depart out of this lyfe receyue in heuen the great rewarde of chastyte which is full plenteous synguler as our lorde promyseth by his prophet I saye sayth Esa lvi Dabo ennuchis meis in domo mea locuÌ„ et nomen melius a filijs et filiabê° â§ I shall gyue sayth our lorde to my chaste seruauntes a place and a name in my hous of heuen better and more worthy before other of theyr sones or doughters O therfore now thou mayst se by this how worthy and excellent a vertue is chastyte and how acceptable and pleasyng it is to our lorde Iesu thy heuenly spouse Kepe it therfore and halse it to the as that thyng that may make the full louely pleasyng vnto the hye kyng â–ª and thyn endlesse spouse Iesu whither saynt Agate knew not this whan for the loue faith of chastite she went vnto deth as she wold go to a great feast whyther also saynt Margarete faynt Katheryn knew not this whiche for the loue of clene chastite chose rather to be martyred than for to lese it whither also saynt Lucy knew not this that for the loue of chastyte the holy goost made her so heuy that she myght not be drawen with many folde tyemes of oxen to the brothell or strumpet hous whyther also saynt Agnes that was so tendre of arge which was led vnto the brothell hous where an aungell of god kept her by ordinaunce of god was more clad with her heare than by ony clothes I trowe yes Loke syster and thou shalt fynde that all these holy vyrgyns rather wold be dead than to lose theyr chastyte The thyrd thynge that may styre vs to the vertue of chastyte is the inwarde callyng of our lorde the coÌ„fortable inspyracion of graces whiche our lorde sheweth to all meke chast soules for all suche desyreth vii thynges of god One is the syght the loue of hym and set ryght nought by outward beaute of any creature as for any lykyng in synÌ„e An other is that all suche desyre to haue right noughte but only wherof to lyue that to theyr only nede wtout ony superfluyte The .iii. is all suche fle eschewe vayne ydle wordes The .iiii. is they care not for to se theyr worldly frendes neyther faders nor mothers for our lorde they loue and desyre The .v. is al such coueyt to kepe mekenesse wtinforth in theyr conscyence and withoutforth in theyr habyte The .vi. is that all such be in wyl neuer to doo vnclennesse but rather for to dye The .vii. is that all such bryng forth to our lordes seruyce mo chyldren by theyr good conuersacyon good exsample by spekyng of spyritual and goostly wordes than they shold haue done yf they had ben wedded ☞ Lo syster what graces our lorde gyueth to all meke maydens Thus than chast vyrginite is peas of the flesshe scyleÌ„ce of charges pryson of lustes stoppyng of the .v. wyttes as touchyng to euyl the bedle of good name fame ioye of conscience parte of the nature of auÌ„gels fayrnesse of good lyuyng lord shyp of vertue the bed restyng place of Chryst and the foundament of al goodnesse Chaste vyrgynite is also as a lylly vndefyled ¶ In a lylly be .vi. whyte leaues by the whiche clennesse of chastyte is sygnyfied The fyrst is sobrenesse of meat drynke The second hard waring The iii. besynesse of labour The .iiii. keping of the. v wyttes The .v. casynesse of wordes The .vi. auoyding and eschuyng of ydlenesse Such chastyte as doctours say rauysshed the ê“phete Elyt in a fyry charet in to paradyse By such chastyte the same prophete reysed dead to lyfe By such chastyte Elizie the prophete had gyuen to hym of god a double spirite one of prophecy and another of myracles Such cleÌ„nesse chastyte queÌ„ched the outward fyre of the .iii. chyldren whiche were cast in to the fire as is rehersed in Danyel the prophete And no wondre though such outward fyre myght not brenÌ„e theÌ„ for as moche as the feruour of vnclennesse brenneth not them wtin All suche may in no wyse be breÌ„ned of ony mannes ordynaunce withoutforth that quenche the deuyls fyre withinforth And that hath be wel ê“ued by holy vyrgiÌ„s afore whose materyal fyre our lorde quencheth with his dewe without forth bycause they had quenched the fyre of hell withinforth Such chastyte delyuered Danyel fro deuouring of lyons bycause he dystroyed in hymself that moost cruell beest of flesshely delectacyon whiche is wylder wodder more than ony other wylde beest Thus than chast vyrgynite is the spouse of Chryst the throne of god the temple of the holy goost the hale of the endlesse king the treasure of heuen the ernest dowry of euerlastyng rewarde and the gate of paradyse And for to say shortly chaste vyrgynite maketh a man or a woman in this wretched body blyssedly to clepe and gracyously to wynÌ„e the blysse of heuen ¶ For to conclude vp this holy fruyt of chastyte foure great vertues I fynd wherby it is hyghly coÌ„mended praysed in the syght of god ⧠One is that chaste vyrgynite groweth among worldly people as the lylly dooth among thornes For lyke as a lylly among thornes groweth vpright without hurtyng so dooth worldly chaste vyrginite among worldly people thus sayth Salomon Cant .ii. Sicut lilium inter spinas sic amica mea inter filias As a lylly sayth our lorde by Salomon groweth without hurtyng among thornes so doth my deare beloued spouse chast virginite amonge all myne other doughters The seconde vertue is that chast vyrgynite beryth the precious floure aboue all other maner of chastite be it of wedlok or of wydowhed For lyke as one sterre passeth an other in shynyÌ„g in the fyrmament so doth chastite among all the clennesse of the erth The thyrd vertue is that chast vyrginyte hath the hygh seate in heuen next vnto the trinite in as moche as our blyssed lady goddes mother that holy virgyn is inhaunsed in blysse aboue all the orders of aungels Therfore glad may all chast maydens be whiche hathe so speciall a vyrgin nygh the trynite The fourth vertue is that chast vyrgynite here in erth is most next vnto Chryst bothe bodely and goostly Bodely bothe by famylyer conuersacyon and also by naturall knowlege ⧠The fyrst was well knowen by saynt IohnÌ„ the euangelist whiche by the merytes of his chastite was most famylyer with Christ aboue all the apostles and moche preuy to the secretes of his godhed The seconde was wel knowen in our blissed lady that holy vyrgyn whome our lorde chase to his mother because of her meke vyrgynyte so was borne of a chast vyrgyn to shew therby that he loueth euer the clennesse of meke and chast vyrgynyte ☞ Lo how vertuous chastyte is kepe it well for yf it be lost it may neuer be wonÌ„e agayne Though thou lese charyte thou may haue it agayn as well as euer thou hadest so of goostly ioy of pacience of sufferaunce of goodnesse of benyngnite of myldnesse of true lyuing and of contynence whiche I call here sobernesse of lyuyng but not so of chastyte For yf ye lose that it may neuer be had agayn as it was And therfore I pray the kepe it wel Which if it be meke wyll brynge in all the other vertues ⧠⧠†¶ Now syster I pray the specyally eate oft of this fruyt bothe wakynge and slepyng for it is swete in smellyng that it sauoureth among auÌ„gels in the blysse of heuen Parte with thy sysysters of this fruyt that ye all at the last may come thyder where as your holy cosyns be aungels there for to se the vyrgyn of vyrgyns our lord your louynge spouse her blyssed sone endlesly AMEN ¶ Here endeth an epystle made and sent to a relygyous woman of the .xii. fruytes of the holy goost ⧠Robert Coplande
the spredyng abrode of the braunches of a relygyous tree planted in our lordes gardin / by the whiche thou shalt vnderstande charyte For lyke as braunches in a tree spreden abrode so shold charyte in relygion So syster must thou do after the depe rotes of mekenesse after the water of very compunction thou must extende thy braunches of charite that bothe in dede and wyll thou loue all creatures in our lorde or for our lorde For he that hath charyte hath all goodnesse maketh all others goodnes his goodnes as saynt Austyn sayth Such one presumeth neuer proudely agaynst other / for he holdeth all other better than hymselfe Suche one hath none enuy to other for yf he lacke goodnesse he fyndeth it by charyte in other Suche ont kepeth neyther yre nor hate in his herte / for chary tably he forgyueth lyghtly Thus by charyte synnes benhyd as the apostle sayth Caritas operit multitudmem peccatorum That is suche charyte hydeth the multitude of synÌ„es / for it destroyeth them Syster suche charyte thou must haue in relygion to all and namely to thy systers in laboryng for them in supportyng of theyr charges / and if thou mayst not than pray for them for without suche charyte there is nothyng so acceptablene merytoryous to god whiche maketh heueÌ„ly chyldren to be knowen fro worldly chyldreÌ„ as doctours say en vpon the text where our lorde sayth to his dyseyples In hoc cognosceÌ„t omnes qd mei discipuli estis si dilectionem habueritis ad inuicem ☞ In that sayth our lorde ye shall be knowen for my dyscyples and for my chyldren yf ye haue loue and charyte eche with other For as saynt Austyn sayth he that kepeth charyte in his owne lyuyng he it is that hath fully the law within him bothe the mysteryall felyng therof and also the playne vnderstandyng But now for bycause saynt Paule sayeth Caritas non agit perperam Charyte dooth nothynge frowardly nor wyckedly he sayth but ryghtwysly and ordynatly I councell the beware as moche as thou mayst that thou offende none in erthe And yf thou offende ony persone anone lowely meke thy selfe and aske forgyuenesse Be no stryuer in wordes in ony congregacyon Nor vse thy toÌ„gue to speke wordes of foly or folyshly ne fals wordes for as saynt Austyn sayth ¶ what so euer is sayd or doone agaynst conscyence it edytyeth and buyldeth to hell warde Somtyme it is lefull to hyde trouthe / but it was neuer lefull to say fals If it happen the somtyme of lyghtnes to here of ony persone ony euyll tale be well ware among other coÌ„munycacion it passe the not / ne in no wyse thou breke not out withall To here and lytell to speke it is a good tokeÌ„ and namely of yong folke If thou hast benacustomed to here or to speke euyll afore the tyme that thou entrest in to relygion thou art nowe more bounde to kepe thy toÌ„gue What is relygion without resteynyng of the tongue The senteÌ„ce of the holy apostle Iames is this Si qs pit tat se religiosuÌ„ esse non reseruaÌ„s linguaÌ„ suaÌ„ sed seducens cor suuÌ„ huius vana est religio That is He that weneth he be a religious man or woman / refreyneth not his toÌ„gue his religion is nought worth for such one deceyueth his own hert whiche shold be occupyed with vertuous scylence If thou wylt be a true relygious woman speke scantly in thyn owne cause as SalomoÌ„ sayth Adolescens vix iÌ„ tua causa loqÌ„re That is to say Thou yong man scantly speke in thy owne cause Therfore it is that our lorde hath gyuen a man and a woman two eares and one toÌ„gue that they shold be redy to here and lothe to speke Be therfore seld rare in wordes neyther dysputer nor defender of maters If thou be blamed ryghtfully or wrongfully / be it of thy systers or of thy souerayns yf thou wylt be a veray ouercomer of the herte lerne for to suffre mekely all this is for kepyng of charite Charyte is better kept in scylence than in speche I pray the therfore kepe vertuously scileÌ„ce in cloyster / frater / dorter / and quere and in all tymes and places After complyn aboue all thyngrs loke that thou kepe specially than scilence but yf â—â—be for grete ineuytable nede and yet with leaue yf thou mayst And as soone as thy nede is done than cease Be neuer pryuely mony place with ony persone wherof myght aryse obloquye eschue this as moche as thou canst Be well ware in ony wyse that no maner deformyte in thy lyuyng neyther of carnalite nor of worldlynes blot or dymynys she charyte whiche is the very ornament or arayment of all relygyous lynyng No carnal loue sholde be among you but spyrituall or for spyritual loue Of carnall and flesshely loue it nedeth me not moche to speke of at this tyme / for it shold be to all relygious folke moche abhomynable and lothsome to here But there is one maner of loue whiche is couered vnder colour of charite and feyneth him for to haue zeale of vertue as is loue affectionate not fully spyrituall but it is myngled or myxte with carnalite All suche louers do delyte to speke oft togyder / whiche alway is not of goostly thynges And yf it be soÌ„tymes of goostly thynges a lytell in the begynnyng anone or soone after it is chaunged in to worldly thynges God graunt it be no wors / that is into carnall thynges What euyll hath come of suche affectionate loue god knoweth / which knoweth all pryue thynges and to whome nothyng is hydde This loue for as moche as it hath his fyrst begynnyng of the assent of the flesshe by affectioÌ„ it is more flesshely than goostly And it is well knowen of suche that haue had this maner of loue in experyence how moche a soule is distracte which is encombred in such carnall affection Grete sclauÌ„dre aryseth therof though thou be enclosed Thou hast nede to be well ware of sclaundre for that crepeth out of an vnclosed hous meruelously I say not this for to lete the of thy goostly coÌ„munycacion as moche as longeth to coÌ„fessyon / nor to be relygyously mery with thy systers / namely with suche the morne euery day after our lorde / syng mornyngly in theyr hertes thus Ubi cubas vbi pascis in meridie That is Lorde where is thy resting place and where doost thou fede at noone tyme. As though they myght say thus ☞ Good lorde I desyre to wite in what hertes / and in whose hertes of feruent loue and charyte hast thou thy restyng place and in what place art thou fed with swetenesse and deuocion with suche coÌ„myn oft for they may set the on fyre and brenne the all in loue All such desyre for to be departed out of this worlde and be with theyr forde Iesu with all suche I wolde thou had thy specyall coÌ„munycation with all other thou mayst speke by the way
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
the good dedes of holy chyrch and at the last be ryche with heuen blisse The fourth vertue is that it maketh a man lykyng pleasauÌ„t to god For whan a soule loueth our lorde our blyssed lorde wyll loue hym agayne which passeth al other loue As our lorde sayth by Salomon Prouerb .viii. Ego diligeÌ„tes me diligo I loue theÌ„ the loue me he sayth And in another place our lorde sayth thus Io .xiiii. Qui diligit me diligetur a patre meo et manifestabo meipsum He that loueth me he sayth shall be loued of my father I shall loue hym make me all open to hym in shewyng me to hym as a louyng father Thus syster charite is pleasauÌ„t and lykyng to god I praye the kepe well this fruyt ofte eate therof bothe late and erly full and fastynge For it is as good after meate as a fore meate in the nyght as in the daye parte with thy systers but eate it neuer colde Roste it well make it ryght hote in the fyre of Chrystes loue whiche sent among his dystyples breÌ„nyng tongues of charyte that bothe they all his folowers in erthe sholde speke brennyngly of loue and charyte eche to other and so to lyue euer in loue our blyssed lorde graunt vs all for his blyssed charyte Amen ¶ The seconde fruyte of the tree of goostly lyuyng is Ioye Ca. ij THe second fruyte of the holy goost in holy lyuers is called Ioye Truely Ioye in the holy goost that is goostly ioye / not erthly ioye but for to ioye in god in hope of endlesse goodes / and in the grete benefytes of our lorde All suche ioye is for to be glad and ioyfull of the encrease of vertue of other for to thanke god for them / and for to lothe all vanytees and for to be quycke and mery goostly in dyuyne seruyce This is that fruyte of ioye which I wolde thou eate of whaÌ„ worldly wretched gladnesse is about to chaunge thy soule in to dyssolucion and banyte That is whan it wold make the to ioye in affluence of temporall goodes / of laughynge and scornyng of ydle tales and dyshouest playes And also wolde make vnsauery to the al that longeth to godward / as is to be dulle in dyuyne seruyce in besynesse of deuocyon vertue and suche other All this is no goostly ioye but worldly ioyes It is no very ioye but vayne ioye Gostly ioye is very ioye though it be no full ioye This ioye may none haue but suche that be in charyte eate therof swetely as I sayd before in the fyrst fruyte of charyte Very charite axeth very ioye Of this ioye speketh Salomon thus Eccl .xxx. Non est oblectamentum suê‘ cordis gaudiuÌ„ That is there is no ioye to the ioye of the herte In thre thynges ioye of herte that is goostly ioye passeth all carnall ioyes Fyrst is that it is contynuall An erthly man though he syt at a delycate bodyly feast yet at the laste he shall iothe it be the feast neuer soo delycate But a sure ioyfull soule set in vertue is euer as it were at a contynuall feast without lothynge The seconde is that goostly ioye is more pure than erthely or carnall ioye Aglotonous man fyndeth many bitternesses annexed to his ioye One is afflyction and torment within hymselfe of longe delay from his delycates that he desyreth Another is defaut that he findeth in theÌ„ whan that they be set afore hym / which is not made to his lykynge And yf that they be made to his lykynge than he receyueth them so lustyly ioye / the more it is had the gladder is the hauer Neuer wery nor seke of thou vse therof The thyrde is that carnall ioye is of vyle thynges not lastyng But ioye of herte is of very good thynges euerlastyng Many thynges I fynde that causeth a man to be glad in herte and also in godstly ioye One is parfyte purete and clennesse of conscyence A very gentyll soule resteth moche rather in the bedde of a clene conscyence than of an vnclene conscyence For kyndely the the pure and clene soule abhorreth and hath abhomynacyon of vnclenesse / and hath right grete ioye of clennesse As oft as the soule is syke so often it is vnclene Sykenesse of the soule is vnclennesse whan thou soule is hole that is whan it is in clennesse / than it is in reste and ioye as Salomon sayeth in his prouerbes Prouerbiorum .xvi. Dulcedo anime samtas ossiuÌ„ That is The swetenesse of the soule he sayth that is the clennesse of the soule is helthe of the boones By these bones be vnderstande gyftes of graces of the holy goost which be myghty and stronge as bones and kepeth the soule in strengthe and vygour It is not so with worldly louers whiche haue erthely ioye For theyr ioye is not lastynge in as moche as they lacke clennesse of theyr conscience The seconde is the dyschargynge of the burden of euerlastynge dethe whiche all wretched synners be charged with As the holy prophete Dauyd sayd Ps .xxxvii. ⧠Iniquitates mee supergresse sunt capud meum sicut onus graue grauate suÌ„t super me The wyckednesse he sayth of synners haue ouerpassed theyr heed for as a greuous burden they be passyng greuous aboue hym Of this all clene soules be dyscharged for asmoche as they haue clensed theyr conscyence by oft coÌ„trycion so that they fele an herty ioye in god The thyrde is Fredome of soule for they be not bounde in the boÌ„des of the fende Who that hath the holy goost hath fredome as saynt â–ª Paule sayth it Cor .iii. Ubi spiritus duÌ„i ibi libertas Where the holy goost is there is fredome out of the deuylles daunger whiche causeth in a clene soule grete gladnesse This fredome hath not wretched synners for they be so bounde in the deuyls bondes that they may not do as they sholde do after the hygher parte of reason Of this bonde speketh Salomon sayth ê“uer .v. Iniquitates sue capiunt ipium et funibê° peccatorum suorum vnusquisque coÌ„stringitur ⧠with wyckednesse a synner is taken and so with the bondes of synnes euery synner is bounde Our synnes be the bondes wherwith we be bounde lete vs breke these bondes and than may we haue fredome of spyrite and be in grete gladnesse The fourth is rest of tormentes from all euyl affections by the whiche all wretched synners be oft tymes tormented in herte / that is with richesses with delytes and with worshypp And so they be tormented with suche thinges that they perysshe and spyll withall They be also tormented somtyme with drede as it sheweth well in a coueytous man For though there be peas ynough yet he supposeth euer that he shall be deceyued by theues Somtyme also they be tormeÌ„ted with wrathe suche other passyons All these euyll affections wretched passyons cease in them that lyue well and therfore they fele right grete rest and grete ioye
away for theyr great mekenesse that they 〈◊〉 â—â—â—ynystryng to my swere louers whiâ—◠〈…〉 ioye of me The .xii. is that the hertes 〈◊〉 soules be lyffe by from erthly thynges 〈◊〉 may 〈◊〉 suche a soule to the fyrmament 〈◊〉 is 〈◊〉 clere for there in suche clerenesse 〈…〉 all suche soules buylde theyr neâ—â—◠〈◊〉 all erthly thynges by holy medytaâ—â—â— The .xiii. is that al clene soules ben oftenâ—◠〈…〉 eyther in redyng or in heryng 〈◊〉 good 〈◊〉 of wysdome or elles in swetâ—â—â—yers or in suche other goostly exercyses Suche can not syue blissedly and ioyfully with out suche holy contrâ—nplacyon for they haue â—eyther but â—rnesse nor heuynesse but ioye and â—â—adnesse Salomon sayth Ecclesia .xxiii. Niâ—â—â—â—â— dulâ—râ—â—s quam inspicere in mandatis dei There is nothyng so swete he sayth as it is to beholde in the wysdome of our lorde and in his coÌ„maundementes Therfore it was that Moyses whan he had talked with our lorde and receyued his coÌ„maundementes that he neyther dyde eate nor dryÌ„ke afterwarde for ioye of that holy presence forty dayes and .xl. nyghtes It was a great feast to hym him thought for many dayes the conforâ—e of our lordes preseÌ„ce and his speche ☞ O syster there be many ferre fro suche Ioyfull swetenesse that be lothe to here our lorde speke to them Anone they waxe dulle in soule haue no sauour of his speche whan speketh our lorde to vs Truely whan we rede suche thynges that be holsome to the soule Ex here other say to vs by preachyng or exhortacy oâ— I pray the be none of tho The .xiiii. is that all suche clene soules gouerne dyscretely theyr bodyes from excesse of mysrule in eatynge and drynkynge and stepynge They haue not suche hodyly dyseases as haue mysruled folkem excesse nor they dye not so soone as other but lyue longer to goddes worshyp out take suche that our lorde withdraweth out of this worlde by his preuy domes The .xv is the greatnesse of dyuyne loue that suche clene soules doo fele in within them selfes Loue is a very easy yoke and what some euer thynge is drawen with suche an easy yoke is made very easy and soft Saynt Bernard sayth ¶ O thou yoke of holy loue how graciously drawest thou to the suche as thou wylt drawe to the. All harde thynges greate thynges loue maketh lyght vneth of ony charge The .xvi. is that al suche gladsome â—lene soules make theyr wylles euer to accorde to the wyll of god For ryght as the wyll of god is fulfylled in them so the wyll of theÌ„ is fulfylâ—ed in other as though god bade it The .xvii. is that suche ioyfull and clene soules haue ioye vp 〈◊〉 ioye that is they haue double ioye here in erth â—â—ere is they haue ioye in Chryst all his werâ—â—s Another is they haue ioye of his body that is 〈◊〉 sayntes that be in heuen and of holy lyuers â—â—â—erthe The greatenesse of this ioye vpon ioye â—ay be fully consydered in suche that haue grâ—â—â—â—â—â—arite win them greate goostly gladnesse 〈◊〉 ryght as a mother hath greate ioye of her 〈◊〉 whan he is made a bysshop or singeth his 〈◊〉 masse or hath ony greate dygnyte which 〈◊〉 rekeneth for her owne worshyp / so all suche â—â—â—full soules thynkes that it is theyr worship â—hat sayntes be worshypped in heuen and also 〈◊〉 chrysten men encrease in vertue here in erthe which may also be vnderstande by all the lymes of a maÌ„nes bodi yf one parte of his bodi is wel 〈◊〉 case it is ioyfull and glad of the ease of euery other lymÌ„e so clene and ioyful soules in god haue ioye of eche other both of good that be in erthe and also of all holy that be in heuen The xviii is that causeth a clene soule to be in ioy is the longe vse of them that haue longe contynued in goodnesse Lo sister the longe contynuaunce of good lyuyng bryngeth in gladnesse of soule The .xix. is hope of mede for our long abydyng in good lyuyng As saynt Paul sayeth Ro. xii Spe gaudentes They that hope of endlesse rewarde suche soules wax ioyefull The .xx. is ioye of contemplacion that suche clene ioyfull soules fele somtyme with the whiche contemplacioÌ„ a soule is moche illumined and lyghtned Suche a soule seyth in his ioyfull coÌ„templacioÌ„ ryuers flowyng bothe hony and butter As sayeth Iob .xx. Vidit riunios stuâ—â—eris torrentis inellis et butirs Saynt Gregory sayeth vpon the same texte that these ryuers be callyd of the holy goost and they be reÌ„nyng ryuers for they be right plenteously gathered togyther in a contemplatyue soule whiche blyssed spiryt with all his holy gyftes fyllyth a conteÌ„platyue soule bothe wyth the swete hony of the godhed and also with the swete butter of passion that was thristed out vpon the cherne of the crosse Right as hony is gathered of flowers and of the ayre and butter of the body so contemplacion is gotten of the godheed of our lorde of swete heuely thinges of the bytter paynes of our lordes body And so by the gentyll bee of clennesse that hony of contemplacyon is brought to the hyue of the soule And by tendre compuÌ„ction the bucâ—er of Chrystes passion is brought in to the cherâ—e of the herte for to souple it and make it softe agaynst all maner anguysshes Oh well were 〈◊〉 soule at ease that might ioyfully souke of this â—hony eate of this swete butter Suche a conâ—eplatyue soule sholde then fele great rest / great â—â—â—ernesse / great delyte / great ioye / great loue â—â—uour in Iesu the lasteth euer lytel hauyng myÌ„de of ioye of this lyfe Also suche one though it â—ray lytell with the mouthe yet it is full with â—od and seeth oftymes into heuen beholdeth there the sayrnesse of aungels and of holy souâ—es O syster now is this ioyfull contemplacyoÌ„ 〈◊〉 wonderfull ioye of loue which ioye canno toÌ„â—â—â— tell And though that wonderfull beholdiÌ„g 〈◊〉 all the soule yet for habundaunce of ioye â—â—â—â—enesse whiche ascendeth in to the mouthe â—â—the body soule ioyeth in god There is none that hath this grace of contemplacyon but suche that our lorde first inspyreth to forsake this worlde alwordly vanytees the couetyse of the byle lust therof And than after that heledeth suche a soule by herself alone and speketh hym selfe to her herte and there gyueth her souke of his swetenesse of loue and than he styreth her to holy prayers medytacion and teares At last he maketh her gather her herte togyther and set it in hym And than he openeth to the eye of the soule the gates of heuen so that the eie may loke in to heuen And than the fyre of loue is veryly in her herte and brenneth therin and maketh it clere from all erthly fylthe and from all noyous thoughtes All suche so set be called contemplatyue soules be rauysshed in the loue of god For contemplacion is nothyng elles to mene but a
euer therfore the this lord of peas cometh bryngeth with hym his swete peas or gooth awaye withdraweth his peas leauing the in trouble as the semeth chauÌ„ge neuer thy hert fro hym lest he passe for euer away fro the. But peasibi byde in prayer his comyng agayn and so thou shalt kepe rest of herte wylt thou kepe well peas than conformethy wyll to goddes wyll and so shalt thou kepe peas For so sayd the auÌ„gels in christes byrth Pax hominibus bone voluntatis Peas they said be to al people of good wyl If thy wyll with stonde our lordes wyll thou shalt fynde no rest for he wyll at the laste haue his wyll done wyll thou nyl thou wylt thou also kepe well thy peas than withdrawe thy hert froÌ„ all erthly loues For thou shalt neuer haue peas if thou set thy hert in sekyng of suche thynges Saynt Gregory sayeth ⧠What is more laboryous than to set our hert sore on worldly thiÌ„ges And what is more restful then nothing for to desyre of worldly thynges but only oure bare necessaris Thou mayst also kepe this peace yf thou kepe dylygently thy .v. wyttes for whan the gates were shet the disciples with in our lorde sent in peas amonges them said Ioh. xx Pax vobis what is it els for to close thy gates but to refrayne al thy .v. wyttes froÌ„ vnlefull desyres whiche dryueth away peace Thus sister kepe peace within thy selfe than shalt thou be a good maker of peace amonge other and yet wyll they neuer hertly be reconsyled to suche that are them forgyuenesse what be suche scorners of peas and not louers of peace for they be no verilouers of peas but if they be as redy to seke peas of those that haue trespaced to them as suche that haue trespased to them be glad to offre them peas As Dauid saieth Ps xxxiii Inquire pacem et persequerecam That is for to say Seke peas and sue to haue it parfitly There be also many which be redy for to receyue peas of other that haue trespaced to theÌ„ but not so redy for to offre it fyrst to other to whome they haue offended It is more glorious in the syght of god for to seke peas before thou be called to peas than whan thou art called For it is more curtesy to gyue a gyfte before it be axed than to graunte it whan it ys axed All suche that seke noo peas but refuse it whan it is offred they vnderstande not the peas is the herytage of chrysten people For yf they vnderstode verily that peas were the heritage of chrysten men whiche Chryst dyde bequethe them in his testament they wolde neuer abyde for to recouer theyr herytage tyl they were prayed therto but they wolde sue therafter with all maner of haste for to haue it Also all they be called peasyble that labour do theyr besynesse for to breake strife and debate among other For that was the offyce of our lorde Iesu whiche laboured to his lyues ende and shed his bloode for christeÌ„ peas And in token the he laboured sore for our peas after his resurrectioÌ„ he appered to his dyscyples and shewed them his handes his fete and also his body all wounded the they myght vnderstand therby what costes expences he had done for to purchace peas for them as though he had sayd to them thus Set not lytel by peas for it hath cost me my lyfe Now syster this is a deynte fruyte for vneth it may be founde it hath so many lettynges for to growe ☞ which ben they that letteth peas of hert Truely syster wrathe / hatred / stryfe / debate / worldly besynesse / outward noyse Therfore yf thou wylt haue very peas in herte beware of all these This fruyte syster hath .iiii. greate eertues and fayre One is that all they that haue peas be made goddes chyldren in erthe as our lorde sayth hymselfe Beati pacifi qmÌ„ fili dei vocabuntur Blyssed be they that be peasfull for they shal be called goddes children His chyldren by folowyng his steppes For the offyce of our lorde was in erthe to make peas and so do all suche The seconde vertue of peas is this / the it clenseth the eye of the soule For peas is of such clennesse that it clenseth a soule so clerely that it may se god as the holy apostle sayeth Heb. xii Pacem sequimini et sanctimoniam cum omni bê° sine qua nemo videbit deuÌ„ That is Shew peas and holynesse with all folke wtout which peas may no man se god The thyrde vertue of peas is that it maketh redy a place to our lorde There is no place so pleasaunt to our lorde as is the place of the herte whan it is in rest Doo well thy dyligence for to loue well this fruyte and pray our lorde to take parte with the of his owne fruyte of peas And than shalt thou haue god at thy feast as saynt Paule sayth .ii. co xiii Pacem habete et dominus pacis erit vobiscuÌ„ Haue peas with you and the lorde of peas shal be with you The fourth vertu of peas is that our lorde gyueth for our erthly peas here peas euerlastyng without ende For they that haue peas kepe peas and loue peas here they may be sure of endlesse peas as the prophete Esay sayth Esa xxxii In pacis pulchritudine coÌ„qui esces In fayrnesse of peas all suche shall rest Here thou sholdest slepe in peas and there thou shalt rest in peas as Dauyd sayth Ps iiii In pace in idipsuÌ„ dormiam et requiescam In peas he sayth with my selfe I shall slepe rest That is I shall so slepe here in rest and peas with in my selfe which peas rest is in me vnchasigeable and vnuaryable that I may at the laste partytely rest in blyssed peas without ende O how mery syster yâ— mayst be in kepiÌ„g of peas For veray peas where it is had bryngeth the soule into great clerenesse 〈◊〉 tranquylyte what is peas but tranquylite of soule symplenesse of â—erte the bonde of loue and yâ— felawshyp of charyte Suche peas putteth away dyscorde / reoresseth wrathe / destroyeth pryde / and louerh mekenes / it seketh god / it loueth god / it cannot hate / it teacheth to loue / it cannot be proude He that hath suche peas kepe it will And he that hath lost it hye him fast that he may wynÌ„e it agayne ⧠Lo syster yf thou be thus peacyable and in peas sue after such peas with clennesse Thou mayst be meke and mylde and symple in herte pure in thy wordes innoceÌ„t in thy wyll according with god in thyn affecâ—ion that thou may at last be with theÌ„ in blysse that haue fruycyon vse of this fruyt of peas without ende ⧠AMEN ⧠¶ The fourth fruyt of the tree of goostly lyuynge is Pacyence Ca. iiii ¶ Of the fruyt of pacyence THe fourth fruyte of the holy goost in
outwarde worldly goodes for the loue of heuenly goodes so now put them out of thy mynde as moche as thou mayst / and haue mynde of the vowe of pouerte not to haue one pynne mo to thy heed than is taxed in thy holy rule Be none other in thy soule than thou apperest outwarde in thyn habyte For of al synnes ypocrisy is a peryllous synne / namely amonge relygious folke Good sister be well ware of that cursed synne ypocrisy / and kepe the from al maner curyosite and superfluyte whiche ben very deedly enmyes to the holy pouerte of relygigion ☞ whan ony maner temptacyon of worldely couetousnesse is at ony tyme presented vnto thy soule anone haue mynd of the moost blissed pouerte of our worthy sauyour Iesu chryst thy chosen spouse and of the moost holy virgin his moder in worshyp of whome thy relygion is grounded Of the pouerte of Chryst and his blyssed moder beryth wytnesse the poore cryb and few clothes which he was wrapped in at his byrth Se now what pouerte he suffred in his begynnyng / and also all the tyme of his beyng in this lyfe who was euer poorer thaÌ„ he For he sayth hymself in his holy gospell Uulpes foueas habent et volucres celi nidos filiê° autem homims non habet vbi caput suum reclinet That is Foxes he sayth haue dennes and holes to hyde them in and byrdes haue nestes but the sone of the vyrgyn is soo poore in erthe that he hath not wherin he maylye his heed Also that he loued pouerte at his endynge that is in his passyon / the blyssed crosse whiche he hyng vpon bereth wytnesse where herde euer ony man or woman that ony body in his dethe what passyon soeuer he shall suffre â–ª sholde be denied his clothes for to couer them wt. Or if he axed drynke shold it not be gyuen to hym yes rather than fayle water But our lorde Chryst Iesu in his holy passyon hong naked vpon the crosse And whan he was athyrst tasted galle with eysell for his drynk Lo syster where herdest thou euer an hyer pouerte ☞ Of this pouerte and other suche thou must haue mynde that thou mayst suffre the better pouerte of relygyon If thou hast meate and drynke clothyng and a boke to loke vpon / it is inough to the. And yf thou hast more than these and namely more than is assigned in thy rule or more than thou hast leue of thy souerayne to haue thinke that thou arte ryght ferre from our lordes blyssed pouerte / and his holy moder ¶ Good syster folowe this holy pouerte that thou mayst deserue for to haue that kyngdom whiche is ordeyned for poore in spyryte / as our blyssed lorde ê“myseth hymself where he sayth Bearti pauperes spiritu quoniam ipsorum est regnum celorum Blyssed be tho he sayth that be poore in spyryte for theyrs of ryght is the kyngdom of heueÌ„ for theyr herytage If thus thy water bowes be lopped away thou mayst growe ryght hye in deuocyon and contemplation ¶ what sholde be thy hye growyng Truely but deuocyon in prayers For as doctours sayen prayer is no thyng els but ascension or lyftyng vp of the soule to god by deuocyon which is deuyded parted in two partes / that is in to vocall prayer mentall prayer Vocall prayer is prayer made by mouthe accordyng with the soule Mentall prayer is all onely of the soule or mynde with sylde spekyng of the mouthe To vocall prayer that is euery day to serue our lorde Iesus and his blyssed moder in sayng matyns pryme tierce sext none euensong complyn thou art bouÌ„de by thy relygion but yf thou be lawfully letted And therfore to these I councell the to haue a zeale and a loue to say them distinctly and apertly with a pronouÌ„cyng of thy wordes gyuing therto the intent of thyn herte / so that thy toÌ„ge be not in the quere and thyn herte in the town In suche sayenges as moche as thou mayst eschewe distraction And that thou may so do make there dy afore after the councell of Salomon where he sayth thus Fili accedeÌ„s ad seruitutem dei sta in timore prepara animam tuam ad temptationeÌ„ That is â–ª whan thou goest to the seruice of god stande there in drede make redy thy soule for to withstand temptacion For than wycked spirites ben right besy for to let deuout soules from the good spede of prayer by immyssions of theyr subtyll temptacyons we haue neuer so many temptatyoÌ„s whan we be out of the quere as whan we be in the quere of gods seruyce ⧠Therfore I councel the for eschewyng of all euagacions cast downe thyn eyes vnto a certayn place all the tyme of dyuine seruyce be it nyght be it day ymaginyng in thy herte as though thou se lyeng afore the Christ Iesu streyned vpon the crosse And he with the crosse togyder lyft vpon hygh with woundes bledyng And in that lyfting than lift vp thyn tyes suynge after and renne from wounde to wounde and so sigh and sob pryuely Now for the nayles now for the thorns now for the spete now for the crowne now for the fete now for the handes / and so thanke him for his passyon whiche he suffred for the. ¶ And among all suche goostly medytacions loke in ones or ofter if thou mayst and entre in to his herte by the wounde of his syde wherin thou shalt fynde all maner treasour of pyte There are harbo towe for charyte and in the name of god entre a goddes behalfe Quenche thy thurste there with plente of haboundaunce of his moost blissed blode For he sayth hymselfe Quiscitit veniat ad me et bibat He that thursteth come to me and drynk Of suche deuocion in dyuine seruyce our lorde is hyghly pleased Blyssed aungelles nygh at hand to such a soule / and not onely aungels but also our lorde hymselfe speketh to suche a soule thus occupied sayth Doughter aske what thou wylte and thou shalt haue it ☞ O now is this a voyce of grete ioye and gladnesse Answere agayne and say to hym in thy thought Lorde I desyre nothyng els but that I and all tho which trusten and shal trust vpon thy grete mercy may be admytted amonges thy chosen people in thy heuenly blysse And as the holy prophete Dauyd sayth Ad let andum in leticia gentes tue For to ioye in gladnesse among thy chosen people ☞ Lo syster suche thoughtes whyle thou standest indyuyne seruyce sholde fyll thy hert with so moche gladnesse loue and swetenesse / that thou shalt be lothe to thynke on ony other thynge vnder god Also yf thou myghtest haue medytacion than of his blissed moder Mary entryng in to the quere beryng Iesu her blyssed sone in her holy armes / vysytig now one now another the syngen deuoutly and corageously in dyuine seruyce without dulnes or slepynes ouerpassing all suche that ben sluggisshe and stepy or slouthfull
without confortable vysitacyon it sholde cause the to be the more quycker deuouter For afore feruent syngers with glad hertes praysyng and louyng theyr maker Iesu her blyssed sone with deuocyon she standeth long styll and beholdeth them face to face And so gladly to the mayde to al thy maydenly systers wyll offre her blyssed sone that ye may ioyfully clyppe the chylde kysse that chylde enbrace that chylde to your clene brestes O now is this a mery medytacyon for maydens whan thou hast long had this holy chylde in thyn armes beholde now and se how deuoutly the moder receyueth her blyssed sone agayne Knele doune in thy soule sister I pray the than delyuer the blyssed chylde to his blyssed moder for she must now goo for to chere other of thy systers Be not sory though other be gladded as well as thou Se now how she gooth full maydenly for to vysite other of thy systers And this is not ones but oftentymes whyles ye be at matyns and at all other tymes and houres And whan she hath so done se now how the chylde by the prayers of his blyssed moder lyfteth vp his holy hande and blysseth you all namely suche as singen with a corage sauourly deuoutly ☞ Lo syster I trowe veryly that suche medytacyons yf they be deuoutly coÌ„ceyued in thy soule shold put away dulnes in psalmody / euagacyons and dystractions / slepynesse / slouth / suche other temptacions indyuyne seruyce Al so whan ony maner of carnall thoughtes crepe in to thyn herte in tyme of gods seruyce anone crye in thyn hert knockyng and crossyng pryuely thy brest and say thus Cor munduÌ„ crea in me deus Lorde I praye the forme in me a clene herte I doubt not syster yf it be a fleshly thought with suche grete cryeng and crossyng it wyll ryght soone auoyde Also yf thou wylt eschue laughyng in dyuine seruyce I pray the kepe well thy syght And yf it happe somtyme that thou be wery by long abydynge in gods seruyce thynke that for euery verse our lorde wyll rewarde the in heuen a thousand yere and mâ—o ¶ Myghtyly therfore and dyligently laboure in the seruyce of almighty god after thy might and saye to our lorde in thyn herte thus If I more might more I wolde That I haue lord I gyue the. Beleue veryly sister our blissed lorde Iesu crist thy chosen spouse acceptyth thys gyfte for a worthy gyfte and a greate In this wyse syster thou maist ascende vp vnto god by deuocion in vocall prayers and also in mentall prayers that is by suche holy meditacion in tyme of diuyne saruice bothe in redyng and syngyng I mene not to be an hygh synger but for to be a deuout synger and a herty synger For in our lordes care sowneth not the crye but the loue not the voyce but the hert and wyl for to labour in his seruyce for his loue Lo sister thus mayst thou be a good singer though thou be no high synger He syngeth high whome our lorde hereth ¶ Also sister whan thou arte at our lady masse there behaue the deuoutly and reuerently And thynke how somtyme whan thou were in the worlde with what reuerence and what dyligence thou seruedest an erthly lorde or an erthly lady onely for to eschue theyr dyspleasure and for to wynne theyr benyuolence So now do thy dylygeÌ„ce or indeuour with moche more reuerence and more dylygence for to serue our heuenly lorde and our heuenly lady in heryÌ„g of her holy masse and of all other masses For to such holy seruyce thou hast now fully commytted the wherfore thou shalt haue a grete rewarde what rewarde is that wenest thou Truely Iesu hymself shall be thy mede and thy rewarde ☞ O now is this a grete rewarde for so lytell a labour Aboue all thynges therfore I praye the in tyme of herynge of thy masses refreyne the from all maner vnreuerence and dissolucion For be ryght sure yf thou haue more deuocyon in heryng of that masse than the preste hath that singeth or sayth the masse thou shalt receyue more grace of that blyssed sacrament than he ¶ On saterdayes or on other solempne dayes whan thou shalt be coÌ„muned than do all thyn inwarde outwarde dylygeÌ„ce goostly and bodily to receyue that blyssed sacrament with all maner sadnesse and deuocioÌ„ But aboue all thynges make fyrst a clene conscience by confessyon Be often coÌ„fessyd and mekely in suche wyse that thy coÌ„fessour may moost clerely vnderstande the. So that by oft vsynge of bothe these sacramentes of penaunce and howselyng purete clennes and deuocion may euer encrease and be kept in the ¶ In what wyse thou mayst best moost deuoutly dispose the to that moost holy sacrament after pure confessyon I wolde thou axed it of our lorde god and than the holy goost shal teache the. But yet soÌ„what shall I say to styre the for to receyue that blyssed sacrament deuoutly and it shall be but a short lesson ¶ Fyrst thynke how lytell thou art in his syght whiche holdeth vp bothe the and all the worlde In this thought as moche as thou mayst set thy self at nought Haue in mynde also how euery day thou synnest therfore thynke thy selfe ryght vyle and wretched and all vnworthy for to receyue that blyssed sacrament And in this thought thynke that though thou haddest be about to make the redy a thousand yere afore it had ben lytel ynough as for so worthy a sacrameÌ„t Thynke also that thou art vnworthy for to loke vp into heuen and to them that lyue in heuen or heuenly Therfore coÌ„sydering thy vnworthynesse long afore or thou receyue that blyssed sacrament caste doune thyn eye in to purgatory where paynes be ordeyned for to purge synners Among all thynke on some payne there ordeyned for thy synÌ„es and for thy trespaces / where peraduenture thou art worthy to lye vnto the day of dome / were not the grete mercy of our lorde god Therfore thynke thus and say alway in thyn hert before thou go to receyue that holy sacrament O lorde yf a thousand yere suffyse not a soule to be worthyly redy to receyue this blyssed body and blode good lorde haue mercy on me that soo vnworthily vnredyly come therto which am a ryght wretched creature dayly synnyng not ameÌ„dyng O. good lorde Iesu there is no stynkyng fylthe fouler than my soule is for to receyue thy blyssed body and blode I beseche the lord make some ryuer of compunction fyrst to renue by that foule stynking pyt of my soule to wasshe away the fylth or that thou entre O lorde I dare not els put the there Now blyssed be thou good lorde I fynde grete confort in thy mercy I wote well now without ony comparyson thyn infynyte mercy is more than all my wyckednesse And therfore through the felyng of that heuenly grace which thou hast now indued my soule trustyng onely vpon thy benygne mercy I go to receyue it as a
iugemeÌ„t of all good folke it is the surest lyfe I say not that thou sholdest kepe a comyn forme of lyuing with voluptuous lyuers or idle lyuers or of ê“ude lyuers For that is called a comyn lyfe among worldly lyuers not of the relygious lyuers But I meane that thou sholdest kepe suche a comyn lyuynge which is ordeyned approued of holy fathers assigned in thy holy rule Is it not ynough to the to do as they dyde and as the ê‘fection of thy hâ—ly rule techeth without syngularite And yf thou wylt nedes cost be synguler than I wold thou were synguler in keping better than ony other thyn obedyence / thy chastyte / thy pouerte and deuocioÌ„ and loue bothe to god and man In this wyse be synguler ¶ And yf I sholde say as saynt Bernard sayth than I wold thou keptest well thre wordes which he taught his dyscyples And they ben these ⧠I wolde he sayth in congregacion thou lyuedest ordynately felawly and mekely Ordynately to thy selfe felawly to thy systers and mekely to god ¶ O now is this a short charitable rule Thou lyuest syster in congregacion ordynately whan thou doost thy besynesse in relygion for to kepe thyn obseruaunce bothe in gods syght and in preseÌ„ce of thy systers so that thou kepe thy self from synne and thy relygyon from sclaunder Thou lyuest in congregacion felawly whan thou doost thy dylygence for to loue all creatures in our lorde and for to be loued for our lorde Shewyng thy self obsequious and seruysable to all thy systers Louyngly in supportyng of theyr bodyly charges and also goostly charges And to haue pyte and ruthe of all theyr if yrmytees Thou lyuest also in congregacion mekely to god whan thou doost all thy besynesse to put away vaynglory and vanyte in all thy dedes ☞ Lo syster in this wyse thou mayst encrease growe in relygyon as a vertuous tree And at last by gods grace be able to bere the worthy heueÌ„ly fruytes Of the which saynt Paule spâ—keth and sayeth Fructus autem spiritus est caritas gaudium pax pacientia ¶ In the which auctoryte he speketh of xii maner of fruytes Of the which I wold speke and declare but I haue no leyser Therfore I leaue of at this tyme and make an ende Besechynge our blyssed lorde the tendre and veray spouse and keper of chast soules which hath planted the in the gardyn of holy relygion gyue the grace to be roted in very mekenes to be moysted and watred by very compunction to be extended and spred abrode by very charyte And at last to be reysed vpon hye by very deuocion that somtyme after this lyfe thou may be coÌ„pted or nombred endlesly among the holy trees of his heuenly paradyse by the helpe meanes or intercessyon of our blyssed lady Amen ¶ And pray for me good syster which am yet but an vnprofytable brauÌ„che and vnfruytfull of relygion That at last I may be suche a tree as our lorde wold I were Amen Benedictus deus ¶ Here endeth the tree of the holy goost Enprynted at London in the Fletestrete at the sygne of the rose Garlande by Robert Coplande Anno dnÌ„i M. CCCCC xxxiiij ⧠⧠⧠⧠⧠Robert Coplande ¶ The. xij fruytes of the holy goost ¶ The table of this present boke ¶ The fyrst fruyt of the tree of goostly lyuyng is called Charyte Ca. i. folio ii ¶ The second fruyt of the tree of goostly lyuyng is called Ioye Ca. ii fo xi ¶ The thyrd fruyt of the tree of goostly lyuing is called Peas Ca. iii. fo xx ¶ The fourth fruyt of the tree of goostly lyuing is called Pacyence Ca. iiii fo xxv ¶ The fyfth fruyt of the tree of goostly lyuyng is called Suffraunce Ca. v. fo xxxiii ¶ The syxt fruyt of the tree of goostly lyuynge is called Goodnesse Ca. vi fo xxxix ¶ The seuenth fruyt of the tree of goostly lyuing is Benyguyte Ca. vii fo xliiii ¶ The eyght fruyt of the tree of goostly lyuing is called Myldnesse Ca. viii fo xlix ¶ The nynth fruyt of the tree of goostly lyuing is called fayth Ca ix fo liii ¶ The tenth fruyt of the tree of goostly lyuyng is called Good lyuyng Ca. x. fo lvii ¶ The enleuenth fruyt of the tree of goostly lyuyng is called Contynence Ca. xi fo lxi ¶ The twelfth fruyt of the tree of goostly lyuyÌ„g is called Chastyte Ca. xii fo lxvi ¶ Explicit tabula ¶ Here begynneth an epistle sent to a relygious woman of the .xii. fruytes of the holy goost ⧠RElygious syster it is not longe a goo that I wrote to the a pystle of relygious exhortacyon how thou sholdest growe in relygyon vertuously as a goostly tree Which tree I sayd sholde be fyrst depely roted in mekenesse than watred and moysted in coÌ„punccyon After that extended abrode by charyte And than to growe on hygh by deuout coÌ„templacion In the whiche pystel at the last ende I made mencioÌ„ of .xii. swete fruytes of the holy goost whiche all goostly trees in relygion sholde bryng forth Therfore now to fulfyll the ende of that pystel I send the writen what those .xii. fruytes ben wherby thou mayst know how thou sholdest lyue in relygion Of whom the holy apostel saint Paul speketh sayth thus Galat .v. Fructus autem spuÌ„s est caritas gaudiuÌ„ pax pacientia loÌ„g nanimitas Bonitas beniguitas maÌ„suetudo fides modestia continencia castitas ⧠That is The fruytes of the holy goost in goostly trees of relygyon is charite / ioye / peas / pacience â–ª sufferauÌ„ce / or long abydyng Goodnes / beningnite / or gentylnes of heÌ„rt / myldenes / fayth in true louyng / maner of good leuyng / coÌ„tinence / chastite ¶ The fyrst fruyt of the tree of goostly lyuyng is Charyte Ca .i. ¶ Of Charyte THe fyrst fruyt of this holy tree is called Charite Charite is a coupling of the soule with god whiche is the lyfe of the soule For lyke as a naturall dethe departeth the soule from the body so goostly dethe bysyfie departeth the soule from god The holi doctour saynt Augustyn sayth that there is a very deth which that mendrede but lytel and that is the departyng of the soule fro almyghty god God is the blyssed lyfe of soules for by charyte be loued all that ought to be loued as vertue and all that ought to be hated as vyces Good sister eat oft of this precyous fruyte of charyte for it is ryght precyous in as moche as it is the pryce for to haue the kyngdome of heuen And it is so precyous a fruyt that wtout that man is of noo pryce in the syght of god as saynt Paul sayth i. Cor xiii Si charitatem auteÌ„ non habeo nihil sum ⧠Also he sayth al the werkes that we done without it be of no value Saynt Gregory sayth As the braunches of a tree come out of the rote soo all vertues spryngeth out of Charyte She is
of thy tongue For yf thy toÌ„gue be chaunged whiche was wonte peraduenture to speke of erthly thynges nowe speketh of god and of heuenly thinges it is a token that thou arte in charyte The fourth token is exercyse of goostly profyte / as it is to be gyuen entyerly to goddes seruice and intermyt nothing of no erthly besynesse but it be vnder obedience And yet than euer cast vp thyn hert to heuen in all suche besynesse The fyfth is whan all harde thynges seme lyght to the / and that maketh charyte The syxte is whan thou suffrest all aÌ„guysshes and hurtes mekely For yf thou be in very charyte thou hatest nothyng but synÌ„e thou louest nothynge but god or for god thou dredest nothyng but to dysplease god The .vii. is whan thou hast ioye of all trybulacions / and praysest god in euery aÌ„guysshe that thou suffrest This sheweth wel the thou arte in charite ¶ Many there be syster that can loue god and be in charyte whan they be in rest and ease but in aduersyte they doo grudge and be sorowfull and be throwen doune so lowe that vnethes ony man may conforte theÌ„ so sclauÌ„der they god in grudging agaynst his domes That is a great wretchednes that ony aduersite sholde make him for to grudge agaynst goddes wyl But that is a blessyd charyte that no violence of sorow may put away Good syster loue well charite and these tokens of charite Syster thou art callyd to relygion for to be a louer of charite Foure maner kyÌ„des of louers of charite be there in relygion The fyrst is a begynÌ„yng louer the seconde is a growyng louer the thyrde is a parfyt louer the fourth is a moste parfyt louer The fyrst loue is newe borne the seconde loue is norysshed in growyng the thyrde loue is myghty well strengthed and the fourth is lowly abydynge his departynge out of this wretched worlde Of these foure degres of charite our lorde speketh in holy scrypture where as he makyth a symylytude of corne sowen in the grouÌ„de First he sayeth corne apperyth grene and tender as an herbe Afterward it apperith as an eare After that it appereth as full corne in the eare and than it abydyth nothynge els but haruest for to be ledde into the barne Yf thou be yet but tendre in loue charite so that ofte tymes thou fyndest thy selfe frayle to falle out therof lyghtly by the leaste blast of temptacyon or styrynge of other thou art yet but an herbe whiche nedyth moche kepyng that it be not destroyed by beastes that is by beastly lyuynge more after the body then after that soule and so with sad goostly lyuyng it wyll growe man eare of myghtier strength that thou may suffre to be wedin by sharp rebukyng reproues if it nede After suche vertuous pacience in wedyng of thy corne of charite it wyll growe parfitly into full corne rype in the eare nothyng feryng ne dredyng than of any disease of any anguysshe of any aduersite how so euer the wynde blow but only dredyng for to displease god desiryng euery houre the tyme of haruest whiche is the departyng of the hody by the thresshyng of that flayle of dethe that it may become charitable corne and clere without chaffe and brought within the garner of blysse there to be herboured wtout ende This garner desyred the charytable corne saynt Paule whan he sayd Cupio dissolui et essecum xpÌ„o Phi .i. I desyre he said to be vnlosed out of my wretch edbody and be with my loue Chryst Iesu ⧠Lo syster he that hath suche moost parfyte charyte he lotheth all wordly delytes He setteth no more store by all temporall goodes than he dooth by foule stynkyng fylth but he is glad to suffre for the lóue of Iesu al maner trybulacions and desyreth to be endlesly with Chryst Suche charyte is stronge as dethe as SalomoÌ„ sayth Cant .viii. Fortis est vt mors dilectio For ryght as dethe dooth to the body so dooth loue to the soule Deth departeth a man fro bodyly lustes and fro worldly bytternesse It maketh hym neyther fele cryenges nor wepynges nor beatynges Ryght so doth the loue to the soule It departeth the soule fro the lykyng of all erthly thinges maketh it heuenly And what euer it hereth in erthe of worldsly noyses it is so rauysshed in loue that it hereth nor felyth it not Now is suche charyte syster an holsome fruyte for to vse namely for relygious folke / for it hath .iiii. vertues One is who so eateth therof it healeth his goostly infyrmyte For he that is in charyte he is dysposed to all godlynesse Euery thyng sauoreth to suche one as it ought for to sauour erthly thing vyle goostly thing fayre / worshypes / riches / and worldly power and such other that seme worthy precious in the syght of worldly people seme in the syghte of goostly soules right foule And if relygious people whiche shold be goostly set moche by suche dignityes they haue a great goostly syckenes for they lacke charite whiche shold hyde put away all fylthynes Also suche charite putteth away hydeth our offences to god Of the whiche hydyng speketh Salomon Prouer .x. Uniuersa delicta operit caritas All trespaces and all offeÌ„ces charyte putteth away as it had neuer ben he sayth For as saynt Bernarde sayeth whan our lorde forgyueth our synnes he forgyueth them fully and mercyfully not dampuyng by vengeaunce / not shamyng vs by reproues / nor lesse louynge vs by vpbraydynge And yf our lorde neuer vpbrayde vs of our synnes that we haue doone it is as it neuer had be in his syght Lo syster how this fruyte of charyte hydeth bothe our inwarde goostly synnes our outwarde bodyly synnes as they had neuer ben The second vertue of this fruyte of charite is that it maketh man wyse as Salomon saith Eccl. i. Dilectio dei honorabilis sapieÌ„tia The loue of god he sayth is a worshipful wysdome Thou art not very wyse but yf thou cherish derely all goostly good thynges For right as he were no wyse marchaunt the wolde gyue golde for fylth put it in his chest as golde ryght so is he vnwyse that loueth better teÌ„porall goodes that be but as fylthe than goostly goodes Kepe wel this fruyte of charyte sister it shall teache the to set lytell by all worldly thinges The thyrde vertue of this fruyte of charyte is that it maketh a man ryche For charyte is so precyous that it is lykened in holy write to pure proued golde in the fyre as I fynde wryten in the apocalypse Apoc .iii. Suadeo tibi emere a me aurum ignitum et ê“batum vt locuples fias I councell the sayeth our lorde for to bye of me pure golde and wel tryed that thou mayst be made ryche that is all that euer thou doost do it for the loue of pure charyte thou shalt be ryche that is thou shalt haue parte of all
holy lyuers is called pacience This fruyt is a ryght necessary fruyt namely for vs that be here iÌ„ this wretched vale of mysery amonge so many passyons of euyll Pacyence is suche a vertu that it ordeyneth vs to the fruicion vse of endlesse peas whiche pacyence is brought forth of charite and mekenesse For charyte mekenesse be the father and mother of pacyeÌ„ce Whan we suffre no maner heuynesse nor dysease than be we not called pacyent but peasyble For pacience is in suffryng of all maner wronges and not to be troubled with no maner passyons therof Some there be which be pacyent for nede and some for symulacyon Pacyence of nede is whaÌ„ we wolde reuenge vs of our aduersaryes and may not nor dare not dredynge more harme This Paâ—â—ence is nothynge vertuous †The other pacyence which is called symulacyon or ppocrysy is whan onely for vaynglory we shewe vs pacyent in aduersyte for to be praysed therfore here in erth this pacyence is also vycyous and nothing vertuous ¶ There is also an other fayned pacyence of the which saynt Eregory speketh that is whan we fayne pacyence in wronges to the entent we may be reueÌ„ged another tyme whan we haue oportunyte leyser This pacyence is also vycyous and not vertuous ⧠There be .v. kyndes of vertuous pacieÌ„ce the cometh in suffriÌ„g of .v. wronges wherin veray pacyence is proued The fyrst is not for to be impacyent for hurtyng of thy body The seâ—ond not to be impacyent for losynge or withdrawynge or for scrarcenesse of temporall goodes The thyrde is not for to be impacyent for ony offences or harmes done to thy kynÌ„e or ony of thy frendes The fourth is not for to be vnpacyent for lesyng of thy worshyp The .v. is not for to be vnpacient for no trouble of tranquylite lyte of soule This last conteyneth all the other iiii within hym though it so be that sornty me it may be vnderstand partyculerly by it selfe wtout other As whan ê‘adueÌ„ture we be troubled and vnpacyent for the rayne or suche other dystemperate wether that letteth vs from our bâ— dyly dysporte or erthly gladnesse In all these pacyence is proued knowen for pacyice But whan soeuer we be troubled for defaut of right wysnesse or for decay of the gostly helth of other This trouble shold not be called vnpacyeÌ„ce but zeale of ryghtwysnesse and of vertue but yf iâ— be out of measure vndyscrete than it is called impacience So than by this it semeth that euery passyon that is had to proue our pacyeÌ„ce eyther it is of suche thinges that we desyre loue and is denyed vs and withdrawen from vs or elles of suche thynges that we hate and dâ— noyous to vs and yet be put to vs also be threatned withall In all suche thinges it is a necessary vertue namely for telygyous persones to be pacyent For ryght as for these .v. causes it is great vertue of pacyence not for to be troubled ryght so for defaut of ryghtwysnesse not for to be troubled it is a vyce of slouthe obstynacy Eueryche of vs for our self sholde be sory for our deâ—â—â—â—tes which we haue done namely of rightwysnesse and than is this paceience called a vertue of penaunce We sholde also be sory for our defautes that we do and than is suche pacyeÌ„ce called a feâ—â—â—ouâ— of encreasâ— in vertue We shold also be sory for our synnes that we may do and than is suche pacience called a sleyght of drede Also we shold be sory with pacyence for the harmes and losse of our euen chrysten but measurably for the Iosse of theyr temporall goodes / moche more for the losse of theyr spyrytual goodes / of such thynges as loÌ„geth to theyr helth To this last pacient sorow be souerayns most bounde For it they be pacient in sufferyng of that vicious lyuinges of theyr subiectes not correcting ting theÌ„ after theyr power as they shulde they shall haue no mede for such pacience but rather they wyn therby the wrathe of god as Hely the hyghe preâ—st had for because he wolde not sharply chastise his chyldren for theyr grete defautes with the whiche our lowe was displeased therfore he selfe payne with the wrathe of god Thus than pacyence is a ryght necessary fruyte namely for rely gious persones ⧠Lo syster yf thou wylt be very relygyouse thou must be pacyent and suffre easyly all sorowes dyseases Which pacience must be strong that no temptacion ouer come it It must also be stedfast that neyther dredes â—elabours make it no co warde It must also be of a myghty wyll that thou he not afrayde to do the moost harde thynges that is commaunded to the for the helth of thy soule It must also be a long abydyng wyll that the long delay of mede breke not thy hope of desyâ—e It must also be mylde that thou be not chaufed styred for no maner of hate of other for to gyue euyll for euyll but rather good for euyll It must also be easy that thou caust or may in al suche che wronges be without hastynesse of hert souple treatable So to be pacient thou shalt fynd great ease Is it not a greate ease trowest thou to suffre all thyng easyly For aduersyte wtout pacyence hurteth in thre maner of wyse Oue is that it tormenteth vs outwarde Another that it maketh vs tesly or frowarde inwarde by impacyence And the thyrde is that such an vnpacyent conseyence freateth the soule within Yf thou be very pacyent thou shalt fynde a greate refresshyng to thy soule For ryght as the body is fed with dylycate feastes so is the soule fed with precyous vertues and namely with this vertue of pacience it is made fat as with one of the moost deynty morcelles of our lordes disshe In suche pacyice is great edyfication to other For many taketh hede rather of that vertue in other than of ony other vertue Many we fynd chaste / abstynent poore / full of abnesse / besy in prayers / and stedfast in the faythe but fewe in maner mekely pacient in reproues detractioÌ„s and other 〈◊〉 For in such thynges anone we wyll excuse 〈…〉 â—efende vs lest other be sâ—laundred therby supâ—â—â—â— not we be gylty yf we holde our â—eas And yâ—â—â—â—e â—â—â—th 〈◊〉 we do shewe our self more reproueble in that we venge our selfe by suche impaciency It were more prayse or commendacyon worth to vs yf that we wolde folowe our lorde for to suffes such wronges pacyently than by ausweryng for to ouercome other as saynt Gregory sayth For to suffre it purgeth bothe our sysies that we haue done and also it kepeth vs warely that we fall no more in them It gyueth vs bothe grace of vertue and goostly gyftes in this lyfe also a grete ioye in heuen whan we come thyder as our lorde sayth hymself to all suche as suffre for his loue Math .v. â—â—udete ex exultate â—inÌ„ snerces vestramulta est iâ— eelis
that Be ioyfull and glad He sayth for your mede is great in hauen Paâ—yâ—â—eâ— is also feâ—â— we to Chrystes passyon and 〈◊〉 of kynne ☞ Se now how by pacyence thou peldest to our lorde suche thynges as our lorde suffred for the greuous anguysshes discases so to suffre withour lorde in ioyeng of trybulaâ—yon shold be the delyte of all chrysten folke O now it may be a great confusyon and shame to all them that nothyng hath suffred for hym whaÌ„ our lorde shall come at the day of dome shewe his woundes of his passyon and greate ioye to all suche that for his loue haue suffred pacyeÌ„tly many greuous iniuryes in as moch as they be lykened and coÌ„formed to Chrystes passyon PacieÌ„ce is also a great token of goostly swetenesse For to them that our lorde sendeth aduersitees wotsauf of his goodnesse for to make them here some parte of his crosse This is a great gentylnesse of hyÌ„ that he wyl make vs felawes of his passyon and parteners of his charge This is to them a great token of trust that our lord trusteth them well and loueth them so that he wyl deuyde with them his charge For lyke as a man beryng a burden which he wold were not lost hauyng many felawes goyng with him in his iourney rather wyl pray suche one for to helpe him to bere it the wyl not lese it but kepe it saul thaÌ„ and ther that wyll lese it So our blyssed lorde which is with vs al the dayes of our lyfein our wayes that we walke beyng wery for the great labour of his passion that he yet suffreth in his spouse holy chyrche that is in his mysly call body axeth whyther ony will haue coÌ„passyon on hym to helpe to bere the burden of trybulacyon that he yet suffreth in his membres of holy chyrche For the passyon Whiche he suffred whan he was in erthe he distry buted it to all his membres of chrysten people that ryght as he entred in to blysse by paynes passyons so he wolde that all his membres shold entre in to ioye by paynes and passyons Lete vs therfore haue compassyon of his paynes and helpe to bere his crosse of his passion in our selfe and than shall we be ê‘teyners of his ioye And he that hath moost compasson therof by very pacyence he shall be moost next to our lorde in ioye Thre degrees I fynde of pacience ¶ The fyrst degre is that a man besy hym to lerne to represse by batayle all maner styrynges of wrath and impactence lest it breake out by vnlawful wordes dedes but lete it be quenched as fyre in his owne smoke for but yf it be restreyned it wyll encresse and growe and brenne all that cometh nygh In .iiii. maner wyse I fynde that fyre is quenched One is by water another is by stopping the thyrde is by wastyng and the fourth is for faut of mater In the same wyse the fyre of impacyence must be quenched Fyrst by shedynge of water that is by wyse councell for to be aduysed what we say And thynk how moch profyte is in pacyence and how moche harme cometh of impacyence The second is by stopping that is by kepyng and stoppyng of thy mouthe thy handes lest thy tongue in speking do breke out in to wordes of falsnesse and thy handes in to dedes of fury and hastynesse The thyrde is by wastyng that is by tournyng maters of pre and wrathe in to other maters For as fyre is quenched by withdrawing of wood eche froÌ„ other so maters of wrath by withdrawyng of the maters wisely into other maters that may helpe to peas The fourth is by defaute of maters that is yf all pryue rownynges be put away than all occasyons of impacyence sholde cease Preuy rownyng is a subtyll suggestyon whiche is the greatest cause of debate yf there be no herers there shall no rowners be ¶ The second degre of pacyence is that a man by long vse of pacyence / in refrynynge of impacyeÌ„ce hath so lerned that he is not afrayd nor trobled for ony aduersyte but hym semeth that he is in a place of such great sykernesse rest where be seeth his aduersaryes go besyly about hym for to disease hym yet he trusteth verily that they shal do hym no harme for bycause he feleth soo greate swetenesse in pacyence Lo syster so longe is a man aferde of aduersyte as longe as he loueth teÌ„porall thynges eyther in hiself or out of hym self which he dredeth to lose or els hath sorow in the losse as is in hurting or losyng of his own body his worship his godes his freÌ„des his owne wyll Yf he loue not these thynges inordynatly nor haue no great delite in them than he hath no great sorow in the losse of them What harme may our aduersary do to vs wherfore sholde we be sory If he hate vs his own euyl is inclosed in his owne hert that it may not touch vs nor do vs no harme it is his own payn alone be we in peas wtin our self pray for him A fyre inclosed in another mafies bosome brenÌ„eth him and not vs. If he say ony worde that shold be agaynst vs it is but a wynd that passeth by the ayre it hurteth vs not For lyke as thou woldest not be sory but well apayd yf a darte were pycked or throwen to the and touched the not but rafie in to the ayre so do of such cursed wordes for it is but a barkyng and no bytyng If he bacbyte the in thy absence yet be thou not troubled he hurteth hymself not the. In that he sheweth himself an enuyous man and a detractour and maketh hymself odyble to other not for to be set by Therfore be thou styl and hold thy peas and than our lorde and other shal defende the agaynst hym and haue compassyon on the. And yf thou begyn to strugle stryue agaynst hym by answerynge or defendynge thyselfe by some maner of excusyng than all they that fyrst had coÌ„passion on the shall stand beholde you bothe as two cockes fyghtyng set ryght nought by you bothe but reproue you bothe for your enuy and impacy ence Yf thou drede suspycyon that might fall to the by suche detraction yet suffre mekely and gyue place and than shall thy pacyence put away suspyycon out of other mennes hertes that they sholde not deme none euyll of the. Yf thy hert be anguysshed and brent sore wtin thy self for raÌ„cour yet labour pryuely without shewyng of outwarde tokens and put it away with easy suffraunce considering the great ê“fyte that foloweth thereof For ryght as a maÌ„ hauyng an impostume must suffre a lytel whyle bothe brennyng and cuttyng in hope to haue sooner helthe of his sekenesse Ryght so must thou fyght and stryue within thy selfe in dystroyeÌ„g of suche brennyng rancour And so thou shalt within short whyle fynde helth rest Suffre bachyters as thou must do the bytyng of a
the which the herte is replete and made mylde O now is suche a mylde herte swete bothe in the syght of god and man For all that it speketh is of swetenesse of loue of peas of vnyte of chastyte of charyte Suche a soule is euer occupyed in vertu eyther in deuout wepyng waylyng or in holy redyng or heryng of vertue or els holy medytacyon of our lordes passion restyng here in his precious wouÌ„des wherin she fyndeth full sure rest in all her labours full sure abyding in all her nedes felynge no maner dyseases of her bodyly infyrmytees bycause she feleth the blissed woundes of her lorde Rather chusing euer after to suffre wrong than for to do wronge ☞ O how moche ioye hath a mylde soule than She that is thus myld is neuer heuyed with yre nor with enuy nor with couetyse Suche one wyl not loke to be taken counted mylde but euer it hath ioye to be lytell set by There be some that be abiect in theyr own syght but they wold not that they were so taken All suche be not yet mylde There be some also that be abiect in theyr own syght but they can not suffre of other for to be set lytell by Also suche be not yet mylde in hert Good sister as thou art abiect and vyle in thyne owne syght so desyre that all other sholde perceyue the same of the and than thou mayst haue that swete vertue of myldnesse Foure fayre vertues I fynde that cometh of this fruyte ⧠⧠One is that it kepeth a soule without hurtyng For all vnmylde hertes be oftentimes broken by impacyence And therfore it is that our lorde byddeth vs by Salomon for to kepe our soules in myldenesse where he sayth thus Ecclesiastic x. Fili in mausuetudine serua animaÌ„ tuaÌ„ Sone he sayth kepe thy soule in myldenesse ¶ Another vertue is that it wynneth loue grace bothe of god and man It maketh our lorde to loue vs tendrely For in that we bere the prynt of his own hert in as moche as he is mylde It maketh vs to be loued of man as Salomon sayth Eccl. iii. Fili in mansuetudine opera tua ê‘fice super gloriam hominum diligeris ⧠Sone he sayth make all thy werkes and dedes parfyte in myldenesse and thou shalt be loued aboue all erthly ioyes Thus we rede that Moyses was moost mildest of al men whyle he lyued in erth and therfore he was loued of god and man †Myldenesse is lykened in holy wryt to an Adamant stone which is of suche kynd that it draweth to hym hard thynges So all mylde hertes drawe vnto them all other for to be meke and mylde A Flynt is lykened in holy wryte to pacyence which sholde be harde as the Flynt neuer to be ouercome by yre and impacyeÌ„ce Of these two stones I fynd by the prophete thus Eze. iii. Ut adamantem et silicem dedi faciem tuam ⧠I haue gyuen a token in thy face that thou shalt drawe to the by myldenesse other as the Adamant dooth And also I haue gyuen another token in thy face the thou shalt be harde as the Flynt in suffraunce ¶ The thyrd vertue is that it amendeth the soule It maketh suche a mylde soule to se clerely her own defautes as though she loked in a myrour Of this myrour sayeth Dauyd thus Ps lxxxix QmÌ„ super venit mansuetudo corripiemur ⧠Lo he sayth whan the myrour of myldenesse is shewed to our soule anone we se our defautes and amned vs. ¶ The fourth vertue is that it gyueth to vs euerlasting helth with out which there is none helthe Of this maner of helthe speketh also the same prophete thus Ps lxxv Cum exurgeret in iudcio deus vt saluos faceret omnes mansuetos terre ⧠whan our lorde shall syt in iugement where all bodies and soules togyder shall appere afore hym in the dome than amonge all other specyally he wyll gloryfy all mylde soules which haue in this lyfe borne the impression of his hert by myldnesse ⧠Thus syster our lorde that is soo mylde in hert gyue the such specyal grace that thou may euer be meke and mylde and soo to eate of this swete fruyt with thy systers that ye all at last may receyue the lande of blysse which is ordeyned for all suche AMEN ¶ The .ix. fruyt of the tree of goostly lyuers is Fayth Ca ix ¶ Of Fayth THe .ix. fruyte of the holy goost in goostly lyuers is called Faythe whiche is a ryght fayre fruyt In the whiche fruyte our lorde is hyghly pleased ⧠what is al our lyuyng wtout fayth as saynt Paul sayth Heb. xi Sine fide iÌ„possibile est placere deo ⧠without fayth he sayth it is iÌ„possible to please god Fayth is the lyfe of a ryghtwyse soule Ro. i. Iustus ex fide viuit ⧠To that it semeth and sothe it is that fayth without good werkes is dead ThaÌ„ as for the artycles of thy beleue I wyll not in this treatyse wryte nothing to the For I wote well thou beleuest well ynough But of the werkes of beleue that is of true lyuyÌ„g it is my purpose for to declare that thy lyuyng may accord to thy faythe For of true lyuynge our lorde is hyghly pleased as Saloumon sayeth Eccl i Beneplacitum est diio fides et mansuetudo True faythfull lyuyng and myldnesse of herte pleaseth our lorde ryght moche This fruyt is the more precious that it is seldom had as the same wyse man sayth Pro. xx Multi misericordes vocantur virum autem fidelem quis inueniet ⧠Many ben called mercyable folke pyteous but few we find true in lyuyng The begynnyng of good lyuyng is for to drede god whiche drede causeth a soule not for to leue vndone the good dedes that shold be done as Salomon sayth Eccl. vii Qui timet deuÌ„ nichiâ—ne cligit ⧠He that dredeth god is in nothyng neclygent But for bycause many there bâ— the gladly do good and yet they leaue not certayn euyill dedes which they haue vsed of custome Therfore all suche good dedes is nothyng acceptable in the syght of god that is so myxt or mengâ—co and defouled with euyldedes as Salomon sayth Eccl. ix Qui in vno offeÌ„derit multa bona ê‘det ⧠He that offendeth he sayth in one vyce many vertues he destroyeth A lytel gobbet of soure dough soureth all a batche of bread A lytell galle maketh bytter a great quantyte of hony Euery clâ—ne soule which desyreth to lyue vertuously begynneth fyrst with drede and endeth with charyte and so by suche louely drede it hath no wylt to synÌ„e But such one the yet dooth good for feare and drede of payn and not for drede of god he leueth not euyl fully in as moche as he wold synÌ„e yf he durst for feare of payne ☞ Lo syster yf thou wylt lyue well fyrst ground thyn inteÌ„t of loue in drede and than begyn to do well Oft tymes many
so mercyably wold represse ouerthrowe vnclene temptacyons of vyces gyue fynally peas and rest to all such that haue good wyl for his loue to lyue in cleÌ„nesse Of such peas our lorde sayth thus Leuit. xxv Dabo pacem finibê° vestris dormietis et noÌ„ erit qui exterreat auferam malas bestias ⧠I shall gyue you peas in your flesshe ye shall slepe and there shal no fend make you aferd by illusions I shal also with drawe froyou wycked beastes of flesshly ly kynges Lo what our lorde dooth to all suche that haue a good wyll to lyue in cleÌ„nesse Haue a good wyll syster and thou shalt haue rest fro all vncleÌ„nesse inwardly set thyne hert on hym For who so wyll inwardly behold our lord haue all his delyte in hym he must lyft hymself aboue hymself as the prophete sayth Trenoâ— iii. BonuÌ„ est prestolare cuÌ„ sileÌ„cio salutare dnÌ„isede bit solitarius et tacebit quia leuabit se supra se ⧠It is ryght good and well done to abyde in swete stylnesse the helth of our lord in al our lyuyng so to syt solytaryly aloue wtin himself set asyde from all outward lettynges for the soule wyll lyft herself by grace aboue herselfe In suche solytarynesse stylnesse a clene soule fyndeth great rest fro concupisceÌ„ces fro troubles fro worldly occupacyons These .iii. thinges do let a chast soule fro inwardly beholding of god I mene of such worldly occupacions that be all worldly wtout ony intent of goostlynesse Outward occupacion in relygioÌ„ is not worldly occupacyons for it is done for a goostly ende for a heuenly rewarde bycause of obedyence But that call I worldly occupacions which is done only for wynnyng of worship of temporal good of fauour He that desyreth nothyng of all these neyther for hymself nor for his worldly kyn frendes than hath he nothyng wherby he shold be troubled let from inwardly beholding of god for he dredeth nothyng to lese of suche thynges neyther of worldly worship nor of ê“fyte nor of teÌ„porall goodes Also yf such one shake fro hym his curyous beholdyng of other folkes dedes yf he be no demer nor occupy his thoughtes in thinking about such thynges he may right frely be occupyed about inward thynges For he that wyll be occupyed with hygh heuenly thynges He must be fre from all lower worldly thynges A byrde yf his wynges belymed or bound or broben or plucked or cut he may neuer fle hygh Ryght so yf the winges of the soule that is goostly loue affectâ—on be lymed with worldly affeccioÌ„ or bounde by worldly gyftes or plucked with worldly delytes or cut by wtdrawyng of goostly loue it shall neuer well fle goostly †Many thynges there be which shold moeue styre vs to chastyte One is fredome to entend about the soules helth about the pleasauÌ„ce of the loue of god For besynesse about worldly thynges fleshly desyres is so inordinate peryllous that it letteth the spyrituall fruyt of chastyte Fleshly loue is to a chaste soule as byrde lyme the letteth it to fle chastly Who so wyll not be shakled tyed with suche byrd lyme of fleshly loues lete them lyue in fredome of chastyte clennesse bothe of body and soule Another thyng that ought to styre vs to chastyte is the excellency worthinesse therof by the which it excedeth ouerpasseth in fruyt and rewarde all other maner of chastyte bothe of wedlocke widowhed For where as our lorde assygneth vnto the bodyly spousayle but .xxx. folde fruyte he rewardeth the chastyte of wydo whode with .lx. folde fruyt the chastyte of maydenhode with a. C. folde fruyt as it is aforesayd Therfore saynt Paul exhorteth and couÌ„celeth bothe maydens wydowes and all vnwedded ê‘sones to chastyte as to thestate of more ê‘feccyon and sayth .i. Cor .vii. Dico autem non nuptis et viduis bonum est illis si sic ê‘maneaÌ„t ⧠I say he sayth to theÌ„ that be vnwedded and wydowes It is good for them to lyue in clene chastyte yf such rewardes be ordeyned for all .iii. degrees of chastyte I trowe a relygious woman which hath made her vowe to lyue in chastite shall haue thre rewardes One is for her vyrginite and maydenhode Another for her goostly spousage to god And the. iii for her meke abyding here in maner of a mournyÌ„g wydowe in as moche as she lyueth here vnder a mournyng habyte So than such shall receyue of god .xxx. folde fruyt lx folde fruyte and a. C. folde fruyt O how precyous gloryous is the fruyt of chastite whan it is the spyrytual aray of all chosen spouses of the kynge of heuen O how ryall is this aray semely vpon a chaste soule whan it causeth almyghty god to chuse suche a soule vnto his dere beloued spouse Chastyte it is that arayeth the soule with merueylous sayrnesse with inwarde clennesse with plenteous fruyt It arayeth the soule with glorious brightnesse with the rewarde of iÌ„mortalyte and with lastyng worshyp bothe in heuen and in erth as that holy goost wytnesseth in holy wryte where he sayth Sap .iiii. O quaÌ„ pulcra est casta generatio cuÌ„ claritate imortalis est enim memoria illius qmÌ„ et apud deuÌ„ nota est et apud hoiÌ„es ⧠O he sayth how fayre is chast generacion with bryghtnesse the mynde of whose remembrauÌ„ce is iÌ„mortal For it is knowen bothe ayenst god and ayeÌ„st man ye and not onely knowen before god man but it maketh also of men women aungelles as saynt Bernard sayth Quid inquit castitate decentius que de hoiÌ„e angelum facit ⧠what is more semely he sayth than chastite that maketh of chaste men and womeÌ„ aungels For though the chastyte of aungels be in more blysse yet the chastyte of man or woman that standeth in batayle is more stronge Chastite he saith is alonly that thyng that in the tyme place of this mortalyte repÌ„senteth a maner of iÌ„mortall glory and blysse Therfore it was that our mercyful chast louer and lord Iesu although he wolde haue his holy mother spoused to Ioseph to shewe the spousage were good yet he wold in her spousayl that she shold kepe the chastyte of vyrgynite to shew that it was moche better more glorious than bodely spousayle Therfore also it was that our heuenly spouse Iesu kyng of blysse called a way his owne chosen derlyng holy apostel saint IohnÌ„ the euangelyst from his bodely spouses and because he lefte his bodely spousayl for our lorde therfore he made hym more famylyer homly with hym before all other apostels And because he forsoke the carnall loue of wedlocke therfore our lorde fulfylled hym with the swetnes of his goostly loue more plenteous than other In soo moche that at his last souper he made knowen to hym that that was hyd fro all other And there slepyng on our lordes brest dyde