Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	lord_n	love_v	saint_n	5,636	5	6.4232	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09502	Spirituall exercyses and goostly meditacions and a neare waye to come to perfection and lyfe contemplatyue, very profytable for religyous, and generally for al other that desyre to come to the perfecte loue of god, and to the contempte of the worlde. Collected and set foorthe by the helpe of god, and diligente laboure of F. Wyllyam Peryn bacheler of diuinitie and pryor of the friers preachers of greate Sayncte Bartholomes in Smythfyelde.	Peryn, William.; Essche, Nicolas van, 1507-1578. Exercitia.	1557 (1557)	STC 19784; ESTC S114592	137,241	328

together in all the whoole world can thinke or speake it is lesse in comparison of hys hyghe worthines and perfeccion then one lytle droppe of water in comparyson of the whoole mayne sea And yet marke well he so myghty so great so hyghe and so wonderfull a lorde god hath creatyd thy soule moost nobly vnto hys owne lykenes and made it able and mete to be pertaker and to receaue his hygh maiestie and goodnes by loue of hym For he hathe knytte vnto thy soule three excellent myghtes or powers that not only in the lyfe to come in heauen but also in this present life and world thou myghtest know hym by thy vnderstanding in fayth and goostly contemplacyon And by thy wyll thou myghteste choose and loue hym And by thy memorie thou mightest reste in him and be knyt vnto him thou myghtest remayne and dwell euer in hym And playnely yf thou weere not blyndyd by the deuell the world and the fleshe and the loue of thes thou woldest be so rauished in the pleasure and loue of hym that for Ioye and wonder thou shuldest not be able to stand but faynt and synke The Ioyes and sorows of this world thou shludest not marke nor take any heede to them nor passe for them any thyng at all For thou woldest not suffer thy selfe in any wyse to be seperatyd not one momente from the consyderacyon and loue of that hyghe and infinite goodnes ¶ Secondlye consyder and beholde with greate Ioye gladnesse and thankefulnesse how so hyghe excellent wonderfull a lord of his euerlastynge loue and charytie offreth hym self euery where in euery place specyally in thy soule very presently vnto the. Yea more nearer the then thou arte to thyne owne self to vpholde thy lyfe and being to conserue to gouerne the and to saue the and to bring the to eternal blisse Wherfore thou haste more neade to be ware and charie of thy honestie of verteous couersacyon yf thou wylt not dissemble for as muche as thou dost all thynges yea al that thou thynkest and spekest is openly done spoken and thought in his very presence whiche seeth all thynges Take heede therfore and consyder thy moste deare louyng lord god thy creator thy very hartes loue alway before the present and walke in thy conuersacion lyke a chaiste spouse with reuerent feare louely shamefastnes mekenes obedyence and pacyence before the eies of so highe a maiestie of god preparing thy selfe alway without ceassyng to please him syghyng and desyryng in the botome of thy hart to haue hys loue in thy hart and moost louyngly to enbrase hym ¶ Oh what abūdance of grace wold grow in thee yf thou coldest thus do At the leaste do as thou maist vntyll more grace come ¶ Thyrdely consyder that the same so myghty and omnipotent lord of his vnmesurable charytie and of moost constant and free loue turneth hym selfe and hath speciall regarde to the so specyally and syngularly that it passeth the vnderstanding desire of the aungels So great is his dignacion and goodnes toward the an vncleane and vyle worme that he intendyth and taketh soo great hede and care for the as though ther were no mo creatures left hym neyther in heauen nor in earth but thou alone He also hath deliuered the and defendid the from many periles and dangers both of body and of soule and dothe styll euery moment kepe the. He also vnaskyd doth geue thee allure the and intyse the wyth so many benyfytes gyftes and graces thoughe thou be very vnkynd and most vnworthy vnto hym agayne that thou canst not number the least part of them And of the same hys charitie he geuyth the most free lybertie to come to hym euery momente so that with onely a good thoughte and a louely desire thou maist obtaine and possesse infinite and euerlastynge goodnes whiche he his hym selfe In so muche that thou mayst safely surely and most profitably open vnto hym as vnto thy moost faithful louing and trustye frynde all thy necessyties Wherefore for a special laude and praise vnto so louing and so good a lord god among the infynite number of these thinges that myght be spoken or written to hys honor it shal help the greatly to come to hys loue contynually to remember and to haue meditacyon of his infynite and perpetuall goodnes wysedome mercy swetnes lowelynes and charitie That by this as by smal coles of fyre thy hart may be kindled to rēder some loue for loue agayne And that thou mayest be transformed and made lyke hym in lyke vertues and graces Oh wolde God thou couldest and woldest exercise thy selfe contynually in these thre how wold it delyght the to aryse earely and to watche wyth thy lorde god How sone sholdest thou be delyuered from thy vices and passions from al betternes and from all temptacions beynge in maner dronken in the loue of thy sauyour Yea thou shuldest be turned into a newe man and be transformed in maner into almyghty god For there is no exercise more holyer and more fruteful thē this whiche perced the harte of holye saint Augustine and other fryndes of god with the darte of loue when they wyth their inner eyes lyghtened of god did depely consyder the wonderfull tokens of the loue of God towardes them specially in this incarnacion lyfe and passion wyth other innumerable benefites of so greate and myghtye a lorde god geuen vnto them specyally whē they consydered earnestly the wonderfull charyte of god wherby he hath geuen him selfe vnto vs by his birth as a felow in our nature in the sacrament as our foode In hys death as the pryce of our redempcion and reigninge in heauē as our euerlasting rewarde whiche he graunt vs of hys mercy and charitie Amen ¶ Of the consyderacyon of thy selfe AFter this done then turne thy thought vnto the profunde and depe consideracion of thy selfe earnestly behold how noblye thy soule was created of God and made by his power of nought to his ymage and likenes Then consyder also how miserable fylthy and abhomynable it was made by orygynall syne in Adam and howe mercyfully thou arte redemed throwe the vnspekable loue and moost harde and paynefull satysfaction of thy lord Iesu Yet after thy baptisme thou hast innumerable tyme defyled thy selfe agayne by thy actual synnes turnynge thy loue and obedience from the sēpiternall goodnes which is god hym selfe by thy frowarde cursed and noughty wyl and arte become now more filthye more vyle than is the vnresonable beast Consyder well and marke into how manye euyls thou arte fallen by thy owne sinnes from the whiche euylles thou arte neuer able to aryse by thy selfe but only by the helpe of almyghte god by whom thou arte able to do all thynge that thou can do For by the true turninge or conuersion of thy loue to god and to all vertue thou mayst come agayne vnto the vnion wyth god Attende consyder earnestly that thou arte created therfore of god bycause that thou

my Lorde god perfectly and profoundlye is the synguler gyfte of thee whiche I cannot come vnto without thy speciall grace which I most hertely and most mekely beseche thee to graunt me that therby I may perfectly know thee and thy holy wyl and moost blessed and acceptable pleasure ¶ Graunt me good lorde now at thys present and oftentymes to consider profoundly perfectly to knowe that thou my lorde god art moste higheste and moost excellent aboue al thynges moost blessed wysedom euerlasting and vnchaungeable goodnes A very incomprehensible and sempiternal substaunce an infinite and mooste blessed bryghtnes and an euerlasting and incomparable lyghte of blysse whiche in thy selfe arte so myghtye so gloryous so good and so perfecte that there canne nothynge be thought so good so perfecte so worthye so excellent so gloryous but thy goodnes thy perfeccion thy wysedome thy power and thy incomprehensible loue surmounteth and excelleth it infinitely and incomparably For if al power vertue goodnes wysedome the perfeccions of all the creatures in heauen and in earth and in al the whole worlde were knytte in one it weere not so muche in comparison of thy blessed and most excellent maiestie as is one lytle drop of water in cōparison of the vnmesurable maine sea Yea what soeuer the thoughtes of al men the vnderstandyng of al aungels good and bad be able to thynke or vnderstande of anye goodnesse or perfection thy blessed goodnes vnmeasurable might and infinite perfeccion passeth it without comparison ¶ O moost blessed holy and glorious trinitie most myghtyful father euerlastyng ineffable incomprehensible goodnes which of thyne owne substance sēpiternally doest brynge forth an euerlastyng ineffable and incomprehensible goodnes coequal consubstanciall wyth thy selfe which is thy sēpiternal onely son And both you father sonne equally the one louyng the other infinitely in a charitie delighte infinite are knyt together in one holy gost the third persō For this infinyte charytye is none other then the holy goost proceding incogitably of the father and of the sonne ¶ Thus art thou my Lorde God thre dystincte persons in one very God thre persons in one godhede and one very godhed in thre persones ¶ Most dredfull mayestye I moste lowlye and most deuoutly as I can I adore the worshype the with all myght and powers of my body and my soule moste swete and blissed vnite most blessed holy Trynitye ¶ Oh my deare and mercyfull lorde and my god shew thy selfe vnto me and I aske no more ¶ Oh most myghty maker and most swete Lorde God infunde powre into my hart and my vnderstanding thy heauenly light and blessed charitie that I may know and loue the aboue al thynge comforte the wekenes and infyrmytie of my frayle nature wyth thy blessed presence fyll my harte my delyght with the loue of the and wyth the goostly influēce of thy synguler grace that I maye knowe how louyng how gracious how good howe mercifull a Lorde God thou arte and hast bene vnto me specially and vnto all creatures ¶ Graunte me grace most mercyfull lorde ofte tymes louyngly and verye delectably to remembre how so myghtyful so dredfull a lorde god hast created and made my soule most nobly vnto thyne owne likenes and ymage and hast geuen vnto my soule thre excellent powers or myghtes that I myght and should not only in the worlde to come but also in this presente lyfe by wit and vnderstandinge in constant fayth knowe the by wyll I myght and ought to chose and loue the aboue all thinge and by memorye I myght rest in the and beyng knytte fast vnto the I myght so faythfully remayne and cleue vnto the that for the pure delyght and loue of the I myght contempne and forget all thynge ¶ Graunte me good Lorde that I may be so rauyshed in the loue and the delyght of thy blessed essence goodhed that for Ioy gladnes and admyracion I may forgette my selfe I maye feele nether prosperytie neyther aduersite of this worlde and that I maye not feare to suffer all the payne in this world rather then to be pullyd or parted away from the whiche arte of infinite power wysedome Iustice goodnes charytie swetnes lyberalitie and of infynite pytie clemencye and mercy whose perfeccions excedyth infinitely all thought and vnderstandynge ¶ Graunte me most mercifull and louing Lorde grace to perceaue and remember alwaye wyth gostly Ioy and thankefulnes that thou so gloryous and gracious lorde god of Infinite charitie of godly myght mercy doest offer thy selfe vnto me euery where specially in my soule more verylye present then I am with my selfe beyng alwaye and euery where redye to conserue to gouerne to saue me and to brynge me to thy blysse ¶ Wherfore most dredfull Lorde I haue a great cause yf I wyll do my dewty to be circumspecte and take greate hede how I do vse my selfe in the presēce of the my lord whiche seist and lokest vpon al my wordes dedes and thoughtes ¶ Graunte me therfore moost mercyfull Lorde grace to walke and conuersant my selfe before thy blessed presens like a chaist and an holy spouse with al reuerēce feare shamfastnes mekenes obedyence and pacience contynually preparing my selfe with al dilygence to please the sight of thy dredfull maiestie and wyth al my hearte and wyl to loue the aboue al thyng wherby al grace and vertu may encrease in me ¶ Graunt me o merciful sauiour alwaye in euery place to remember that thou so myghty a Lorde God berest towarde me vyle wretched worme of the erthe an euer lastinge vnmesurable most constant fre loue and charitie which passeth al thoughtes and desire so greate is thy goodnes towarde me moost vyle wretche whiche am but sinne and claye that thou doest vouchsafe to tende and to take so great hede and care vpon me as though thou haddest no mo creatures in heauen or earth and hast and doest deliuer me and defend me from innumerable perels dedly dangers bothe of body and soule and hast and doest frely adorne me indewe me and multyplye in me most vnthankeful and vnworthy with so many gyftes and benefytes at al tymes that I am not able to reken the least parte of them and of thy Infinite loue and charyte moost lyberally I maye at all tyme yea euery minute of an houre come vnto the in so muche that with one godly thought and desyre I maye optayne and haue the whiche art euerlastyng felicitie and to the as vnto my most nearest derest most faithfull and trusty frende in heuen or earth I maye safely open all my griefes necessytyes and be certayne and sure to haue such help of the as shal be most for my soule helth Wherfore most merciful lord god which arte the sempyternal lyght of heauen vochsafe for thy mercy sake to lyghten the darkenes of my synfull soule and the blindnes of my harte with the blessed beme of grace that I may come to the perfecte

vnperfect fulfyllinge that whiche thou art bonde to do by the order or state of thy lyfe yf god wolde iudge accordynge vnto his Iustice yea though thou haddest commyttyd nothyng that were sininful deede but onely in omission vnperfecte doynge thy true duetye Wherefore now while he abydeth the most mercifully preuente hys face in humble confession washyng the bed of thy conscynce with teares euery night of thy sinnes that is to saye lament euery sinne wyth teares that comyth to thy remēbraunce and humbly desyre thy Lord that he wyll not enter into iudgement with the hys seruaunt for there can no man that lyueth be Iustifyed in hys presence syghte At the least consyder and waie depely how vnspekeably thou hast offēded in these two cōmaundemēts Thou shalte loue thy lord god wyth all thy harte c. And thyne euen chrysten as thy selfe And so more specially in the rest synnes as thou shalt fynd rehersyd in the prayer and practyse of this exercyse I wold thou shuldest waye and consyder well there how and after what maner thou hast offended specially when thou shalte haue that prayer meditaciō thou shalte lament weepe and bewayle thy sinnes earnestly vntyll that the blessed spirite of adopcion of the chyldren of God vouche safe to descend into thy harte berynge wytnes vnto thy spirite and soule that thou art the son of god and doest heare that meruelus swete voyce of hym That verely God the father hath pleasure in the that is to saye vntyll thou fealest in thy hart a perswasiō that god hath moost mercyfully forgeuen the thy sinnes and hath chosen the to be his seruaunt and that thy state of thy lyfe doth please hym It is but vayne to take vnto the any thynge of consolacyon spirituall or tēporall or to prese vnto contemplacyon excepte thou do ernestly and deuoutly eate feade of this breade of penance and sorow for thy sinnes and dost receyue the blessyd spiritual adopcion which vndoutly he wyl most hartely graunt to suche that deuoutly aske hym to hys glory and honour Amen ¶ Aspyracyons for this exercyse ¶ Oh my most gracius lord god graūt me the perfect knowlege of my synful lyfe and to come to perfect contricyon and hate of my synnes ¶ Oh moost mercyful sauyor Iesu lighten my hart and mynd wyth thy grace that I may perfectly see how enormously I haue dyshonored and offendyd thee ¶ Dere sauyor and louyng lord Iesu open the inner eye of my soule to see clearely my noughtynes ¶ Most swet and kind lord Iesu open to me my great vnkyndnes that I do and haue shewyd vnto the that louest me so tenderly ¶ Oh my deare loue my swete lord Iesu for your mercy shewe me my vylenes and great wyckednes the great redynes to al kynde of synnes ¶ When shal it plase thy great goodnes to geue me the spyryt of true and lowely contrycyon ¶ Grant me good lord Iesu the swet teares of thy trew louer mary Magdalene for my synnes that I may optayne of thy swete mercy forgeuenes and remyssyon ¶ These or other like vse al the tymes that thou doest vse thys exercyse not all at ons but one or other that which thou canst beer beste away felest most deuocyon in but if any other lyke come in to thy mynd folow that for that is lyke to be of the holy goost ¶ The practyse of the second exercyse for remyssyon of synnes O Moost bonteful and most louing lorde god my mooste mercyfull sauyor Iesu the creatour and redemer of my pore synful soule and redemer of al mankynde I am moost mercyfull maker that moost vile and most wyckyd wretch and vnkynd synner that so enormously so bodly so abhomynably and so often tymes haue dyshonored thy highenes and godly maiestye and presence I haue offendid thy blessid holynes thy gracyus goodnes thy great charytie And thy louing mercy and long suffering I haue contempned and disspysyd There is no creature lyuyng that hath done so great iniury and dishonor or hath shewed vnto thee so great vnkyndnes so great contempte as I haue ¶ O mercyful lord how oft haue I prouokyd thee with my mooste detestable synnes and with my moost fowle and fylthy lyfe vnto the moost iust and ryghteous dampnacyon of soule and bodye I haue prouoked moued and irritid thee whyche art moste myghtyful mooste iust dreadfull lord god which art the most iust righteous and terrible iuge of me and of al the world I haue most vnkindly contempned the and turned my hart and loue from the my dere and louyng sauyor Iesu in my shamefull and fylthye synne for the whiche thou dydest suffer so paynefull passion so cruell shameful death and most louyngly most mercyfully shedest thy precious harte blod and for my sake only and for thy charitie that thou bearest towardes me moost vnkinde wretche Yea most louingly only to perdō my sinfull life and to saue me from the most dredfull wrath and vengance of thy ryghteousnes and from the most horryble paynes and tormentes of the perpetuall and euerlasting fire of hell thou leddest a moost poore and painefull lyfe full of muche labour and trauell in moche sorowe and heuines of harte sufferinge many and innumerable rebukes cōfusions wronges and iniuryes At the length after thy most holy and blessed conuersacion thou sufferyd moost mortall heauynes sorowe and most dredful enuy the whiche was so sore and so vehement that for very sorowful payne and oppression of thy blessed harte thy whole body brasted out in wonderfull blody swet sone after betrayed and taken and mooste vilany and vyolently bonde lyke a thief with moost shame and confusiō thou wast brought into Ierusalem where after moost false accusacions most dysspitefull and cruell iniuries mockings scorninges spiteful and vile wordes spittinges sore strokes and stripes thou wast moost strongly stoutly bounde vnto a pyller Thy blessed moost virginal and moost chaste and pure fleshe was cruely torne with scurges and rente wyth roddes thy gloryous and holy heed moost painfully pricked and pressed with a crowne of sharp thorne After this mortal cruelnesse and deadelye paines thy torne shoulders and weke body was laden wyth an inportable crosse haled and driuē forth with bylles and battes lyke a beaste vnto the slaughterhouse with all confusion shame worldely wonder that the wicked malyce of the most crewell Iewes cold deuyse Then most violently stryped cast downe vpon the crosse most rashely with ropes thou waste straitly strongly stretched and rackyd til thy blessed vaynes so sore strained synewes that whē thou wast heuyd vpon the crosse after thy most cruel crucifixion they were vyolently brokē then out of thy blessed handes fete heed thy precious bloud moost plentefully yssewed as it had bene out of a lyuely fountayne Thus thre long howers moost desolate most painefully most myserably thou suffredst most spytefull blasphemyes reproche reuyles and scornes when thou shoulde haue had compassion and consolacion At

For thy sorowfull naylyng of thy blessed feet hold fastē my feate frome all steppes to euyll from al vnprofytable gaddyng make them quicke and spedye to do all deedes of charytie and obedyence to thy only honour ¶ Gracyus Iesu in whose mouth was neuer found disceat nor nothing but al godly and heauenly wysdome and gauest vnto vs moost perfecte example of scilence when thou most mildly and wysely didist hold thy peace when thou waste falsely accused bycause thou by thy answere colde not profite them and specially when thou shouldeste aunswere for lyfe and deathe Then lyke an innocent lambe thou hyldyst thy peace And all the tyme of thy moost bytter passion thou didest speke syldom for thou spakest but onely seuen wordes vpon the crosse which wordes were spoken of most excellent charitie Graunt me good lorde the grace of sylence that I neuer open my mouth to any euyl or ydel wordes that I may speake only thy wordes Shut vp also good lord mine eares with thy grace frō al heryng of euell and vayne wordes for thy merytes of the payne that thou sufferedst whē thou hardest the greate blasphemyes rebukes reuyles of the Iewes ¶ Gracious Iesu for thy tēder teares that thy most gracyous eyes shed oft tymes for me kepe myne eyes and syght frō al syghtes of euyll and of al vnnecessary thynges in this worlde And for the horible sauour that thou feltest in that stynkinge place of caluarye when thou wast crucified kepe my smellyng from al mysuse and for the mooste bytter and sowre drynke of gall and vyneger that thou drankest for me ¶ Good Lorde graunt me grace to exchew all kynd of glotonye and excesse and graūt me perfect temperaunce to eate for onlye necessarye and bare neede Most merciful sauiour Iesu for thy moost crewell schurgyng and all the payne and woūdes that thou suffredst in all members and partes of thy most precious and blessed bodye mortyfie in me by the power of thy mightiful grace all the mysuse of al the sensies and powers of my soule and of all the lymmes members of my bodie that by thy grace I may neyther feele see heare taste smel eate drynke nether moue no member of my bodye nor vse no sense of my soule but in the and for thy honoure not sekynge my pleasure or my selfe here in but puerly and only the. ¶ Gracious God and moost mercyfull redemer of my soule Iesu I moost humblye beseke the for al thy sorowes and paynes that thou sufferedst in the inner powers of thy most blessid and holy soul in the merites and for the merytes of thy most blessed crucified humanytie puryfye reforme rule lyghten the inner myghtes and powers of my synful sowle speciallye my vnderstandyng my wyll and my memorye where in apearyd in my creacyō the holy ymage of the moost blessed trinitye but by my most sinful corrupt lyfe I haue all most clene blotted and put oute the ymage of the my lorde god and I haue fowlye defaced my soule wyth the horyble ymage of sin For wher I should haue in my vnderstanding the knowlege of the wythout ignoraunce and error I haue sought to knowe wyckednes and syn and so haue lost the gostly knowlege of the. And wher my wyl and desyre was creatyd to desyre and loue the aboue al thyng I haue lost that loue in louyng and desyreng inordynatly creatures Where my memory ought to be occupyed only wyth the my most deare Lorde God I haue paynted it wyth the memories and innumerable fanses not only of creatures but of horryble detestable sinne and wickednes Wherfore most merciful Iesu I mekely beseke the for the merytes of thy most rufully and cruelly deformed face for the wofully woūdyd and sorowful coūtenaunce restore and reforme agayne in me the blessed ymage of thy moost blessed diuynite in my soule that I may with moost stable and constante knowlege loue and thought of the desyre contynually to increase more more in the true knowlege the feruent loue and most blessed remembraunce of the that I maie knowe al thinges loue al thynges remember al thinges and vse al thynges only in the and for the. And I beseke thee my sauyour Iesu in the most tender loue that mouyd the most blessyd lorde to suffer so paynefull passiō and death for me and for the precious hart bloud and water that yssewed out of thy most louyng harte when thou hangist bare and al naked vppon the crosse graunte me grace that I may abstracte and pull awaye my harte from the loue of all creatures and to put vtterly out of it the loue of al creatures and specyally of my selfe that thy bare pure loue may fyl occupye al my whole harte desyre and wyll And that al that I shall loue desyre or wyl I may loue desire and wyshe in the and for the only ¶ Graunte me grace also so to confirme so to knytt my whole wyll vnto thy moost blessed and godly wyl that I may haue no other wyl then thyne And the I may be most hartely and fully contente wyth what soeuer thou wylt do wyth me in thys worlde and for euer yea if thou wylte put me into hell and to suffer al the paines there so that I hate not the but retayne thy loue I may be hartely wel contented wyth my whole hart without any be it neuer so litle gruge inwardely Also most mercyfull redemer I beseke the in the merytes of the innumerable woūds of thy blessyd head lightē my vnderstanding wyth perfecte and syncere knowlege of thy blessed god hed that I maye verely and truly know what thynge thou my lorde god art and haste that hyghly profundly knowyng the that thou arte infynite in goodnes moost noble dredfull maiesty most blessed and moost holy lorde god my wyl by thy grace most hartelye earnestly may desyre to be in loue wyth the so gracious so good so louing so kynde mercyfull a father and lorde god ¶ Graunte therfore most gracious Iesu thy grace to me to quycken and to sharpen my wyt and vnderstanding that I may come to the gostly and godly knowlege of the by knowlege to come to the perfecte and pure loue of the. Helpe also most mercyful sauyoure my busye and incomberyd memorye and fansye that by thy merciful grace I maye cast out and purge it of al euyl yea and vnnecessary fansies and imaginaciōs and from strange cogytacions that be not of the that I maye kepe my memory clene and pure as a wedlocke chamber from al worldly and vnprofytable thoughtes and to decke and tryme it wyth all kynd of heuenly thoughtes and gostly ymaginaciōs wyth al holy medytacions of thy holy humanite crucified for me minding alwaies some poynte of thy passion of thy vertue or some other holye medytacyon or good thoughtes That thou my lord god may delyght take pleasur to dwel rest in me as oftē as long

fyue sensies and in al thy most innocent body and blessyd soule graunte me grace vtterly to extynguyshe and to mortyfie in my selfe all sensualytie and sensual delectacyon as in meate and drynke in worde talke in gesture or behauoure in seynge curyouse thynges to haue gaye and pleasaunte thynges to here newes and in vsynge my fyue sensies vaynely euery where wythout reasonable necessytye graunte me moost gracyous Iesu grace to mortyfye perfectly in my selfe all suche naturall and vnnessesarye comforte and solace by moost perfecte turnynge of my harte from all thyng wherein sensualytie wolde reaste and to lyfte vp of my harty loue and desyre to the for suche sensualyte delectacion naturall comfort makyth goostly exercyse vnsauery and more harder ¶ Good lorde graunte me therfore grace wyth all my power to auoyde out of my harte all affeccyon to any solas or comfort or to any sinne be it neuer so lytle whiche synne I woulde not vtterly leaue that all sensuallytie maye be mortyfied in me and so shal al goostly affeccion the better incresed to thy honour and glory ¶ Gracyous Iesu whiche waste forsaken of all thy frendes worldly sauynge only of thy blessyd mother whiche also dydest not regarde the pleasure or dyspleasure of any person and fleddyst al worldlye worshyp and honour graūte me grace for thy pure loue and honor vtterly to mortyfie in me all loue and worldly affeccion to any persō in this worlde For oft tyme the loue and feare of creatures wordly causeth me oftin to be redy ether to do that I shoulde not do ether to omyt that whiche I ought to do desirynge ether to please them ether fearing their dyspleasure And for this cause I do many of my good workes I feare me to receaue some honor or comoditie of them ether to exchewe some damage or confusiō at their handes Wherefore moost blessyd sauiour mortyfie in me by thy grace all the carnal affeccyon loue vnto my kynsfolke and to my frendes for theire benefytes so that wythout all accepcyon of person and pryuate loue I may syncearly loue in all men ye in myne ennimyes only the my lord god and thy blessyd Image graces vertews that I neuer flatter loue nor dessemble wyth any mans vyces but that I may indifferently and moost hartely wyshe and desyre the soule helthe of euery man Mortyfye in me good lorde al suche fauoure in ordynate whyche myght ingender in me any dysquietnes dystraccyon or desyre of person to haue hys fauoure fryndeshype or presence and thus paynte my harte and mynd wyth many fansies in the tyme of praier And when I shuld turne my hart vnto the it infectyth it and defyleth it as it were a very poyson of the loue of god ¶ Grant me good lord to loue the only and for thy sake to renūce and for sake the loue of al creatures that the ymage and memorye of the only maye remayne onlye in my mynde at al tyme and season ¶ O most blessed Iesu whose blessed soule was euer occupied and ful of heauenly cōtemplacion I moost humbly beseke the in the merytes of that precyous woūd of thy godly and most louinge harte graunte me grace by thy mightiful helpe most perfectly to mortifie in me the intolerable combreaunce of vayne and vnprofytable yea and vycious phancies whiche wonderfully do occupie my mynde moost commenly in the tyme of prayer though I do not consente vnto them yet they do defyle some what the soule and harte and makyth heuy the holy goost and do muche hurte and damage vnto the profyte in spirituall lyfe I knowelege most merciful lorde that all these cogitacions do aryse and growe by reson of my neglygens and vnmortifycacion bycause I do not dylygently laboure and wyth vyolence compel my harte to be occupied in good thoughtes but suffer it to wander both vicyusly and ydelly wasting my tyme and therfore when I wold turne in my hart and recolect my spyryte whooly vnto goostly thoughtes I fynd my harte laden wyth innumerable dystraccyons whiche greatly do hynder my profyt and encreace in perfeccyon Wherefore most louynge Lorde graunte me grace so deapely and perfectly to prynte in my hart and memorie thy blessid image the louely remembrance of thy moost bytter and blessyd passyon and death of thy moost ardent vnmesurable charyte of thy most low and profund humylyte of thy moost blessyd pouertie thy myldnes thy obedyens wyth all thy holy vertues with the memorie of al thy moost mercyfull benefites giftes graces geuen vnto me and all mankynd that the earnest oft memory of thes may occupie my hart alway and put out of place al the remembrance of other transytory thynges good or bad And the oft cogytacyon and memory of the may turne into a pure affeccion And the knowlege of the may also be turned into moost perfect loue And wyth my outewarde sylence I may haue holde also moost perfect sylence from the Iangelyng of al vayne fansies in my hart that thou only mayst rest ther in ¶ Most mercyful redemer Iesu whych sufferedst moost cruell kynd of passyon and death graunt me in the merytes of all thy paynes and passyons grace most perfectly to mortyfie in me al care natural passions as ioy and sorow hope and dread loue and hate and shamfastnes that nothyng may rest in my hart but thou only Lord. For when any of thes occupie my hart yea thoughe it be a thyng lauful yet the care the loue feare or hope sorow or hate of the thyng do greatly dystracte the mynd darkenyth the hart it mynyshyth deuocyon and make all goostly exercyse vnsauery and yrkesome Wherefore moost merciful Lorde ryd my my affeccyon desyre from al thynges vnder the that I may also dyspyse contēpne my self for the pure loue of the then shal no thyng make me glade nor sory but thou only So shall my hart be frea from al thing and from the care loue feare hope Ioy. Then shal I wyth ease by thy grace at all tymes recollect my whole spyryte inwardly vnto the and so in the and with the to rest to thy honour and glorie ¶ O moste meke Iesu whose pacyens and swettnes of hart was so great that thou wast not discontentyd wyth them that cruelly and paynefullye put the to deathe but of burnig excellent charitie thou praidist moost charytablely for them as thoughe they had ben thy deare frendes in merites of the whych thy moost pacyent passyon and thy most meke death whych thou sufferedst for me graunt me grace fully to mortyfie in my selfe al bytternes of hart angrines agaynst myne euen christen specyally that dothe aryse of a wyckyd or a cankeryd conscience and secreat enuy towardes myne euen chrysten for the grace which he hathe more then I whereby I should desyre him to fal to syn and to be as wyckyd as I or els should wyshe and goo about to obscure and hyde his vertue and grace lest he shuld be preferred and

louyng and moost godly hart laūcyd with a knightes spere in the sight and presnes of thy most sorowful mother mary I cōmend resigne and commit most lowly humbly al my whole harte with al my affeccyons and desires hereof into thy precyus wond of thy most dyuyne hart the wel of al goodnes And also all my synnes and offences but specyally al my priuate loue to my self and al vycyus loue that euer I bare vnto any creature The abuse and neglygens of thy blessed sacramentes of thy gyftes of graces My mystrust my infidelytie my heresies and errors my inordynate feare pusylanimitie and desperacyon All the neglyence and lytle care that I haue taken in the thinges pertaining vnto my callinge and state with al my instabilitie and the vyces and synnes appertanynynge to thes or any of them that they may be forgeuen me be purged in thy moost precyus blod I moost humbly besech the moost gracius Lord Iesu for the moost burnynge loue and charytie of thy godly harte and for the precyus wond hereof and for al sorow agonye and heuynes that thou sufferedest in it and by the ineffable charytie cōstance and all the vertues of thy blessed hart fulfil my hart with moost perfect loue charytie which may sley in me al loue to my self and vnto creatures that it mai woūd and set on fyre my harte with the dart of thy fyry loue that I may moost hartely and moost perfectly loue the with al my whoole harte wyth all my mynd wyth al my strength and power puerly without any respect of any reward saue only for thy goodnes ¶ Graunt good Lord that I may for thy sake and loue forgo al thynges be they neuer so greate I may do al good thinges be thei neuer so hard I may suffer al paines be they neuer so paynful that for thy only loue and for thy sake to perseuer herein vn tyll the ende ¶ Graunte me most merciful lorde grace that I may sighe cal and knocke cōtinually vnto the wyth burninge desyres and cōtynuall prayer for the perfecte forsakynge of my selfe and for the louely and godly vnion of my soule vnto ye. That I may euer thinke on the. I maye alway talke of the I may thurst hunger the that I may seke fynde the vntyll that I be fully trāsformid and changed al together into the made one spirite wyth the euer remaynynge in the and thou in me ¶ Graunte also that I may in the same charitie loue euery mā sor thy sake as my self ¶ Graunte me most faythful Iesu a lyuely and a stronge faith that workyth great meruelus workes for thy honoure Iesu ¶ Graunte me also a ryght and a godly intente lyghtenid with the lyght of fayth which maye dyrecte my wyth the symple eye of my pure mynde to thy glory and most acceptable wyl in all thinges that I do or that I suffer and that it maye cut of cast away al the sekinge of my selfe whervnto my corupte nature alwaye craftely drawith me ¶ Graunte vnto me also good lorde stedfast hope and stronge trust and confidence in the where by my soule may be lyfted vp vnto the aboue al changable and transitory thynges that it maye execute al workes mocyons so purely wythout al carefulnes and imaginacions of outwarde thynges that it neuer let nor lose the louely rest and influence in the but amonge al perels and aduersities wyth a ful hope and trust in the it maye abyde wyth longe sufferaunce thy hyghe pleasure and prouydence and with al mekenes it may stedfastli hope that my prayers to be graciously harde of the for thy greate goodnes wythout any doute abidinge in the helpe and protection of the hyeste ¶ Graunte most louynge lorde Iesu stabilytye and constance in all godlye purpose proceding from a stronge and trewe loue wherby I maie loking often vpon the blessed example of thy moost holy lyfe go forwarde in perfection wyth a continual and a feruente desyre and laboure to growe in vertue forgetting al thinges past ¶ Graunte me grace swete sauyour Iesu ofte to examyne my selfe and to remember what I do what I thinke and as sone as I perceaue my selfe distracted from the thē with a new feruour and desyre I maye returne againe vnto the. And that I may not feare nether fiere nor water but constanly to runne thorow al thinges for thy sake loue and therin to perseuer vnto the ende ¶ Graunte me most mercifull Iesu all the dayes of my lyfe but specially at the houre of death a stronge and sure refuge and cōforte in the precyous wonde of thy moost blessed louynge most trusty harte Amē ¶ Vnto the ryghte hande of Iesu I Laude and prayse the and geue most harty thākes vnto the most ryghteus lorde Iesu for thy most omnipotente rightousenes and thy vnspekable loue and greuous paine that thou suffurest in the woūde of thy holy and myghtie ryght hande And into the same most blessed wounde I caste commytte and commende my selfe wholy and my synnes and offences but specyally all my vnryghteousnes and wronges that I haue done to the and to thy creatures Al the bytternes of my harte all my dyspleasure angrines and enuy Al my falshed my vntruth and hypocrysie Al my vnthankefulnes to the for thy benefites and to thine for theyr benefytes That all these my sinnes myght be forgeuen me and be purged in thy precious bloude I most humbly beseke the most meke sauior Iesu for the most bytter and sorowful paine of that precious wonde of thy ryght hand and for the great charitie that moued the to suffer so greuos payne for me to Iustifie me and by thy in estimable ryghtwysenes thy great mercy thy godly treuth most louely thākfulnes graunte me pecfecte rightwysenes where by I maye render my duetie to the my lord specyally and for thy honoure vnto al creatures that which belongeth vnto thē First graunt gracious good lorde that I may of pure loue geue euermore vnto the my lorde god al honoure and glory reuerence and feare all laude prayse thankes and obedyence in al my thoughtes wordes and dedes Secondely I maye also geue vnto my superyors vnto my eguals vnto my inferiours yea vnto my soule and body I may alwaye geue eche of these that whiche belongeth vnto euery one of them ¶ Grant me good lord grace to do al these thinges whiche I am bounde to do by my callynge and profession in due tyme and order wyth moost meke deuocion That I may also flye that which is forbyden me that I may sley and make a sacrifice of my selfe dayly for my sinnes and neglygens wyth the swete teares of loue and repentāce And thus by the merytes of thy bytter holy passion I may be purged here in thys world and walke worthely al the dayes of my lyfe in the callyng and state that thou hast mercifully called me ¶ Graunt me also most meke and pytifull Iesu

and deare spowse beholdyng hym suffer so greate and intollerable paynes for thy sake Yf thou weere well and faste knytte vnto hym in perfecte charitie thou woldest take excedyng great compassion vpon hym Yf thou feale nothing the payne of thy heade thou arte not a member and one wyth hym Playnely lyke as we shoulde take more compassion and pyty vpon the heade then on the other members euen so oughtest thou in comparably to take more compassion vpō thy lorde Iesu then thou woldest or shouldest do vpon ether father or mother chylde kynsman or most deare frend yea then vppon thyne owne selfe if thou shouldest suffer all these forsayde paynes that thy lorde suffered for ye. Therfore now good doughter let vs drynke oure selfe dronke with gall wormwode and myrre Let vs feale and thinke on hys precius and payneful woundes let his rebukes scourges woundes pearce through the bottome of oure harte let ther remayne nothing in vs that is not all drowned in sorowe and vehemently afflyctyd and troubled ¶ Thyrdly thou must beholde the passyon of oure sauioure Iesu to wonder and with admyracyon consyderyng who it is howe moche he sufferyd and for whome he suffered Who suffred plainly the very sonne of god most myghtest moost wysesest and the very goodnes it selfe And so good that howe muche so euer goodnes and nobylite thou ascrybest to hym it is nothinge in respecte of hys greatnes and excellence All thinges be they neuer so good and neuer so greate and excellent they are but one aske yea they are but very vanytie and ryght nought in comparison of hym How great are they that he sufferyth certaynely trauel in a strainge contrey banishement flyght hunger thurst colde heat temtacions horyble feares persequucyons wayte of his ennymies to be taken traytory spyttynges reuyles and rekubes bondes scorginges stormes sorowes plages and sores strypes woundes and death For the very glory it selfe was spyghtfully spit on right wysenes it selfe was condempned The Iudge of the worlde was iuged and arayned he that toke wrong was blamed The innocente was defamyd god was blasphemed chryst was trodden vnder foote lyfe it selfe was slayne the sonne was derkenyd the moone wexed blacke the starres were scatered abrode and al these thinges did he suffer paciētly as it had ben a lambe which with one only becke was able to haue drownid into the bottome of hel al these vnkind and wycked people that so handled hym But for whom suffered he for moost vyle mancyples for most synfull ennymyes of hys yea for very deuilishe persons and the chyldren by imitacion of the deuyll for the contempners of the maiestie of god vnkynd and vnthankefull seruauntes to the greate goodnesse of god Wonder therefore that suche and so greate a lorde wolde suffer suche and so greate paynes for most vyle and moost abiecte sinners and wretches But now of whome suffered he Of his owne chosen and specially chosē vnto whom he shewed al goodnes and bountefulnes of the most vylest the most excellēt of the vnwyse and fooles the most wysest the whiche is the sempyternall worde and wysedome of God The moost godlyst of most vngodly wycked The euerlasting bryghtnes of the moost filthiest mater and corrupcion In al these lyfte vp thy harte mynde and maruayle at the infynite goodnes and lyberalytie of almyghty god that bought the wyth so great a price Fourthly prynte the passion of thy lorde in thy harte to reioyse thereof for thou oughtest to be glad and ioye in it with moste harty thankes geuyng for the redemcion of the nature of mā for the restoring of angels and of the greate clemencye and mercye of allmyghty god And as for the redemcion of mankynde thou oughtest to be wonderfully glad accomplyshed by chrystes most bytter passion and precyous death Who is he I praye the that wolde not reioyse and be glad perceuinge hym selfe delyuered by this moost blessed passion frō euerlastinge death from the shame of synne frome the power of the deuyll Who wolde not vnmesurably excedyngly reioyse beholding and consydering that the hygh and most al mighty lord god so wel doth loue him that he wolde submyt and subiecte hym selfe vnto so greate vyces and affliction to redeme hym not that he shoulde reioyse at the abiection and passion of oure lorde but of the most gracious affect hereof of the tender affection and loue that he declaryd in hys passion and afflyction what prynce in the kyngdome or empyre of an emperour or kyng perceuing hym selfe so greatly to be in fauoure and loue wyth his lord that his lorde master wold be redy to suffer death for hys sake wolde he not very greatly reioyse and be glad in his whole hart Howe moch more then ought we most vyle wretches wycked synners and noughty seruātes to reioyce and be glad perceauing that the king of al kynges and lorde of all lorddes oure creatour Iesus chryst doth loue vs so feruently that he wolde offer vp in sacryfice hym selfe vnto most foule and most vyle death Let vs therefore be glad wyth ioye vnmeasurable that our lorde Iesu louyth better eache one of vs than any man dothe loue hym selfe Let vs be gladde and reioyse that by the blessed passion of Iesu the ruyne and breche of the angels is restored Ther ought to be in vs greate Ioye gladnes syth we se that by the passion of chryste so noble and blessed a colege of the Angels is repayred that there myght be one fold and one shepehard and al to be one in one god In this ought we and haue we good cause bothe wyth the heuenly courte and the mylytante churche of chryst here to ioye and to be glade O moost amyable and verely moost venerable passion of oure sauioure whiche ioynyth to gether thynges the were so farre a sonder and knyttyth together thynges so farre sequestrated and moost strongly and most fyrmely vnytith byndyth them fast together wyth the bonde of moost perfecte loue in the felycitie of ioye sempiternall But we ought to reioyse and to be glad specially perceauing in al these foresade thynges the hyghe wonderfull clemencye and mercy of god and of oure lorde Iesu christ I thynke the cheafest and hygh glory and ioye of the goodnes of the good angels is perfectly to consider the clemency mercy and benefites of god also his vnmesurable goodnes And this ought to be the syngulare inwarde ioye of hym that is contemplatyue that in the very marye of hys soule For where I pray the dothe more apere the powryng vpō vs the most bontefull mercy clemencye and goodnes of the most swettest most louing heuēly father of our lord Iesu christ thē in his passion wherin he suffered such sort so greate so fowle so shameful so greuous paynes turmentes al to deliuer to gloryfie hys wicked enmie for the redempciō of a very vanitie worthy of euerlasting death Let the deuoute persons enter with al deuocion

the body dyeth when the soul departeth frō the body euen so doth the soule dye whē the loue of god is absent gone frō it These wyth such lyke as the holy goost shall teach the thou shalt put thy euen chrystē in mind of if it may stand with thy state calling specially such as thou hast charge of thy next neighbours or such that wyl and be able to take thyne instruction exortaciō perswading thy self that god wil require at thy hande the soules of them whome thou arte able and canste saue as though they were thy owne members Therfore thou shalt not Iudge nor conempnt any man Thou shalte not make sory nor harme any man but loue euery mā as thy selfe yea more in maner then thy selfe bycause he is better then thou arte The whiche thinge that thou mayst the soner optaine perswade to thy selfe that euery man is thy selfe For in dede we be one the member of the other as saynt paule sayth and therfore thou shalte be glad wyth and and of euery man be sory wyth and for euery man serue and do good to euery man that nedeth Do the workes of mercy bodely and gostly vnto euery man that nedeth wyth all thy harte as vnto thy selfe Wherfore accostome thy selfe that as sone as thou perceauyst any mocyon of dyspleasure or anger agaynst any other mā what euer he be or that any other vyce chance to come vpon the or into thy mynde lyfting vp thy hart swetly vnto god to put it away as the poyson of the deuyll wherewyth he goeth aboute to kyll or to mynishe thy charytye in the or to make the lumpish and vnlusty and so to staye the from profiting in gostly lyfe For somtyme it comyth of our owne tepyditie or coldnes that noughty and harmefull cogytacions put once from vs do returne agayne and are a greate inpedymente and let vnto goostly lucre or gayne yea thoughe we consente not to them specyally when we do not extend and stretch forth oure selfe wyth all oure powers and myghtes to thinges before vs that is to saye to go forwarde and increase in vertue and perfection nether wyth heuenly godly desyres continually as moch as we can to ocupie our hartes therfore the enmyes of our soule by our slacknes and tepidite fynde easely a way to returne agayne vnto vs al though some tyme such cogitaciōs do trouble wery vs not by our faute but by the only permyssiō of god for our exercise ¶ Aspyracions for this exercyse MOOST louing and most gracious lorde Iesu which being most rychest for my sake tokest vpō the most extreme pouertie grant me the grace of perfecte pouertie of spyrite ¶ Oh most swetest Iesu rauysh my whole harte loue vpon the which art only sufficient for the trew louers of the take from me the loue and affectyon of all creatures that I loue the only and purely ¶ Oh blessed sauiour which art the only ful rewarde that al thy louers aske seake and loke for content my hart my whole desire with the alone make me for thy sake to contempne al other thynges ¶ The practise of the seuēth exercyse to come to pure pouerte the loue of thy euē christē O Moost blessid Iesu whiche for mi sake and saluacion forsokiste all worldly loue and pleasure and honour and lyuidst and dyedst in moost perfect pouertie ¶ Graunte me grace to purge clense my affeccyon and soule not only from al temporal thinges but also from the knowlege the loue and remembrance of al creatures sauyng only them whome I can not lacke whiche I must neades vse for thy sake and in the only For moost mercyful Iesu whē I shuld lyft vp my whoole soule thought and desire to the then doth the knowledge or remembraunce or the loue of creatures pulle downe my desyre loue of my hart mynd vnto the memorie desyre loue of thē ¶ Graunte me gracyus good Lorde also grace now and for euer more to leaue vtterly the affeccyon and wyl vnto any venyal synne be it neuer so lytle which I wold not gladly amende that I may turne my whoole harte from al syn for Lorde Iesu thy mercyful goodnes soone forgeuythe venyal syn Yet sooner thou doyst forgeue a mortal synne that sodeynlye of frayltye we do cōmyt and do faythfully repent and forsake then a venyal that we wyllyngly do not vtterly abhorre and forsake in oure desyre And such smale synnes and fawtes yf they be not put away by repentance do let the holy goost to worke in me In lyke sort yf I retayne any thyng superfluus or for curiositie thy holy spirit can not worke thy true perfect loue in me Graunte therfore grace gracyus Lord to me nowe at thys present euer more to cast out of my hart al loue desyre of al temporal thinges what euer they be that be aboue bare necessytie And in my necessaryes to chose al way pore symplycytie and the more rude homely as becommyth true and vnfayned pouertie And also in the vsyng of my very necessaries suffer me not to haue any affeccion in thē but I may redely by contentyd for thy sake to lacke them and euer more symply and without al affeccyon and pleasure to vse them ¶ Graunt me grace mercyful Iesu at all tymes most straygthtly to kepe my sensies inward and outward from al superfluytie and vnnecessary vse from all vanytie and ydelnes and to kepe also my bodye in homlye symplycytie in al sobryetie and all povertie that nether the desyre loue affeccyon or memorie of any thyng that longyth to my bodie may at any time let my whole hart desyre loue and thought to tend and turne vnto the the moost louyng and blessyd delyght of my soule ¶ Graunt me most gracius sauior Christ grace not only from the botom of my hart to abhorre and detest al syn and vyce but al so to desyre and to be so enamoryd with the loue of al vertue be they neuer so excellent and many that for thy loue and honour I wold labour and trauell for to haue them al yea yf they were as many in number as are dropes of water in the mayne sea that I myght for the vehement loue of the crucyfie my bodie from vyce and adorne my soule wythal vertue and so to become lyke vnto thy most gracyus humanytie whose bodie was paynefully crucyfied soule adornyd wyth al vertue But specyally graūt me grace to haue mooste ardent desyre of perfect and profunde humylitie and grace most earnestly to labour for yt euer more desyryng to be contempnyd dyspysed rebuked and shamed wyth confusyon and from my hart to iuge my selfe very worthy of al contempt shame rebuke confusion Make me sory good Lord whā any honor benyfite laude or prayse be geuen to me ¶ Graunte me also merciful Iesu the thre doughters of perfect mekenes Moost redy obedyens both vnto my superiors and vnto al creatures in al

me If I haue the I haue al that good is that pleasant that delectable is that is Ioyfull and blessed yea very heuen it selfe For where thou arte ther is heuen and blysse And wher thou art not ther is very hell ¶ Graūt me therfore good lord Iesu most hartely to loue to wyshe to desyre wyth all the powers of my harte the only to mynd the only to contempne al things for the to suffice my desyre with the to content my loue wyth the to delight my selfe with the only ¶ Oh moste meke sauyour Iesu dystroye in my harte all kynd of pestlylent estymacion of my selfe Lighten my vnderstanding to se my owne vylenes that I may euermore perfectly beleue and vnfaynedly thynke from the bottome of my harte that I am more vyler more sinfull more vnkynd vnto the and inferyor and worse then anye man Ther is none other sinner good lord Iesu that hath runne so farre from the in sinne but they haue very ofte time though not alway turned their hart by contricion vnto the and they do oft tyme loue the and honor the with more pure affection then I do They do sorow more hartely their sinnes and purpose more earnestly to amend then I do accordyng to the grace that thou hast geuen them Ther is no man but yf that he had commyttid so many sinnes and so cowardly fallen to synne as I haue and had had so many graces and benefites of the as I haue had but he wolde more feruently and deuoutlye serue the then I do And bycause that I can not thynke from the bottome of my harte thus of my selfe therfore I aske mercy most humbly of this most detestable pryde besekyng the moost mercyfull Iesu be mercyfull to all sinners and specyally vnto me most wretchedst and vnkynd of al pardō our sinne most gracious good lorde And as I haue here lorde accusyd my selfe in worde as the most sinner of all other so most mercyfull Iesu graunte me grace to come to that poynt of humylitie that I may verely beleue and vnfainedly esteme my self so in dede that I am most vylest of all creatures moost worthy of all shame punyshment and confusion al turmente and payne And by this poynte of mekenes which is the mekenes only of begynners graunt good lorde that I maye come to the mekenes whiche is of those that are perfecte For this blessed and excellent mekenes of the perfect very loue and charitie workyth it in the soule by the gostlye syght and knowlege of the swete sauyoure Iesu Wherfore most mercyful Iesu lighten by the speciall grace of the holy goost my reason and vnderstanding in the syght of the to beholde and consyder perfectly plainely the ineffable mekenes of thy blessyd humanytie and to tayst goostly of the infynite goodnes of thy blessed deuinitie that my soule may take by that goostly syght so greate loue and pleasure in the that it may vtterly forget it selfe and al the world and so to be wholy rauyshed in the holye loue desyre styl to behold the and to forgette my sinnes my vnworthines and to set litle by and lytle to esteme all the good dedes that euer I dyd yea and to set lytle by al thinges as though there wer nothyng in the world but thou alone wyth me moost swete sauioure Iesu ¶ Most merciful and louing lorde Iesu I moost humbly beske the open my goostly eyes by the grace of the holy goost to see and perfectly to beleue wyth whole fayth my selfe to be most miserable wretched sinfull and wycked And vnfaynedly to iudge and esteme my selfe and all my good workes and exercyses to be nought worth and so to come to the very pouertie of the spirite thynking my selfe and all that I haue ryght nought And to ascrybe al my goodnes vnto the only as in very dede yf thou dydest not vphold me and the whole world both I and all the worlde shoulde come to nought in a moment as we were made of nought And I am not able to thynke one good thought by myne owne power o myght but al good thoughtes and dedes al that good is is only of the merciful lord Iesu When the holy goost doth open mine inwarde eye to beholde and beleue this verytie of my selfe then shal I be very meke then shall I not consyder my selfe but forget my selfe as a thyng of nought and set all my mynde my desyre all my knowlege and al my loue wyth moost stable meditacyon vpon the my swete sauiour Iesu For this syght and beholdyng of the comforteth and lyftyth vp so meruelusly and delectably the soule that it can take no Ioye in any pleasure of this worlde nor take no heuines nor sorowe for any aduersitie or grieffe that can chance or hap for it remaynyth very stable and vnmouable in the and insencyble towardes al worldly thynges euer desyryng to rest in the swete Iesu hauing euer the eys of the soule vnto the. And then thou dost delyuer it from the gynnes of temptacyons and dost dystroy in it all the mocyons of the strength of pryde and of al vices meruelus secretly And bi holy simplicite whiche is a secreat by path thou doest leade it vnto a stable and a blessyd vnion in the where by thou dost remayne and dwel in it and it in the to thy honoure and glory for euer more Amen ¶ The practise the holy exercise to come vnto the holy vnyon wyth god by aspyracyon resygnacyon and postulacion In the whiche thou must more vse the affectyon hartye desyre thē vnderstandyng And feruente aspyracion and vehement wyshyng more then only meditacion And fyrst thou shalte haue thys or like medytacion to stire and in flame thy desyre and to kyndel thy loue vnto god Most deuoutly in thy mynd and in thy harte saye vnto god the father MOOST almyghty Lorde God father celestyal dredful mayesty the very and only life of my soule and myne only trew blysse and felycitie I most myserable sinner and sinful wretche do syt here in thy godly presence desyryng wyth al my harte to enkindle my harte in the most holy and blessed loue of the my lorde by burning charitie to be made and knyt vnto the my creatour and maker and vnto this moost blessed loue I can not come but only by thy mercyfull helpe and grace Wherfore I most humbly beseke the moost mercyful father in the most blessyd merytes of my lorde and sauyour Iesu thy only sonne graunte me grace most deuoutly most hartely and most louyngly to cal to remembraunce the inestimable benefittes gyftes and graces whiche thou onlye of thy infynite goodnes charytie and loue towarde me hast and dost geue vnto me And by this holye and louely memorye my harte and mynde maye be in kindelyd and set on fyrre in the very loue of the of pure loue to laude and prayse the. And first howe much am I bounde to loue the my dere lorde whiche hast created and made

our feruent desyre of his moost blessyd loue wyth swet and louely syghes harty deuoute desyres where euer we mete hym that is as oft as he commyth to oure mynd where euer we be or what euer we do And the vse of suche blessid aspiracions who cold get acustome in thē is a wonderful redy way to gostly profyt ¶ Aspyracyons for this exercyse ¶ O most louyng louer and dere spowse of mi soule swet Iesu I beseke the for thi moste louing hart that was pearsed with a spear and woūdyd for my loue woūde my harte and inflame my mynd so flagrantly with the fyer of thi loue that I mai comtempne al the world for thy sake ¶ O most amyable Iesu wolde god that I myght so hartely and so hard imbrace the with the gostly armes of my hart that I myght neuer let the go out of my hart and mynde ¶ O moste deare loue and swet Lorde Iesu why do I not loue the. Canst thou suffer that any creature shulde not loue the. Thoughe thou do suffer other yet I beseche the suffer not that in me but breke into mi hart come in to mi mind with al thy might violence most mighty lord Oh most swete violence when shall I suffer thys thy blessyde and swete vyolence ¶ Oh swete Iesu howe wel were I yf I myghte loue the. Oh wolde to god I could perfectly set nought by my selfe and by al the world for thy deare loues sake ¶ Oh deare loue of my soule styrre my hart to seke the lyghten mi hart that I mai fynd the possesse thou my whole hart that I may rest in the only forget al thyng beside the. ¶ O the swete treasure of mi hart the only ioy and lyfe of my soule howe fayer howe bewtiful art thou blessid be al that loue the Oh when shal I loue the also ¶ O most swete Iesu the very true loue of my harte make me sycke for thy loue yea make me dye for thy swet louessake ¶ O moost deare Lorde howe fayne wold I loue the and that I thus wold thou hast geuen it me geue me grace also that I mai loue the wyth al mi whoole hart For with out the I can do nothyng ¶ Mooste amyable mooste louesome and gentyl Iesu the comforte and hope of my hart graunte me to loue the moost purely most faythfully most derely most chastly ¶ Most swetest delight and pleasure of my soule the consolacion and ioye of my harte whiche louest me eare I was hast made and created me such a one that I may loue the and haue the graunte me grace to seke the to runne after the and that I may not reste tyl I haue found the and for the great desyre and loue of the swete Iesu I maye loth al thyng beside the. SVche swete sentences or like thou must alway haue in thy mynde and harte force thy selfe to saye them in thy mynd as swetly and as deuoutly as thou canst Though perhaps at the fyrste thou shalte feele lytle swetnes yet do as well as thou maist and in long custome grace wyl take pyty on thy trauel Thou shalte not bynde thy selfe exactly to these thynges but only if thou haue not of thy selfe such lyke then mayst thou vse any of these or as many as thou wylt Yet thou shalt not nede scrupulusly to folow al the wordes but folowe as well as thou canst and take them as god puttith in thy mynd Thou maist perhapes some tyme haue as good or better come to thy mynde as these be And suche as the holy gost puttith into thy mind they are best AFter thou hast had the medytacion of the benefytes of god in this prayer that went immediatly before these aspyraciōs if thou feale thy harte styrryd with loue towardes thy lord then loke what swete desyres or prayer or meditacion delyghteth the that followe vntyl thou feale deuocion decaye But eare thou canst come to the swet loue that knyttith thy soule vnto god thou must take some trauel and stand as it wer wythout the dore abyding the pleasure of thy lord and louer when he wyl let the in Therefore when thou canste not feale the loue of thy harte styrred nor kyndelyd by the meditacion of his benefittes thou shalt swetly dyscretly deuoutly and dylygently knocke as it were at the gate of hys pyteful goodnes wyth these foure goostly hammers that is to saye Oblacion Petycion Conformacion or likenes and vnion or knot With these thou shalte awake thy beloued to opē the dore of hys blessyd loue vnto the that thou myghtest enter in by aburning charitie be made one with hym Yet if thou feale thy harte drawne goostly towardes the swete loue of god any other wayes thē by these meanes thē leaue these and folowe the trayne of the holy goost ¶ The fyrst goostly hammer whiche is oblacion or offering thou shalt thus vse wyth as deuoute harte as thou canst saye in thy mynde wyth harty meditacion and wyth an vnfayned harte if thou can or as well as grace shal assyst for the tyme. ¶ An oblacion goostly MOOST myghtyfull lorde god very true loue of my soule in my harte and whole desyre I offer vnto the and resygne into thy blessed wyll handes as a sacrifice my selfe to al that thynges that thy blessed spirite shal by inspiracion wyl and moue me to do And specyally to the vtter contempt and forsaking of my selfe and myne owne wyl to the vtter cutting of and forsaking al delyght and pleasure of sensualytie and of all my sēces though they be neuer so lytle things as an ydel worde vayne company lyghtnes c. whereby my hart maye be by any meanes moued or defyled Also I offer vnto the my selfe to the perfecte mortificacion of al natural passions as heuynes ioye sorowe anger hate hope feare or shame Also I offer to the my selfe to the volūtarie lacke and wante of al sensyble grace deuocion other gyftes of thyne that ar not necessary for my saluaciō In like maner I offer mi selfe to suffer willingly with most prompt and redy wil for thy sake al aduersitie and harme in fame in goodes and fryndes all syckenes disease paine pressure and heuines of hart And generally I offer me most gladly and wyllyngly to al chaunces and misfortune that can happē to any creature in this worlde be it neuer so euyll sauyng sinne yea if it be thy blessyd wyl and pleasure to put me in hel that I myght suffer al the paynes of all the dampned excepte the hate of the and seperacion or losse of the loue of the. And though it be impossible for me thus to do or suffer yet good lorde my wyl and harte ought to be redy at al times if thou wilte it should be so And wher mercyful lorde Iesu I can not be so wyllyng redy vnto al these thinges and make so perfecte oblacion frō the bottome of my harte as I

dysfygured and fully defaced it in me wyth innumerable synnes dailye fautes vyces and imperfeccyōs and haue brought and made my soule farre vnlyke that my lord god Wherefore now I moost humbly beseke the in that the moost blessed and burning loue which mouid thi mercy to make me lyke the to redeeme me with so cruel payneful and shameful death and passyon of my lord and sauyor Iesu thi only most dear sonne consume burne vp vtterly destroy in me al my vnlykenes toward the in me al mi sinfulnes mi vices al mi fauts and my imperfeccyons al my inordynate passyons and redynes to syn al the mysorder and abuse of my sences inward and outward al noughty and inordynate affeccyons to any creature al my impacyens and scrupulusenes And graūte me most deare Lord and most mercyful father with most burnyng desyre at this tyme and euermore to aske and most vehemently to craue of the my most gracyoꝰ lord the perfect lykenes in me of thy most gloryus and blessid sōne my Lorde Iesu ¶ Oh mercyful Lorde and most gracyous god wochsafe to adorne and decke my bare soule withal those moste holy vertues and graces that he was adorned bothe in his blessyd dyuynitie and his holye humanitie most specyally with those vertues whyche apeared in hym in the tyme of hys mooste shameful death and payneful passion ¶ Graunt me the perfect affecciō and most harty desire of most lowe mekenes by most perfect abyection and contempt of my selfe desyryng from the botome of mi harte now and euer to be abiect and vyle ¶ Graunt me most perfect desyre and affeccyon of most perfect pouertie pacyencie and charytie and in thes vertues mooste busely dyligently and affectuuslie to trauel and exercise my selfe in them Specyally by moost ardente and burnyng desyres and most deuout and cōtinual prayers vnto the vntyl that I may feale in on selfe in al dammage wrongs rebukes sclanders pains yea in the time when grace is subtracted taken away from me then to haue a most harti desyre to suffer most hartly al greues for the loue of the and so perseuer vnto the end that I myght herein be conformable and lyke vnto my Lorde Iesu that suffered of pure charitie so moch so many greuus paynes to thy honoure and glory and for my saluacyon Amen THat day that thou doyst vse this exercise thou shalt haue oft in thy mynd such desyres shorte prayers euery where where euer thou be and lerne to force thy hart with most harty affeccion and earnest desyre to remember them and wishe for the in thy mind and to desyre the crying most hartely earnestly and deuoutly in this maner or lyke ¶ Aspyracyon for thys exercyse ¶ Oh mooste blessyd sauyor Iesu howe vnlyke am I vnto the which art so gracyous so good so ful of grace and vertue And I wretchyd synner am ful of al vyces wyckednes dystroy good Lord al my sinneful deformyties and restore in me thy blessyd image to thy honor and glorye ¶ Oh merciful Iesu that died for my loue make me to dye to al the world for the true loue of the. Mortifie in me al impacyence al inordynate passyons and affeccyons to any creature that thou myghtest haue al my loue and whoole hart ¶ My most gracyous Lorde and sauyoure Iesu put in my soule and hart most perfect pacyence obedience most perfect charytie with all other of thy blessyd vertues that it may be lyke thy blessed humanytie ¶ Oh blessyd loue of my soule set me so on fyre in thy loue that I may thinke that all payne shame confusion and turment that is possible to be suffered is to lytle to be sufferyd for the that al my delyght and desyre may be in the myddes of al my prayer to suffer for thy loue al thing swete Iesu ¶ Swete sauyour Iesu whiche dyddest suffer moost payneful death for my sin mortyfie in me by thy specyall grace the great redines vnto sin in me al my viciousnes fautes al my negligences and imperfections that I may come to the goostly vnion in the by moost burnyng loue and ardente charytie THou must moost feruently desyre aske in thy harte and deuoute mynd contynually of god that thou maist be made lyke conformable vnto his blessyd crucified humanitie specially in this point that thou in al thynges neuer seke nor desyre any thyng that partayninge to thyne owne selfe or thy owne commodytie but only that whiche belongyth to thy lord Iesu how thou mayst moost feruently perfectly honour serue and please and be lyke hym euermore And how thou mayst most exactly forsake thyne owne wyll and contempne thy selfe and loue hym forgettyng in maner thy selfe and al thynges And for the vehemente burnynge loue of hym thy mynde may runne so muche vpon hym that thou dost take no hede nor consyderest not what is bytter what is swete nether hour time nor space nor place nor markest not one persō from another but in al thynges thou must seke consider and remember thi lorde god and hys blessid wil pleasure and honour seing verely thy sauioure christ in his members And thus doyng thou doyst lyue a contemplatiue lyfe in an actiue life For in thy outwarde doynges thou hayst contemplacion goostly of god and fyndest hym euery where and in euery thynge specially thou do recollect thy selfe wholy and dost enter into thy hart and serchynge the bottome therof resoluyng and resigninge thy selfe dost put thy selfe wholy in the handes of god For then thou arte in maner transformed into god or deifyed And vnto what thynge soeuer thou turne thy selfe to and what good worke soeuer thou doyst thou shalte thinke that god doth it and not thou And to forder the in this goostly exercyse thou must indeuer thy self as nere as thou canst in al thinges euer more choose that whiche is most to goddes honour or most lyke vnto chryst and his example or most profytable to thyne euen chrysten or most against thine proper wyl or most grefe and payneful to thy body wyth dyscrecion or moost rebukeful worldy whereof thou arte wordly ashamed so it be not sinful Euer thou must crye out vnto thy lord god in thy hart vnfainedly I am nought I haue nought I can do nought but sin only I seke nought I desyre nought but Iesu a lonly Yf thou do this truly contynewe faithfully in thys spyritual worke and trauel god at length wyl without dout here thy dyligent knockyng and delyuer the from al the trouble goostly from al the tumulte noyse and cōberaunce of cogitacions and fansies and from al earthly affeccyons which thou canste by no better meane put away then by the contynual and feruent desire of the loue of Iesu the whiche desyre he muste nedes in spyre in the and geue it and worke it in the whiche he wil very wyllyngly and redily do so thou in the meane time do feruently aske by mooste deuout prayer yf thou wylt

therfore greate cause to loue hym agayne and to shew louyng kindnes vnto so curtyse and kynde louer and lorde god Nowe if thou canst feele thy harte mouyd vnto loue towardes thy lorde Iesu by thys or lyke comtemplacyon of hys benefites and of his infinite goodnes that hath loued the from the beginning of the world wyth an euerlastyng charyte then shalte thou procede and force thy wyl and affection to these thre sortes or degrees of loue The fyrst is bare loue that is to saye thou must moue thy selfe to loue hym only and forsake al loue that thou berest to thy frendes kynsfolkes apparel bokes and of any other thing in thys world For thou canst not loue these and loue god only For he wil haue al thy loue as he is most worthy and must be louyd barely alone wythoute any thing wyth hym For so dyd oure lord Iesu hang al bare and nakid of al frindes conforte and of al thynges vpon the crosse Yf thou can fynde and feale this pointe of loue in thy harte then must thou procede laboure to haue loue Thou must haue no desyre to any thyng created and specyally this pure loue is when thou hayst ful mortyfied in the al natural passions and vyces as angrynes melancolly inordinate Ioy lyghtnes suche other so that the powers of thy soule be pure and cleane from al sinful inclynacions and dysorder cleane delyuered from al imaginacions or any lettes or impedymentes of the pure and synceare loue of god that they may imbrace their lord god with most pure clene loue Thurdly thou must procede to come to the thurde poynte of loue that is thou must loue thy lorde god with vehemēte strong and affectuous loue And this loue compriseth the other two aforsayd loues makyth the one wyth god and makyth the towardes al other thynges as it were insensyble and feltyst nothing els but only thy owne moost swetest loue Iesu Heare of commyth it that thou canst and shalte remayne styl in god wher euer thou becomyst and wyth whom soeuer thou be For thys loue wyl neuer suffer the to cesse from louyng of thy deare Lorde Iesu nor wil not suffer the to rest but make the bestowe al that thou arte to the glory and honoure of thy lorde god And of this loue it is that thou woldest if thou coldyst make of euery lytle grasse thou seist some excellēt creature that it myght loue and laude the lorde thy god wyth the. Yea if it were possible thou woldest make of euery mā an whole heuē and so many heauens as ther are men and offer them vp to god wyth al thy harte and moost pure and louely desyre to hys glory laude prayse and honoure Now whē thou fealyst this threfolde loue in thy hart kindlyd and thou altogether incensid and set on fyre wyth the loue of thy lorde thou muste recolecte and gether to gether with force al thy wyttes sencies and powers of thy body and soule as it were wyth in thy self as though thou were deade from al other thinges in the worlde And so as one ful of loue thou shalt approche vnto the most gracious most louinge and most swete hart of thy Lord Iesu Thou shalt enter therin as into an infinite sea of goodnes botomlesse depeth of vnmesurable loue and charitie wyth these foure exercyses But yet whether thou feale in thy hart these pointes of loue or no thou shalte procede neuerthelesse and folowe wyth these foure exercises and haue a good wyl and desyre to haue these pointes of loue and this shal suffice I trust in god for a beginner vntyll god geue to the grace of this loue for it is a syngulare gyfte But thou must eare thou enter these four exercises in the hart of Iesu make this peticion vnto that moost blessyd and mercyfull harte saynge O Most dearest louer of my soule my moost swete sauiour Iesu whiche of thy infynite charytie and most tender loue that thou baryst vnto my pore synfull soule sufferdst moost payneful passiō and and moost cruell and dreadful death in the same charytie and loue in the most blessid merites of the same passion and death grant I beseke the that moost excellente gyfte of loue and charitie that I may be set on fyre and so incensed wyth the moost feruente and syngulare loue of the that I may loue nothing but the alone that neather frynde nether louer nether anye thynge in this world be it neuer so pleasant or profytable may haue any parte of my loue but thou only ¶ Graunte me also cleane and pure loue in al the powers and sences of my soule body that they may be pure from al passiōs and inclynatiōs to sin disorder of sinfull corruption that my soule in al her myghtes powers may wtout let or impedimente frely wholy loue that her creatoure redemer herswete spouse most faithful louer Graūt me also most mercyful lord to loue the vehemētly affectuously that I maye be towardes al other thinges dead as it were insensyble wythout any fealyng That I may not feale nor perceaue any thynge but the only my dere lorde and louer Iesu that where euer I be wyth whome euer I be I may neuer forget quayle or slake in thy burning loue that I may neuer stynte nor cesse to bestowe al that I am and can to thy glory and honour and worshyp and neuer to be satysfyed in wel doynge to thy sempyternal honour and my soule helthe THen shalt thou approch with moste harty affeccyon and deuocyon vnto the blessed hart of Iesu recollectyd as is aboue saide in al thy powers sensies of body and soule and shalt enter in as it were in to that most blessed tresure howse of grace and bottomlesse fountayne of al goodnes with these fowre exercyses folowynge Fyrst thou shalte make from the bottome of thy harte or as wel as grace shal helpe the resingnacion offerynge thy selfe bodye and soule whooly with al that thou art and haist and al creatures moost frealy vnto hys moost louely wyl and blessyd pleasure in thys world to the end here of for euer to abyde al aduersytie pressure or sorow of hart al payne of bodie vnto al thynges that is possyble to come vnto the at his wyl Yea to abyde the paynes of hel yf it shulde be his pleasure for hys loue thou must be redye that he may haue and vse the as hym pleasyth euen as he hadde the at his pleasure ear thou wer creatid Thou muste make this oblacyon thus in thy hart and desyre MOOst mightiful and most louing lord Iesu al thing that I haue and that I am and al thynges in this worlde in heauen and in earth are thyne Wherfore moost gracious good lorde I here offer yelde vp to thy blessyd wyl and pleasure my soule my body wyth all my substance that I am or that I haue and al creatures that euer were or shal

god to abyde in there to talke vnto thy soule ¶ The thurtenth impedyment THat is studie vnmesurable where in the vnderstandyng is al together occupyed wyth bare speculacion of suche thynges wherin is nether deuocyon nether incensyng or kyndlyng of the minde nor vertuous affeccyon is sought for but the bare redynge for it selfe bycause it delyghtyth or pleasythe the reder or els it is taken for some vayne knowledge Suche maner of parsons become vayne and puffyd vp in their great lernyng and of suche knowledge presūptuous yet very baren in the affeccyō of that wherof they cā so wel talke For they can bable and say much of spyritual lyfe and goostly fealing but they neuer tast it but be for from the fealynge here of Thou shalt not rede and study therfore that thou mayst be countyd learned but that thou mayste be the more deuoute and godlie Alway thinke rather that thou art ignorant and canst nothing And desire to know nothing with the holy apostle paul but thy Lorde Iesu Chryste and the same crucyfied For if thou canst and knoweste Chryst it is ynowghe thoughe thou know nothing els Exercyse thy selfe in his lyfe and passyon cōtynually beholdyng deuoutlye in medytacyon what he suffered that thou mayste haue compassyon and sorowe wyth him and how he sufferyd with what Obedyence mekenes pacyence with al other vertues that thou thereby mayste be prouokyd to folow lyke vertues and wherfore or why he sufferyd that thou mayst be thankeful vnto him in louyng hym againe as he louyd the syth he suffered passion and death for the. Let there grow and encrease in the contynually desyre to be lyke vnto thy louyng Lord and sauyor Iesu Chryste in sufferyng that as he sufferyd most cruel passyon and payneful death for the so thou must be wylyng to suffer al aduersitie and griefe for his loue and honor that he shal lay and suffer to com vpon the. ¶ The .xiiij. Impediment THat is the inordinate delectacion and as it were a rest in gostly spiritual swetenes as when we do rest in the delight in grace in deuociō in loue in sensible or felyng deuocion which be al the giftes of god lent vs. We must not rest in them or set to muche delyght in thē but vse them as meanes to leade to lyfte our hart and ful affection to god for him selfe They are not the very sanctimony charitie but certeyne gyftes of god geuen to vs for a helpe to our infirmitie that we shuld mortifie more diligentlye the inordinate loue and affecciō to our selfe and not that we shuld rest in them The more then that a man is mortified to hym selfe in al these poyntes that are here spoken of the more charitie true loue he hath and no more Yea whatsoeuer he askith of god if he doth not vse it to the mortifiyng of hym selfe it is impure and myxte wyth nature whiche sekes it selfe in all thynges so subtylly yea in godly thynges that if it be stayed or letted on the one syde it wyl craftelye apeare and crepe in at another hole before we can well perceiue it The .xv. Impediment 〈…〉 THat is the coldnes in deuocion and in the desyre of perfeccion whereby many be led by costume do many good workes thynkinge that perfeccion lyeth more in the multytude of good workes then in the feruour and increase of charitie therfore they folowe not the tracte and monicion of the holy gost in forsaking them selfe But thou shalt take and holde thys rule as the summe of gostly profite At al tyme as nyghe as thou canst kepe thy hart mynd eleuated vnto god with louely turnynge memory of him with feruent desire to please hym most perfectly sighing crying with out ceasyng with some brief burning aspyracions louely sentences as for example ¶ Oh my lord god the only lyfe of my soul Oh the whole desire of my hart whē shall most hertely loue the when shall I perfectly and vtterly forsake all the world contemne my owne selfe for thy pure loue ¶ Oh that I could depart wholy from my selfe and be wholy turned to the my lord that I myght wyth most burnyng loue be transformed and altered into the. ¶ Oh the swete thought of my hart graūt me grace to loue the with al my hole hart with al my hole soule and mynde with all the myghtes and powers of my body and soule And thus dyuers wayes as the holy gost shal put in thy mynd at al tymes thou muste desyre loue sighe for thy loue thy lorde Iesu Thou must also laude prayse and geue thankes often tymes vnto hym Thys is most worthy and most noble exercyse whereby thou mayst optaine infinite thynges of the infinite goodnes of thy lord god for the desire of charitie shuld extende it selfe infinitely God hym selfe cōmaundeth vs to aske and he hym selfe also hath promised to heare vs which of his infinite liberalite suffreth no sygh nor mone made to him to passe voyd or without frute For either he infūdeth grace either increaseth the same either draweth the harte to hym more effecteousely either he refresheth it swetely either geueth it some gostly light or els cōfirmith it more stedfastly Do not therfore loose by negligence nor neglecte suche noble gyftes which thou mayst optayne euery hour Cease not flye not from the face of thy louyng lord but folow pursue thy dere loue and lord thorow fyre and water And when thou art distracted frō him whē thou art temptid or ouerthrowen thereby be it neuer so often or neuer so foule a fal returne agayne I say vnto the lorde of all mercy and pytie he wyl not forsake the. Begyn againe boldly intend māfully and most hertely desyre to cōsume and bestowe al that thou arte al thyne in his loue and laude in his honor seruice For vnthākefulnes causeth the wel of hys mercy to dry vp the spirite within vs cryeth withoute ceaseing in our soule that we shuld be thankeful vnto god for hys giftes lauding praysyng hym in hart worde and dede which is blessed and praise worthye worlde withoute ende Amen Certaine steppes of stayres general to know how much thou doest profite and grow in the loue of god forsaking of thy selfe And as ofte as thou shalt loke hereon lament be sory that thou arte no farther forward and force thy selfe with a good hope corage in god to increase and growe better THey stand on the fyrste stayre or step which are wel groūded in catholike faith and the feare of god and for gods sake exchew al deadly syn But yet they are but colde in charitie and neglygent and slowe in the gostlye lyfe For they seke al together natural cōmodities and sensual cōfortes and solace whose gostly lyght is but dym obscure theyr liuyng is daungerus not withoute peryll and theyr saluacion is but doutful Bycause that whyle they thynke it inough for saluaciō to

shouldest alwaie loue him to haue cōtēplacion fruiciō of him shuldest euer possesse him And that thou arte set here that thou shuldest faithfully serue hym thanke hym laud prayse and honour hym and to knowe and fulfyl his moost blessyd wyll and pleasure in thy self and in al creatures Consider also that thou art here in thys world as concernyng thy soule in a straunge contrey as an outlaw and a stranger beset round about with many grynnes and ennemyes in danger of innumerable peryls But yet yf thou remayne in god there can no man hart nor harme the. Consyder how noble how fayre how wyse thy soule is creatyd of god to hys owne lykenesse and ymage and yet neuerthelesse thou arte created as concernyng thy bodie of the slyme of the earth weake myserable vyle nedy redy and prone to all sinnes and vyce in goyng styll toward distruccyon Wherefore take good hede dylygently thou compel not thy soule to serue thy vyle fleshe for the moost filthi and most vile pleasures and delightes whiche soone passeth awaye of thy stynking fleshe and caren and so cast both body and soule into euerlastyng paynes and turmentes of hell and dampnacion Consyder diligently all thy cogytacyons thy workes and dedes whether the end and purpose in the vse of all thy powers and sensies be alway towarde god eyther toward thy selfe or toward creatures And thou shalt perceyue that thou canst neuer marke nor amend thy selfe suffyciently Consyder also how thou of thy self art nought thou hast naught canst naught do but syn Where fore I say consider oft tymes frō whens thou camst wher thou art what thou art whither thou shalt Thou maist see in thy selfe thre sorts of naught The first by innumerable deadely synnes thou art come to naught but to be turmentyd yf it please god perpetually in the deapth of hel like a stinking vessel and fier meate Secōdly by the great corrupcyon of al thy powers and senses of thy bodye and soule thou canst do naught but syn and sholdest fall in to innumerable enormyties yf god dyd not preserue the. And thus art thou become a botomles deapth of darkenes a vessell worthy of all contumelye and reproche be gotten by vnclennes and syn lyuyng in concupiscence and shalte die in anguyshe and agonye Thyrdly in comparyson vnto thy lord and sauyor Chryst thou and all creatures are naught and creatyd of nought and should in a moment come to naught yf thou and they were not contynually conseruyd of almighty god Wherefore thou shuldest desyre to be contempned dispised to be vnknowen of all men yet without thy faulte and deseruyng it For thou must not do any thynge synfull to be dispysed but if the worlde dyspise the god permittyng it thou must be glad and thinke thy selfe very worthy therof Thou must also punishe thy self wyth thy lorde Iesu but yet wyth discrecion Feare god euery where alway with chyldely or louely feare Speke fewe meke and lowely wordes Thynke and remēber alway beleuing that the commynge of thy heauenly brydegrome spouse is at hand alway callyng and saying to the Ecce spōsus venit exite obuiam ei And thus alway returninge thy thought and consideracion vpon thy naughtynes thou shalt merueyle greatly that god doth suffer the so foule filthy and vnthankefull a creature to abyde one moment before his eies or sight Thou shalte wyth all meekenes cry vnto thy lord god from the botomles deapth of thy mysery deuoutelye callynge for the botomlesse deapth of hys mercye with the ofte searche of thy conscience wherby he of his mercy by his grace synguler for of it thou haste nede wyl vouchesafe to geue thee the clere sight and knowledge of al thy vices imperfections passions and synful inclinacions to syn and all thy sinnes which cleaue and lye hidde within and withoute thy powers and sences and do miserablye blynde thy soule and drawe the continualy to perdiciō and destruction And thus must thou lerne to know thy selfe and that very dilygently For thoughe thou profite very much continually yet art thou not able to penetrate and perse to the botome of thy naughtynes the herte of man as Esay sayeth is so wycked and vnsearchable yet by grace thou mayst come to a great knowledge therof Where fore to optayne thys specyall grace thou shalt make deuoutely vnto god in thy herte and most herty desire and not with voyce thys prayer which is the practyse of this exercyse that folowe these fewe aspyracions ¶ These briefe short prayers be called aspyracions for they be as it were syghings and longinges to obtaine of almighty god that which we aske in them and they must be vsed and sayd in hert and desyre as often in the daye as they come to mynde what euer we do or where euer we be euery daye so longe as we do vse thys present exercise ¶ Oh most mercifull Lorde whose loue is the lyfe of my soule lyghten my soule with thy grace to knowe thee ¶ Oh mooste swete Iesu to knowe all the worlde and not to know the is but darkenes and foly graunte me grace therfore mercifull lorde to knowe the. ¶ Oh most mercifull Lorde make me Ignorant and a foole in all thynge so I maye knowe the whiche is the hyghest wisdome of all ¶ Oh Gracius Iesu whiche arte not knowen but of clene heartes purge my harte that I maye see the. ¶ My Lorde Iesu whiche doest reuele thy secretes vnto the litle babes make me perfecte meke and a babe in euyll that I may knowe the. ¶ Oh mercifull Lorde graūte me to come to the knowlege of my selfe the ground of all mekenes ¶ Graunt me grace good Lord perfectly to contempne my selfe and to se the botom lesse pytte of all my myseries ¶ Mercyfull sauiour graunt me an holye hate of my selfe for the verye pure loue of the and thy honour ¶ The practise of the exercise to come to some knowledge of god of thy self O Moost myghtyful maker swete sauiour Iesu whiche taughtest saydest Thys is the lyfe euerlastinge the very hygh waye to the blysse of heauen that we maye knowe the very god thy father thee his sonne whom he hath sente to redeme the worlde There can none come to the knowledge of the father but such to whom thou wylte vouchsafe of thy gracious mercy to reuele hym For it is thy gyfte onely and we must receyue it only at thy hand Wherfore most mercifull mediator Iesu by whose onely mercyfull meanes and the blessed merites of thy holy manhead all grace is geuen to vs wretched sinners of thy father celestial and thou also as very god doste geue with thy father al mercy and grace I most humbly beseche thee graunte me thy heauenlye lyght and the blessed knowledge of thy blessed godhead Manifest and open to me thy blessed father and thine owne selfe whych arte one god with hym and the holy goost I knowledge good lorde that to know the

knowlege of thy blessyd godhed of thy infinite charite towarwe me And that I maye contynaally remember thy blessed presens in euery place Lyghten myne inward and goostly eyes to se consyder effectuously the wonderfull tokens of thy infinyte loue kindnes to me and the innumerable benefites geuen vnto me and all mankynd specially by thy most holy Incarnaciō thy life deth and passion and that I maye the better perceyue what thou hast done for me graunt me most mercyful good lord grace to com to the perfecte and exacte knowlege of my selfe Fyrste to consider and acknowlege howe noble thou haste creatyd my soule vnto thyne owne similitude and ymage of nought And howe myserable how foule fylthy and abhomynable it was made by oryginall sinne as sone as euer it entred the synfull bodye and fleshe And how thorow thy infinite mercy and tender charytye it was redemed by thy precious deathe purged by vertewe of thy bloud and passion in baptysme and so restoryd vnto grace and mercy agayne Yet afterward syth that tyme I haue innumerable tymes most fylthyly defyled my selfe wyth many a deadly synne forsakyng thee my lorde god turnynge awaye my loue frome the and from thy holy commaundementes folowynge myne owne corrupte wyl and beastly lust and desyre and haue made my soule more filthy feble and more vyle in thy syght thē any vnresonable beast And thus in the foule puddell and durtie dongiō of sinne I must nedes haue sunke in vnto the bottome of dānacion yf thy mercy had not or wolde not yet helpe me vp agayne by thy Infynite mercy and blessed grace For of my selfe of myne owne power I am not able to arise by trewe and perfecte repentaunce with out thy mercyfull grace do helpe me And yet thou arte so good and gracious that I may yf I wyll euery daye houre and mynet recouer thy gracius fauer for thou art euer redie knockīg at my harte cōtinually ¶ Oh merciful Iesu how moch nede haue I of thy mercy and grace ¶ Graunt me good Lorde grace earnestly to consyder oft tyme from whens I came what I am wher I am and whether I go Fyrst frō whens I came playnely I came frome vyle and synfull fleshe begotten in fylthy concupysence and beastly lust in the stinkyng vylenes of oryginal sinne fed in my mothers womb with foule menstruus vilitie And where thou moost mercifull lorde god creatyd the planettes the starres of the fyer the fyshes and foules of the water thou haste created me and all other beastes of the foule and vyle earth so that as touchyng my bodye I am no better thē a beaste created of the earth vnto the earth I shall agayne What I am I maye sone perceaue I am nought els but drosse and durte rotten earth wormes meate much lesse perceuing how I shal depart subiecte vnto many necessities ful of misery borne in sinne liuing in wretchidnes and labour and must dye in payne and agonye And yf I shuld earnestly depely consyder I may perceiue and se that the trees herbes bring for the leaues swete flouers frutes my bodye bryngeth nothing els the foule wormes stynking sweat and corrupcion Yf I wolde wel consider and marke what commeth out of the nose the eares of other yssues of the bodye I shall perceaue that ther can be no fowler and more horible or more stynking dunge hyll in the worlde Nowe wher I am plainly ī this wretched worlde the vale of mysery as an out lawe stranger and in a foren contrey beset wyth many galthroppes and grinnes on euery side in the myddes of innumerable dangers perels among my most mortal ennymies against whome I must fyght bothe nyght and daye for they lye in wayte for my dysstruction contynually whose mortall malyce I can not escape wythout thy moost mercyfull helpe And whither I go lorde whyther els but from whens I toke myne orygynal that is vnto earth dunge claie Of earth asshes my wretched fleshe was created and to the earth it must go fyrst or last But when and howe sone thou only knowest most myghtyfull lord but sure I am that thyther I go contynually where euer I be what euer I do wherfore moost mercyfull lorde graunt me grace that the perfect knowlege and consideracion of my wretched estate neuer go from my memorye Wherby wyth the helpe of thy grace I may seke earnestly and contynually the amendemente of my selfe wyth thy mercyfull help and fauour ¶ Oh merciful lord were not thy exceding greate mercy my soule throwe the innumerable and most greuous sinnes where nought els but a brand of hel fyre a foule stynking vessell full of abhomynaciō of sin apte to be caste into hell and euerlastynge damnacion Moreouer yf thy grace were not I colde do nothing els but synne and increase my damnacion yea ther were no kynde of synne so abominable the which I should not commyt yf thy grace dyd not preserue me yea my soule shoulde returne to ryght nought yf thy myght and godlye power dyd not vpholde it conserue it ¶ Oh mercyful Lord howe many euyl affectyons croked inclynacions synfull passions noughty dysposicions and redynes to all kynde of synne and myschefe are in the senses wit and power of my soule both inwardly and outwardly Whome I can neuer wythout thy specyall grace helpe know nor perceaue and much lesse amend reforme mortyfie wherfore myghtyfull gracious and moost pytyfull sauiour In the blessed merytes of thy most bytter paynfull passion whiche thou sufferest in euery member parte power and myght of thy blessed bodye and soule lyghten my sinfull blyndnes that I maye come to the perfect knowlege of my selfe and therby to come vnto that most acceptable the grounde of all vertue and grace blessed mekenes and contempte of my selfe and to the very and most perfecte loue of the my lorde God vnto whome only belongeth and euer myght be all glory honour of al creatures nowe and for euer Amen ¶ The seconde exercyse to optaine remyssion of sinnes THou must haue a generall cōtricyon and hate of all thy sinnes yf thou haste not made a general confessyon all redy then I wolde coūsel the to make one intendynge wyth most ful and constante mynde to forsake detest al kynde of synne and for the verye pure loue of God and deape hate of thy self and of al sinne to bewayle them as hartely as god shal gyue the grace And that thou mayst come to the perfect hate of thy selfe thou must beleue that ther is no creature ī the worlde that hath done so greate iniury and shewed so great contempte to God as thou And therfore thou shalte Iudge thy selfe worthy of al the payne of hel and al the shame of the worlde for thy manyfold and great synnes for thy great neglygence thy wonderfull vnkyndnes shewed vnto God for the whiche cause thou shall haue moost fyrme and perfecte wyl in

god to be redy to abyde and suffer al iniures shame mockage reuyle and contempte that all creatures in the worlde be able or wyl lay vpon the yea thou shalte offer thy selfe with a redy wyl to suffer al the paines of hel for thy enormytes and sinnes And that thou mayst come to the pure and perfect sorow for thy synnes thou shalt twyse in the day yf thou be not letted by obedience or charitie set thy selfe in a corner conueniente as it were before the Iudgement seat syght of god and adiuge thy selfe and thynke in thy mynd and conscience that thou haste deseruid euerlasting death and the sentence of god shal be pronunced agaynst the thou canst not tel how sone Not withstanding thou shalt yet hope stedfastly that by prayer and penance with teares and contricion thou shalt optayne both mercy and grace at the hand of thy moost mercyful lord god Thou mayst sorow lamentably that thou hast done so greate inuiry and dishonor vnto the hyghe maiestie wysedom and infynite goodnes of thy lorde god who is moost worthy of al laude and prayse saing in thy hart and mynd wyth as harty deuocyon as grace wyll serue thys prayer folowyng whych is the very practyse of this present exercyse But beware that thou be not to ferefull but take comfort and haue fyrme consydence and trust in the infinite merytes of god whiche is euer redy to take the to grace and mercy and to restore the agayne vnto thy originall purenes yf thou be redy to satisfye as wel as thou canst for thy synnes Then shalt thou offer vp to god thy soule and bodye and what so euer thou hast in thys world for thy synnes desyreynge and wyshyng in thy hart to consume and spend them all vnto nought for hys honor And that thou maist more effecteousely offer vp in sacrifice thy soule wyth al the powers myghtes thereof vnto god thou shalt pray or thinke thus in thy harte O My most dere and moost louyng lord god I wyll haue nothynge in my memorie here after but the my lord god my very orygynal in whome I was from the begynning and from whome I came Nether wyll I haue in my mynde vnderstanding or knowlege any thinge but the onlye my lorde god all creatures in the. Neyther wyll I haue any other thynge in my wyll and desyre but the execucion and doyng of thy moost pleasant and most blessyd wyll ¶ Thou shalt also make a sacryfyce and a lyuely hoost vnto god of thy bodye as they did in the old testament layng wood vpon the aulter and put there on the sacrifice or hooste so wyth fyre put there vnder they brent it vppon the aulter In lyke maner must thou gather to gether by contrite remembraunce thy sinnes vppon the aulter of thy harte and thy bodye must be the sacryfice for it must be mortyfied specially from all vyces and synful worke and pleasure and be slayne wyth discrete penaunce and wyth the fyre of charytye For thou must lamente thy sinnes for the very loue of god thou must do penaunce and punyshe thy bodye and mortifye it for the pure loue of god And yf it be thus consumed and offered vnto god wyth this fier thē shal it be a swete a sauery sacryfice in the syght of god and thus intending to do in ful mynde and purpose thou shalte deuoutely hartely pray in thy harte to god in this maner ¶ Oh most mercyful gracious Lord set on fyer this my sacrifice of my bodye and soule that all may be brente and consumed in thy loue that it maye be acceptablye and thankfullye taken of the to thy euerlasting honour and glory Amē ¶ Thou shalte also offer to god thy sustentacyon temporall desirynge in thy hart so to be mayntained to vse thy necessaryes as it maye be to his eternal honour and thy soule helth and no otherwise lacking or hauyng no regard to thy commoditie or any pleasure of thy selfe in them but thou shalt rather desyre yf yt please god to be spoiled and to lacke al necessaries to be very pore and nedy as he hym selfe was poore nedy in this worlde for thy loue Thou shalte also take vppon the by the discreate iugement of thy father and goostly guide some bodely penaūce wyth descrecion and that for the great loue of god accordyng vnto the great enormytie of thy sinnes Then shalt thou turne thy harte and thought vnto thy Lord Iesu as thoughe thou dydest stand or knele before his most blissed body hanging vpon the crosse wyth his precious woūdes flowing out the most precious bloud freshly full of woūdes on euery syde and full of al payne and sorowe for thy sinnes sake And in thy hart and wyth all thy harte yf thou can or as well as thou can saye thus ¶ Oh moost mercyful Lorde swete sauyor Iesu yf it myght please thy moost blyssed wyll and be thy pleasure I wold suffer my body an hundred tymes to be crucyfied for my sinnes I am redy most mercyful lord to suffer in euery ioynt and lyme of my bodye some syngulare payne and penaunce for the honor of thy blessed name ¶ Then shalt thou purpose fully in thy mynde to vse and to bestow euery member of thy bodye whych thou haste vsyd to sinne here after to the hygh honour of god to force and to compel thy selfe to the same though it be neuer so harde and paynefull for the that thou mayest make some amendes in afflicciō and penance vnto thy Lord God the whiche labour and penaunce wyth the labours and paynes of thy state thou shalt offer to God euery daye wyth teares yf thou can haue them in the vnyon of the most holy deathe and passion of thy sauyour Iesu Thou shalt be very sory in thy hart that thou canst not be so sory and so heuy for thy sinnes as thou oughtest to be And thynke thy selfe for thy great offences worst of all creatures and worthy the deapest pyt of hell bycause thou hast crucyfyed as moche as in the laye agayne the son of God and hast troden vnder thy feate the precious bloude of eternall testament wyth whiche thou were redemed and hast dishonored it and haste done contumelye and reproche vnto the spyrite of grace And to come to a more cleare knowlege of thy sinfull lyfe thou must cōsyder and waye wel how often how much and after what sorte how greuouslye thou hast offended thy lorde god in all the tyme of thy whole lyfe yea euery moment so the ther is not one minute of thy tyme nether any good worke in whome thou hast purely and sincerely sought the honour of God as thou oughtest to haue done but haste with a certayne and secret preuy venome of the loue of thy selfe or thy commoditie delectacion or wyl thou hast defiled it And hast in maner contynually sinned all thy lyfe tyme at the least eyther in omission or in the

the length thou most paynefully most miserably yet most louynglye and willinglye sufferest moost crewel moost bytter and moost shamefull deathe for me specially and for all mākynd and so well thou yet louyst me that if nede were thou art redy to suffer the lyke yea more paynfull passion more cruel death rather then I should perysh if I wold faithfully loue and serue the. ¶ O Most louing and mercyfull sauyoure Iesu I moost vnkind sinner haue neglected and set at nought the that haue done so muche for me and I haue offended as vnkyndly and as greuously as though thou haddest done nothing at all for me For I haue contynually offendyd and synned all my life but specially ī these N. Thou most here remember thy special dedly sinnes one after another and be speciallye sorye yf tyme wyll serue And generally I confesse my innumerable enormytes wherin I haue contēpned and offendyd the. Fyrst in breking of thy holy .x. commaundementes In the .xii. Artycles of the catholyque fayth The statutes and commaundementes of holy churche In the .xii. coūsels of the gospell In breking such priuate vowes as I haue promised In the .vii. mortal sinnes ¶ Omytting the .vii. workes of meryc gostly and in not doing the .vii. gyftes of the holy inspiracions I haue misused the gyftes of grace lent vnto me I haue mysused my v. vyttes or senses outwarde and my senses inward I haue misspent al the powers members and myghtes of my body and of my soule I haue mysspent the gyftes of nature the gyftes of fortune the giftes of the holy goost I haue not desposyd me to haue constante fayth perfect hope and burning charitie which are the thre theological vertewes I haue not had in me the foure cardinall vertues Prudence Iustice Fortytude and Temperaunce I haue not labored to haue in me the .xii. frutes of the holy gost I haue not labored so ernestly to com to perfection of lyfe and to the perfect loue of the as I wolde haue done to come vnto hyghe dignitie and honour of the worlde I haue sinned and lyued sinfully in euerye place in euery state in euery office that I haue lyued in by word by dede thought in omission in losse of my tyme and in vnkyndnes and vnthankfulnes towardes the my Lorde God towardes thy blessed mother and all thy blessed angels and saintes And agaynst all myne neighbors against the good folkes the blessed frindes of god agaynst the weake and sinners agaynste my benefactours and frendes agaynste my superiors my egalles my inferiours agaynste the quicke and the deade against the sowles in purgatory againste all creatures against my owne selfe agaynste both my body and my soule for I haue misvsed these creatures to the great dyshonor of the my lord god to the iniurye of myne neghbours and to the condemnacion of myne owne soule So that ther is no gyfte nor benefyt that thou haste geuen me nor no good thing in the whiche I haue sought the sincerely and purelye For I haue lesse or more sought myne owne commodytie myne owne wyll or pleasure Thus in all my hole lyfe I haue ether done commytted sinne eyther omyttyd and not done my dewty or els doing my dewty or any good woorke I haue not done it so syncerelye purely as I ought to haue done Wherfor I forsake here al kynde of sinne and al my dedes good and bad and I runne only vnto thy greate mercy and infinyte merytes ¶ O most mercyfull petyfull and most louyng lorde Iesu I moost humbly lowly beseke thy mercyful goodnes for thy most holy concepcion and natiuitye For thy blessed conuersacion and moost holy lyfe For thy moost harde and sore laboure and trauel for the great sorow and heuynes of thy blessed harte for thy most payneful agonye and bloudy sweat for al thy bytter and most paynfull passion for al the cruell effucion of thy moost precious bloud for thy most painful most cruel moost bytter and shamefull death graunt me mercy and forgeuenes of all my vnkindnes and sinne mortyfye in me al that offendeth the worke in me suche vertues as moost maye please thy blessed wyll in me to thy honour my saluacion Amen O Moste gloryus mother of mercy and ladye of grace my syngular help and comfort in heauen and in earth nexte vnto my lord god and sauyor Iesu I humbly beseke the for that holy passyon death and al the paines that thy deare sonne Iesu sufferyd in thy sorowfull syght For al the sorow heuines and most bytter compassion that thou sufferedst for him and me optain for me cleane remyssyon of al my synnes and all the paines that I haue deserued for them and increase of al vertue perfeccion Here praye to thy specyall aduowryes O Mooste blessyd and holy N N. N. N. and al ye moost holy and blessed company of heauen for al the paynes and labours that ye suffered here by the grace of the holy goost and for the very loue and honoure of god I humbly beseche your blessyd charyte pray for me vnto my lord and swet sauyour Iesu that he vochesaf to remyt my wickednes and synnes and so to confyrme me in his grace and loue that I neuer returne to syn agayne Here turne thy heart agayne vnto thy Lorde Iesu saynge ¶ And were I dayly fall and am redy to syn vochesafe to graūt me oh Lorde grace euer moore as ofte as I fal to arise againe with perfect sorow hate of syn and with most lowely cōfidēce trust of his blessed swet mercy That the multytude of my syn and mi great frailtie driue me not to disperate sorowe and inordynatte heuynes Nether let me mistrust the great and most gracius redynes of thy moost louyng mercy that is euer redye to forgyue as ofte as we do repent be yt neuer so ofte Draw me not to presūpcyon but that I how so euer whan so euer and how often soeuer I offend the I may moost lowly and mekely acknowelege my wretchydnes and frayltie and repente myne offences and synnes wyth a fyrme purpose to amend and with an vnfayned trust of remyssyon and forgeuenes in the infynyte merytes of thy most blessed blood payneful passyon and most precyus death to the glory honoure of thy mercy ful charytie most myghty maiestie Amē ¶ The Thyrd exercyse of reformacyon of the soul in the fyue wyttes sences COnsider how thy fyue wittes are wonderful wekened and dysorderid by the fall of our forefather and parent Adam But a greate deale more infected and disorderyd by thy owne actual synnes the great abuse of thē Wherefore that they may be redyer brought againe vnto ther former and original purenes wherin they were before the fall of adam thou must nedes shut vppe and refrayne from all misuse of all thy senses as thy syghte hearing taisting with thy tong smellyng and fealyng in the crucyfied humanitie of Chryst accordyng to hys exāple wyth so

greatte vyolence and laboure thou shalt haue somewhat to do ther in as thoughe thou were playnly dead and all mortyfyed vnto the world Thou muste lerne to haue a contynualle eye inwardely vnto thy soule spiritual lyfe as thou hast vsed here tofore to haue all thy mynd and regard to owtward pleasure and worldly thynges Thou must submyt and giue thy self vnto the disciplyne of swete Iesu and become hys scoler choisinge hym vnto thy Lorde and maister resynyng compelling thy self al together to obey hym in all thynges so that thy wyllynge and nyllyng thou vtterly and parfectely do caste away frō the indeuoringe thy selfe most straightly to please to obey thy most deare god most louing master in all thynges Wherfore here after thou must do nothyng be it neuer so lytle without his lycens For at euery word that thou wilt speake at euery morsel that thou wilte eate at euery styrīg or mouyng of euery artycle or member of of thy body thou must aske leaue of him in thy harte that is to saye thou muste examyne in thy conscience euery word dede that thou shalt speake or doo whether it be to the honour of god or no to what ende thou wylt speake or do it yf thy consience sincerely not sekinge it selfe do answere that it is to the glorye of god then hast thou lycence to speke or to do or els not The necessarye thynges that must needes be done or spoken thoughe it be certayne that they please god yet shalt thou do euery one of them and offer them vp wyth a newe intencion vnto god in the vnion of the most holy workes and blessed merites of chryst for the soule helthe of al men And as thou arte doing or sayeng any thing outwardely haue alway one eye inwardly towarde thy selfe and thy conscience And take hede and remember well when it is tyme for that to cease and leue of and then inmediatlye leaue of thy talke or doing And to optaine this grace thou must accostome thy selfe from thy very harte feruently to pray and to intreate thy lorde god euerye howre in maner what euer thou doist with this maner of aspiracion or lyke ¶ Oh Most swete sauiour Christ for thyne owne selfe sake by al thy blessyd perfections and mercyes by thy holye and moost blessyd manhed and thy holye fiue senses whiche so perfectly obeyed reasō that they semed swalowed vp of thy soule which also were so sore pained and afflicted with most sorowful paynes in thy blessed passion for my saluacion as though thou hadest had no senses or fealyng at al I moost humbly besech the that thou vochesafe to swalowe vp in the merytes of thy blessed senses al the fealyng and sensacion that I euer had haue nowe or euer may haue and so knyt and sanctyfie in thy moost blessed and holy soule al my wittes and senses that I neuer vse them here after to any sensualytie Yf thou can not bere this prayer in thy mynd take the affecte and make desyre or peticiō in thy harte as wel as thou canste Thou must labour to come vnto this vnyon and knitting vp of thy senses in god thy lorde Iesu and ther into remayne so fast vnto the crosse that thou neuer starte from it walkyng reuerently wyth moost honest mature or comely maners behauoure of thy bodye and all thy senses and euery where in the presence of thy lorde god And thou must so obserue and kepe thy lord god that he parte not from the and thy fyue wyttes and senses wyth thy whole soule so vse thy selfe that thou mayst thynke that thou seist nothing thou hearest fealest smellest tastest touchest thou eatest nor drynkeste nothing but in all thinges thou seakest purely not thy selfe but only thy Lord God and dost vse the creatures in god and for god wyth feare and reuerence to thy bare nede Thou must also in al thy necessites perels commyte the care of thy selfe and of al thyne yea of al thinges with moost ful cōfidence and trust into the most trustie prouidence of thy louing lord whych wyl order al thinges swetely and delectably and wyl defēd the and fyght for the. Reken also al thynges besyde hym for righte nought and thus mayst thou come vnto wonderfull illuminacions and gostly influēce frō thy lorde god yf thou for hys loue canste crucyfie renounce and forsake perfectlye thy selfe and al thinge This exercyse is the grounde of al gostly life and therfore thou must vse it and practyse it very long vntyl thou canst lerne and acostome to master to forsake thy selfe in al thynges waite and kepe wel thy selfe and thy lorde god this blessed loue for as moch as ther is no greater labour then to obserue kepe wel contynually thy lorde god and hys acceptable wyl and pleasure Thou shalt alway labour to come to the depe and exact circūsicion formacyon and mortifycation of the inner powers of thy soule as thy vnderstāding wyl and memorie The which as thy sensies wer so are these greatly corrupted and infected by the fal of our fyrst parent But a great deale worse we haue corrupted them and alienatyd them from god by oure owne sinnes That these also maye be brought restored vnto their former state and perfeccion vnto the whiche our Lord Iesus by his death restored them and to the end and purpose that they were creatyd geuen vnto thy soule thou must nedes continually desyre and intreate thy lorde god and neuer cease knockyng and callyng with most firme trust confidence that he can wyl helpe the. And that he vochsafe for the moost blessed merytes of the moost holye myghtes and powers of his most gloryus crucified humanyty to purifie reforme to gouerne and to light the powers of thy soule with stable knowlege loue and continual mynde and memorye that thou maist flow and tende toward and into almyghty god in hym to know and to vse al other thynges That thou maist come to that gyfte thou must exercyse and quyken wyth diligente labour thy vnderstandinge to knowe and vnderstand hyghly and deapely what god almyghty is and what he hath And when thou after this maner doist once knowe that he is the most best most noblest and most holyest of al then shall thy wyl perseauing that indeuer and desire to loue him whom he perceauyth to be so excellent and moost best But thou must circumcise pul away and crucifye thy wil frō al thynges that thou maist loue and desire god alonly wyth thy bare and whole harte and loue all other thinges for hym and in hym Then must thou also confirme thy wyll in most stedefast stronge knotte and vnyon vnto the wyll of god That if he wolde create hel in the and put the therin thou must offer thy selfe to be redy for his eternall glorie and honor and for thy sinnes to suffer it by his grace Thou shalt also ryd and make redy apte

thy memorye to haue the fruiciō of thi lord god for euer without any impedyment or meane These meanes or impedimētes ar the fancies and the imagynacions of other thinges besyde god or for god Thou must kepe thy memorye cleane and pure as it wer an wedloke chamber from al strange thoughtes phantasies ymaginacions And it must be trymmed and adorned with holy meditacions and vertues of chrystes holy crucified lyfe and passion that god may continually and for euer rest there in how often whē and how long it shal please him Wherfore thou must vse it with often louely and continuall desyres and holy afeccions to god warde thy louyng and moste kynde lorde and sauiour that he only may cōtinually be shutt vp in the that is to saye Thou must haue continuallye God in thy mynde and memorye and that thy mynde and memorye may runne only vpon hym what euer thou dost or wher euer thou be Thou must vse this exercise sōwhat lōg as I sayde before and thou must crye praye moost hartely and continually for the specyall helpe of god and that by hsi mightes powers by the praiers blessyd merytes of the gloryus virgyn Mary his mother the blyssed saintes in heuen thou shalt aske it The wiche thing yf thou do not optaine at the fyrst but abydest longe for some are of a clammye nature and muche geuen to phantasies they be therfore the lōger in labour be not discoraged nor ouerthrowē with tediousnes Cease not only perseuer haue a stronge and a firme confidence and trust in our lorde whiche neuer leaueth those that putteth ther trust in him and he wyl geue it the. For he is infinitly good and gracyous whiche in the simplenes of harte is sone founde for he is wonne by loue and with louely and holy desires and affeccions he wyl be optayned and sone gotten For god is infinite loue it selfe vse therefore often these aspiracions al the time that thou laborest in this exercyse or such as these be that foloweth ¶ Oh swet sauyour lyghten the blyndnes of my soule that I may know the and thy most blessed wyl ¶ Oh mightiful lord Iesu take fro me my vnkind hart geue me for it ether thi swet harte or an hart lyke vnto thy louyng hart that euer may loue laude and prayse the. ¶ Mortify ī me good lord my wycked wil graūt me to haue no other wil thē thine ¶ Oh most louing lorde fyxe my mynde so stedfastly vpon the that I may mynd nothing but the or nothing so ofte as the. ¶ My deare and swet sauiour graunte me grace to come to the perfecte knowledge of the thoughe I be ingnoraunte in all other knowelege ¶ The practyse of the Exercyse for reformaciō of the soule in the wyt senses MOst merciful sauyor Iesu which art that petiful samarytan which by thy holy incarnacion descendidst in to thys world wher thou foundest al the nature of man being in the state of dampnacion robbid in Adā by the serpent that gostly thief which spoilid our nature of the blessed gyfte and garment of innocencye and oryginall iustice and wounded our naturales that is to say all the sensies and powers of oure soule and maymed our frewyl blyndyd and darkned our vnderstanding crasyd our memorye and set out of order and made rebel al our fyue wyttes and sensualytie And thou moost pityful Lord taking compassyon vpon thys miserable and mortal plyght of our sore woūded and maimed nature thou with the bond of thy moost louely passyon and charytable death dydst bynd vpp our woūdes powryng in to them the wyne of thy precyus blood and the oyle of thy most heauenlye grace mooste myghtyful and blessyd physicyon and heauenly surgyon of my pore and sycke soul take compassion on my sore and deepe and innumerable woūdes For mercyful sauyor al the sensies wyttes and powers of my soule and bodie be very sore and deadly woūdyd not only by the first fal of Adam in to oryginal syn but I also my self haue more greuusly woūdyd them by innumerable actual synnes by the longe and contynual mysuse of them dayly Wherefore I moost humbly beseche the moost merciful Iesu graūt me the syngular helpe of thy grace that I may bryng them to that purenes and blessyd order that they hadde before the fal of adam by dew and dayly refraynyg and brideling them from al misuse and vse them only for bare necessitie accordyng to thy most holy example and so soberly to lyue as though I were dead vtterly and had no senses That I may lerne now to turne inwardly al my thought and pleasure as I haue hetherto set my pleasure and delyght in owtwarde and sensuall vanytie ¶ Graūt me grace most blessyd master to geue my self whooly to lerne at the and to take the for my example and to my mooste gracyus Lord and master resynyng and yeldyng my self fully and whooly to obey the so that I may caste vtterly awaye my owne wyl and in my self al together most streyghtly to obey and please the only that here after I may do no thing be it neuer so lytle without as it were thy loue ¶ Graūt me grace most gracius Iesu that at euery word that I intende to speke at euery loke of myne eye at euery morsell that I shall eate at the mouyng of euery ioynt or member of my bodie that I shall styre I may inwardly in my hart aske leue of the the whych leue yf good conscience do wytnes that I haue optayned than I may do it or els not ¶ Graunt me swete Iesu that I may do and offer al and euery one of my necessarie workes and deedes all and euery one of my good workes and dedes with an actual and a new intent to the laude and praise of the my lorde god in the vnion of thy moste holy workes blessid merites to the soule helth of al men And whyle I am seking or doyng any thinge outwardly graunte me grace to remember my selfe inwardly whē I ought to leaue of suche talking or doing and so to cease ¶ Moost deare sauiour and moost gracius good lorde I most hartely and humbly beseeke the for thy mercy and merytes sake and by al thy holy perfeccyons and myseracions whych are in the yea whiche thou arte thy selfe and by thy moost blessid and holy humanitie and by thy most holy fiue sensies whiche so myghtely obeyed reason and were swalowed vp of thy sowle the whiche also were most paynefully and so cruelly afflicted for my saluaciō as though thou hadist had no sensies at al. Good lord vochsafe in the merites of thy most blessid sensies soo to swalowe vp to knyte and to sanctify all my sensies in thy moost holye soule as thoughe I hade no sensies at all whiche myght at any tyme geue place to sensualytie Merciful Iesu for thy payneful wondes of thy blessed handes kepe my feelyng from al vncleane and vnnecessary feelyng and touching

Thirdly by reason that ther is no synner in this worlde but yf he had receaued so many gyftes and graces of god as thou hast done and had had so many occasyons to haue done wel as thou hast had he wold haue seruyd god more faithfully then thou doyst And thus shalt thou on the one party be thankeful vnto god and on the other syde thou shalt humble thy selfe very greatly These well wayed thou shalt desyre with all thy harte to be contempned mocked ouer trodden of al men and that for the very loue of god and this is a very compendyous and a ryght waye to come to greate meryte ¶ The nynth is the mortificacion of all affection in inwarde and sensible gostly delyght in grace deuocion loue and sensible swetnes in the nether myghtes and powers of the soule The whiche swetnes delyght and deuocion sensyble be not very sanctymonye or very charitie in dede but they be certayne gyftes of god whiche are geuen to vs not that we shoulde rest or contente our selues with them only but for an helpe of oure infyrmytie that we myght moore earnestly mortyfie our selues Wherfore if thou wylte knowe how much trew loue thou hast loke howe moch thou art mortifyed in these .xii. poyntes for so moch very loue and sanctymonye thou haste and no more yea al that thou canste aske of God what euer it be yf thou do not referre and ordeyne them to the mortification of thy selfe all are myxte wyth nature whiche sekyth her selfe al moost in all thynge yea in god and in godly thynges so subtylly that beyng stayed in one syde she crepyth in on the other eare we can wel deprehende her Therfore ther are very fewe that come to the very knowlege of them selfe or do perfectly mayster them selfe in al thynges Moreouer thou shalt mortyfie in thy selfe all curyous inuestygacion or serche all curyous speculacion knowlege and vnderstādyng vnnecessary of things or sciences as wel diuine as humane in that which many do wast miserably their time labor euer lernyng as the appostle saith and neuer attaynyng or comyng to the knowlege of the trewth For as muche as the perfecte lyfe of a christiane mā is not groūded in highe knowlege but in profunde mekenes in holy symplycitie and in the ardente loue of god wherein we ought to desyre to dye to al affection to dye to oure selues to sustayne payne and derelyctyon that we myght bee perfectly knyte and vnyted vnto god to be swallowed vp all together in hym ¶ The tenthe is mortification of all scrupulousnes of conscience by ful confydence and trust in the goodnes of god This scrupulousnes vexeth troubleth very many by reason of the inordinate loue that they haue to them selfes by the which loue they feare more the vengeance of god hell and hys ryghtwysenes thē they loue hys goodnes his honoure and prayse And therfore of a seruyle feare they do all there good workes and do auoyde and eschewe all syn and euyll that they shonne And therfore they do not amend faythfully their fautes whose pryckinges and remorse troubleth them nether can they haue ful confydence in god For bycause that their loue to godward is but slender and smal it gendereth in them but slender and smal confidence trust in hym where contrary wyse if they had a greate and an ardente loue it wolde gender in them a greate confydence and a ful trust in god O blessed hope and trust in god so longe as a man do not wexe the colder in godlines but is sturyd more earnestly to mortyfication to the more pacyence in all aduersytie and to the more thankfulnes blessed I saye is that hope and trust in God THe eleuenth is mortification of all inpaciēcie of hart for any outward aduersitie infamy derision rebuke or cōtumely losse of goodes sycknes paine in bodye persecution and desolacion and derelyction of the mynde the whiche may chance and fortune vnto a man by goddes permyssion wyth the whiche he is wont to trye hys dere frendes and that of moost excellente charytie to the euerlasting helth of them in the whiche our lorde Iesu hym selfe was many wayes tryed and for oure example and loue wyth moost mylde and meke harte sufferyd contumely shame sore strokes scorgīges spettyng thornes whippynges confucion wyth the intollerable tormentes of his crosse and passion and he not withstāding prayed for his ennemies Nether coulde they laye vppon him so many and so paynefull tormentes but he euer desyred to suffer many mo and moch greatter for the honoure of god his father the saluacion of oure sowles Therefore shouldest thou also suffer the lyke pacyently yf god suffer them to come vppon the. Fyrst that thou pretende neyther in harte worde nether dede any rancor nether vengaunce Secondly that thou beare no bytternes or heuynes in thy harte which bytternes ryseth of the in ordynate loue to thy selfe but thinkinge thy selfe worthy to suffer moch worse and more greuous euilles suffer thou al thinges mekely and offer thy selfe redie to suffer all aduersytie that may chaunce vpon the for euer here after And thirdly thou shalte suffer all thynges by affection of perfect paciente wherby thou maist be conformed made like to the blessed life of thy dere lord Iesu that is thou shalt not only suffer what commyth but thou shalt long in maner and loke wyth greate desyre and receaue with greate gladnes and Ioy all aduersitie and be euer redie to suffer more greuous greater Here of shalte thou optayne greate aboundaunce plentye of the loue of god that shall so penetrat and purifie al the powers of thy soule that thou shalte not in maner feale any paine but shalte loue thy persecutors with as harty loue as though they were thy neare and specyall frendes and louers ¶ The twelffe is the mortificacyon of al thyne owne wyl with ful perfect resignacion of thy selfe to suffer al derelicciō inward outward paine pressure or harts griefe and desolacyon for the pure loue of god And bycause that a mā hath nothyng that he settyth more by then by his owne free wil of whose abuse al vyce syn springeth therefore if thou resignest perfectlye thine owne wyl vnto god inmedyatly this fundacyon once ouerthrowen al vyce and syn spryngyng here of comyth to nowght Wherefore it is very profytable to such as are imperfect to make obedyence to some discrete person and to geue them selfes vp to the wyll of another To suche as be perfect it is necessary to haue a wyl to submyt thē selfes to other when so euer it pleaseth god It is expedyent for euery mā to marke wel and to execute in them selfes the wyll and pleasure of almyghty god Thou shalt marke thre kyndes of obedyence and thou shalt labour to come to the highest which is the obedience of vnion The fyrst is of vow This ought to be outwardly in al commādementes preceptes of thy prelate with al

spede hilarite The second the obedience of conformitie and thys consistyth in the prompt and redye wyl inwardly not only in cōmaundements preceptes but in any other thyng leful wythout commadement and that purely for the loue of god wtout al respect of any fauor of man so that thou wolddest rather be contempned and dispysed of man for such obedience then to be praysyd or to haue any rewarde for it The third is the obedience of vniō with god which knittith so the wyl of man vnto the wyl of god that it is become but owne wyl with it so that what so euer god doth permyt and suffer to come vpon hym yea in al inward pressure heauynes and agonye of spyryt desolacyon and dereliccyon he is fully perswadyd be leuith al together to come by the ordinaūce of apoyntmēt of the vnmesurable loue and mercy of god and therefore he receauyth it with al affeccyon be it neuer so hard paineful shameful or greuus for thys time and for euerlastyng accordyng to the example of his deare louyng lord and sauyor Iesu whych from the most payneful agony and bloody swet in the garden vntil the crewell death vpon the crosse he was destitute of al sensyble grace consolacyon as thoughe he had byn the extreme enemye of god abydyng most crewell and most intollerable payne and tormetes only beyng resignyd moost perfectly of loue into the handes and wyl of his father When thou hast once optayned thes .xii. mortifycacyons then shall thou wyth the powers of thy soule be redy and able to flow and to haue recourse to god and in hym to rest cōtynualy wyth out any let or impediment Not withstandynge thou must lerne to come to more cleare playne knowelege how thou maist optaine and possesse the very trew loue and stable sure vnyon betwene god and the myghtes and powers of thy soule firste in the ornament of actyue lyfe by perfect mekenes obedyence other morall vertues and by the increase of them also by faythe hope and charytie Secondly in lyfe contemplatyue spyrytual by burnyng and ardent aspiracions and the gyftes of the holy goost and also other godly and gostly exercyes Therfor thou shalt marke obserue dylygently those thynges that thou shalt fynd declaryd brefely ī thes exercyses folowing next after this practyse that folowythe ¶ Ther are no aspiraciōs for this exercise but take some of the sentencies of the practyse as shall lyke you ¶ The practise of this exercise for mortyficacion MOst almighty and immortal God my moost mercyfull sauyoure Iesu whiche of most tender loue and pytyfull mercy that thou beare vnto me and to all mankynde dydest suffer most cruel most painefull and shamefull death for me al mankynde I most mekely and most hartely beseke thy mercyful goodnes for the innumerable merytes of thy most precyous death graunte me grace and power vtterly to renounce and to forsake all thinges that might let me from the synceare loue of the and fully to mortyfie in me al suche thynges that is not good ether that which thou woldest not ether that whiche thou louyst not For these do presse downe and drawe backe my soule when it wolde and myght wholye aryse vnto the perfecte and pure loue of the by gostly vnyon and spirituall knote to be knyte vnto thy blessed godhede Fyrst I humbly beseke the swet Iesu for thy pouertie and nedines that thou tokest vppon the and sufferedst in this world for me graunt me by the myght of thy specyall grace to mortyfie most perfectly all care al loue al affection be it neuer so lytle vnto anye worldly or transytory thyng that I may alway wyth most quyet mynde resygne and offer vp all thinges wordly vnto thy most hyghe wyll and pleasure wether thou wyl gyue them or take thē that I neuer desyre any thinge be it neuer so small nether to holde it nether to geue it nether to saue it nether to bestowe it nether to kepe it nether to forsake it but only for thy honour ¶ Graunte me god lorde by perfect pouertye of spirite to forsake al thing in my hart what so euer chanceth in al fortunes good or bad that I may euer offer my bare hart and loue restfully vnto the. ¶ Graunte me gracyous Iesu to forsake and do away al superfluus thynges al curyous thinges and in thynges that seme necessary neuer to rest wyth any affeccion to them but that I may wyth yrkesomnes and werines vse such thinges that I must nedes haue to satisfie naturall necessytye where by I may the better folow thy holy pouertie and be more lyke vnto the moost meke Iesu beseke the for thy obediens that thou shewyst vnto god almighty thy glorious father for that most blessyd and moost tender loue that thou dydest beare vnto vs myserable sinners vnto the death soughtest of pure loue towarde vs and the glory of thy father celestyal not thine owne glorie and honor but the heuenly fathers not thyne owne comoditie and comforte but ours Thou forsakyst no paine nor punishmente nor labor nor trauell no shame nor confusyon to set forth the glory of thy gloryous father and to procure our saluacion our redempcion oure felycitie ¶ Good lorde graunte me grace to distroy and mortifye in me the seking of my selfe and the inordynate loue whyche I bare to my selfe For in euery thing that I do wel and in all euyll that I forsake I haue by reason of my corrupte nature euer an eye and respecte vnto mine owne commoditie myne owne consolacion and myne owne honor glorye and prayse and in al the gyftes of god that I haue or do vse and exercyse or do aske whether they be outwarde or inward my corrupte and crafty nature euer seketh craftely some commoditie and honoure and seketh euer moore to escape and auoyde hurt dammage shame confusyon payne and punishment as wel in this worlde as in the worlde to come more thē for pure loue Of this inordinat loue of my selfe I do counte al thinges that I do wel of muche reputacion I esteme myne exercyses to hyghly and thus I fal into gostly pryde in this gyftes Wherfore moost mercyfull lorde Iesu helpe me by the power of thy specyall grace and graunt that I may begyn and procede in al thinges and do al thinges of moost pure and fylyal loue and pure intente for thy only fauer honor sekyng purely and sincerely to please the with an amorous and louely affectiō of my inwarde spirite being lyghtened wyth a dyuyne and a godly vnderstanding by faythe hope and charite not seking any maner of gostly comforte of the soule but rather to desire if it please the al derelicciō al aduersitie for thy sake that I maye be lyke vnto thy afflicted humanytie in this world and in the worlde to come I maye by thy grace and mercy haue the fruicion of thy godhed ¶ Most mercyful sauioure Iesu for the bitter payne thou suffdrest in thy

in me and I feare more thy Iustice and the payne of hell then I do loue beleue thy infynitie goodnes blessed mercy and therfore I am disquietid wyth this scrupulous feare whiche letteth me greatly from many good dedes and increace of thy loue and holy perfectiō Therfore most mercyful lorde for thy mercy sake graunt me the pure loue of the most fyrme hope and trust of thy mercy that al scrupulous feare may vtterly be mortified in me to thy honoure and glory ¶ O moost meke sauiour Iesu whiche cāmest into this wrecchyd worlde not to do thyne owne wyll but the wyl of thy heauēly father and in the tyme of thy moost soroufull heauy and deadly agony and intolerable heuynes of thy godly and most innocente harte didest forsake thy owne wyl and dydest resigne thy selfe wholy vnto the wyl of god thy father In the gracius merites of thy most painful agonie sorouful blody swete graunte me I humbly beseke the swete Iesu the grace vtterly in me to mortifye the propryetie of my owne wyll and perfectly to yelde and resygne my selfe wholy into thy most blessed pleasure handes to abide whatsoeuer thou shalt in time or for euer suffer to come vpon me be it solas or sorow payne or plesure hel or heauē so it be thy blessed wil wtout any gain sayng murmur or gruge of hart that ioifulli I may for thy loue suffer al paine gostly bodely ¶ Graunt me good lorde moost perfecte obedience not only vnto my superiours but also to al others in thynges lawefull ¶ Graunte me obedyence vnto my superiours not only in outwarde dedes but also inwardly in redines of my wyl to cōforme my wyll vnto the wyll of my Prelate in al thinges and that for no regarde of any fauer laude or prayse therfore but that I maye rather desyre to be dispised therfore ¶ Graunte me most gracious Iesu so exacte and perfecte obediens vnto the my lord god that I may neuer haue any other desyre or wyl in me sauing only thyne That thyne and myne by singular grace maye be made one wyl one harte one desyre ¶ Take frome me oh mercifull maker my wicked will the ground of al sinne and geue me thy blessid wyl ground of al grace and goodnes Take from me my proud harte take from me my vnpure and vnclene desyre put into my soule the insaciable desire of thy honoure and to do thy only will to thy honor and glorye Amen ¶ The Fyfte exercyse to come to the conformytie in vertue of Chryst crucyfyed in the desyre of al vertue and hate of al synne THou must exercyse thy self in the cōstante very trew hate of al syn so that thou woldest neuer comytte any wer it neuer so lytle for the fear of no dammage sclaunder or torment in this world were it neuer so greate and dredeful Al sinne muste neades be pullyd out of thy harte before any perfect vertue cane growe there and eare thou canste be permyttyd to enter in to the harte of Iesu to be knyt and made one spiritually wyth hym Thou shalt therefore hate nothynge so euyll as syn yea the least that can be for it dyuydythe and sondryth thy soule from god and god from thy soul In lyke maner thou shalt exercyse the in the dylygent and contynual serche loue and geuynge of all and euery vertue be they neuer so wonderful or neuer so many yea if thou wyst that euery drop of water in the sea were a vertue thou shouldest labour for thē al for the very honor of god Thou oughtest as muche as is possyble for the to adorne to crucyfie thy bodie wyth vertues alway and euery where cōformyng it vnto Chryst crucyfied for the accordynge to the example of hys most blessyd bodie which lyued alwaye crucyfied and crucyfied he dyed and departyd this world and that of hys infynite loue which was as freshe new in hym toward vs as it had ben the loue of a new maryed bryde gromme Our loue therfore ought to be euer freshe and new towarde him lyke the loue of a new maryd bryde that a faithful and trew spouse dothe beare towardes her moste louynge housebande THus by thys trewe perfecte loue towarde oure swete loue Iesu we shuld in maner sucke and draw in to vs oute of hys sacrate bodye thes fyue pryncypal vertues that folowe with theyr daughters and prynte thē very strongly perfectly in our soule and bodie that they myght shyne therein lyke as they were sterres in the firmamente The first vertue is very true mekenes This thou shalt carye in thy feate and shalt desyre thy Lord Iesu by the precyus woundes of his moost holy feate and hys infynite humilitie whiche he shewed alway but specyally in takynge vppon him manhed that he wyl vochsafe to grant the to be so meke in al thyngs as his moost pleasant wyl wyl requyre of the. Thys humylitie then thou haist perfectly optayned when thou sorowest lamentest art vnfaynedly sory as oft as any benefyte or honor is geuen or shewid vnto the wher of thou verely thynkest thy selfe very vnworthy and also when the perfecte desyre of al contempte perseueryth and abydethe in the in the myddest of al sclanders iniuries rebukes paynes sorowes that are layde vppon the and thou thynkest thy selfe most worthy of them and of much worsse Thys humilitie bryngeth forthe thre daughters obedyens pacyens and sylens or kepynge of the tonge The true and very obedyent doth nat only obey his prelate for his promyses and hys vowes but also he obeyeth al creatures The very patiēt sufferith and beryth al thynges for the honor and loue of god be they neuer so paynful sharpe that god permyttyth to com vppon hym for he beholdyth and consyderyth how pacyenly our Lord Iesu sufferid his crosse and al his paynes passyon for our helth The meke person thoughe he be very wyse and ryght wel learnyd yet he speakyth fewe for all thinges are not gotten by muche talke and sayng many For it wer better to lyue well and in fewe wordes to shewe that which thou canst say when nede is and art demaūdyd And the very meke spekith lytle for he is obedyent patient kepeth wel his tonge The seconde pryncypal vertue is true wisdome or sapience in the exercyse and vse of all thy thoughtes workes and dedes This wysdome wyll gouerne the strōgly and resonabli that thou shalt nether thinke speke nether do any thinge be it neuer so litle as is the styrryng of any ioynte of thy bodye but only of very reason and the permyssyō and pleasure of God This wisedome thou shalte carye in thy head pryntyng thy head into the pearsed head of Iesu chryste most humbly besekynge him for the sorowe and payne that he suffered in his most holy head that he wyll vochsafe to adorne thy head with hys godly wysdome as moche as it shall please hym and he shall know

to be necessary for the to hys hyghe honoure and the soule health of thyne euen christē For certaine this wysdō is very necessary for all gostly lyfe whiche ought to be instituted begone and fully ended in an order according vnto reason Wysdome bryngeth thre daughters the feare of god dyscrecion and symplycitie The godly wyse offendyth god neuer for he that sinneth he is not godly wise in that pointe for al syn is foly and folyshnes and where euer abydeth wysedome godly there is founde also the feare of god whiche is the begynninge of al wysedome And with this feare we ought to be adorned alway like after the maner of childrē and not lyke seruile seruantes And then of his owne nature wyll discrescion folowe the whiche laboryth to keepe a meane and a measure in all vertue least doinge anye thynge more or lesse then reason dothe requyre or ryght is god myght be offendyd Holy simplicitie is to auoyde doublenes al troublesomnes and al curiousnes to cleue vnto the high goodnes of god onlye and to take all thinges good or bad immedyatly as at the hand of god and not of any creature and render and referre them agayne vnto god wysely to obserue and marke the wyll and ordinacion of god in all thynges to obaye god and al creatures for god doynge all thynges in god symply and perfectly with a resigned minde a swete mildnes not with rashnes for god worketh all thynthinges in vs yf we gyue place to hym with out simplicite wisdō wold be curius prod Where so euer the very feare of god and wise descrescion are possessed error or syn can not lyghtly crepe in ¶ The thirde principall vertue is the trew charitie of god This vertu thou shalt here in thy harte lokinge well vpon and marking the throw pearced harte of Iesu christ printyng thy hart into it Thou shalt most humbly and deuoutly desyre thy lord Iesu by the loue of his godly and woūdyd harte that he wyl vouchesafe to grante the in the merytes of the same the perfecte loue of of him selfe The charitie of god begettith thre daughters fayth hope and perseueraunce For hereof commyth al our faintnes and decay that we do not perseuer for bycause our charitie is lytle is not great inoughe which might beget perseuerance for he that attempteth entreth any thing of very trewe charitie be it neuer so harde meruelus he will not cease vntyl he hath opteyned it for charitie begetteth faythe by which we may do and worke wonders as also by fyrme and sure hope and trust in god abidinge with confidens in his helpe and not in our owne power ¶ The fourth principall vertu is Iustice or ryghtwysnes whom thou shalte bere in thy ryght hand and thou must marke wel and take good heede vnto the ryghte hande of Iesu Chryst how for ryghtwysenes sake it was fastened vnto the crosse with a gros and sturdy nayle besechynge him mooste humbly by the moost bytter payne that he sufferyd in the precyus wound of his ryght hand for rightwisenes by the loue that forced him to suffer the paine that he wyl vochesafe to graunt vnto the very trew ryghtwysenes in all thy dedes that thou mayst render to god almyghty that which belongeth vnto him as al honor and glorie al loue and thankes gyuinge in al thy cogitacions wordes and dedes in lyke sorte vnto thy superyor to thy egual vnto thi inferior suche thinges as belong vnto them as ys thy dewtye to render vnto them and also vnto thy body that thou mayst geue vnto it those thynges whiche belong vnto it as in meate drynke slepe clothe in other necessaryes no more nor no lesse then thou art bond This ryght wisenes begettyth thre doughters Mercy truthe or verytie and thankefullnes Ryghtwisenes is a meruelus vertue the which geuithe to euery one that belongyth and is dew to them and bryngith forth mercy Very true mercye fyrste takyth compassion vpon the soule of the euen chrysten as for example Yf a poore man shold aske an almes fyrst of al if it be expedient and oportunitie do serue and thou doist hope of frute goostly profit in him and perceiuest that he is dyseasyd goostly and is in danger of syn thou art bond to geue hym a gostly almes for the comforte of the soule whiche ought fyrst to be fed for it is muche better then the body and then feade his body yf he nede and thou be able Rightousenes begettith verytie or treuthe whiche seaketh god in al thyngs it begettyh also thankfullnes For it is not possyble that a ryght wyse man shulde not be thankeful vnto god and vnto al such as hath shewed him the way to come to god haue holpen hym toward his soule healthe The fifte principal vertue is veray and godly fortytude or strenghth gostly in fulfylynge and doynge al vertwe and in eradycatynge and dystroynge al vyce Trew fortytude careth for no creature nor fearyth nether the deuyl neyther men nether the whole worlde nether the owne fleshe but boldly and manfully goynge forward and passynge thorow al thynges he can cōtepme easeli al thinges for goddes loue of whome he hath receauyd that fortytude When any temtacyon comyth vppon a man where by he is forced to fal thē doth this godly fortytude succure him and putteth him in minde sayng What wilte thou do wylt thou offend god thy maker why ther wylt thou Abyde styl stedfastly where thou art now ryhtwel least more myschefe come to the. This vertew of trew fortitude thou shalt bere in thy left hand beholdinge and marking wel the left hand of thi sauiour Iesu Chryst most humbly beseke hym by the sorowe payne of the precyous woūde of hys left hand and by the wonderful fortytude that he shewed in al his workes that he wyll vochesafe to powre in to thy soule and body very trew fortitude as much as is necessarie for hys hyghe honour and thy saluacion This godly and gostly fortitude begettyth thre daughters Chastitie sobryetie and pouertie A strong man in god he stickes not nether tarieth not any wher but strongely and stowtly passyth thorow al that euer is in the whoole worlde as thoughe they appertaynyd nothynge at al vnto him neyther feareth to passe thorowe fyer or water trustinge in the helpe of god vntyl he hath optayned that whiche he desyereth A stronge man in god is easely pleasyd and sone contentyd in al thynges yea wyth a peece of browne breade wyth an homyly apparel wyth poore and vyle houshold stuf he sekith not curius paintīgs hangings images and suche other in hys chamber lest suche shuld pul any porcyon of his loue from god and stay let hys hart that wold to god for he wold perpetually without impediment cleaue vnto god And therefore it begettyth chaistitie for thys fortitude detestith abhorrith al vnclennes that displeasyth and is hateful to god it begettyth also sobryetie

for wyttyngely if wyl not admyt nor suffer anye ercesse or superfluitie It bryngyth forth also pouertie for it possesseth nothyng in this world nor of thys world verely pouertie volūtarie is a meruelus yea an excellent mean to possesse god Thes foresayd vertues of our Lorde Iesu Christ thou muste aske of him and labor to prynt them in to thy body and soule as muche as in the lyeth all thy lyfe tyme conformynge thy selfe in thes holy vertues to thy lord Iesu as muche as is possible for the alway eueriwher beholding by deuoute contemplacyon the image and memory of his crucyfied lyfe and death and folowynge the same in thes vertues that we haue spoken of or at the least in the fyue pryncypal stretchynge and naylynge thy self in thes vertues vnto hys cros so that what so euer thou turnest thy selfe ether on the ryght hande ether on the lefte hande thou mayst beholde on the parte of thy body and on that syde one of these vertues of Iesu set before thyne eyes to be holde and to folowe For oure Lorde Iesu wyl make none partakers of his death the refuseth to crucifye for his sake his owne fleshe with vyces and lustes and to mortyfye the same More ouer al be it that the mortification and crucyfieng of our most vyle fleshe be nothing in comparisō of the crosse and death of oure lorde god Yet that most myldest and mercyfull lorde of his endles pitie and goodnes dothe vochesafe to take thankefully the small crosses and paynes that we for hys loue do wyllingly bere and suffer whether by his permission and sufferaunce they be inwarde derelictyon and gostly tentaciō ether outward iniures oppressions and sorowes layde vpon vs. For how euer suche crosses come vpon vs he taketh them thankefully so that we bere them for hys sake and dye to our owne wil and desyre ¶ This exercise after thou haste well sucked and dygested it into thy hart thou shalt not forsake all dayes of thy lyfe ¶ Aspiracions for this exercyse ¶ Oh my deare redemer Iesu in the merytes of thy most bitter death mortifie in me all sinne and vyciosnes and plante in me all verteus ¶ Oh moost meke sauioure Iesu for thy meke death sake make me perfectly meke and sley in me all pryde ¶ Moost blessed and sempiternall wysedō of the father for thy cruel coronacion with thornes lyghten my wyts wyth thy holye wysedome and take from me all sinful ignoraunce ¶ My most dere and louynge Lorde Iesu for the precious woūde of thy swete harte woūde and perse my hart with thy perfect loue and burning charytie ¶ Moost ryghtfull Iuge of quicke deade my lorde Iesu graunte me perfecte ryghtwysenes that I maye geue vnto the vnto all creatures that I owe them ¶ Moste myghti lorde god my sauiour Iesu for all thy blessed payne passion grant me gostly fortytude and strēgth against al the assaltes and temtacions of the deuyll the worlde and my fleshe ¶ The practyse of this exercise to the feate of Iesu I Laude and prayse and geue most humble thankes vnto the meke and most mercyfull sauyour Iesu for the example of thy greate meekenes and for thy vnmeasurable loue and payne of the mooste blessyd woūdes that thou sufferydest in thy swete feate and in to this thy blessed woundes the merytes of thē I comyte my selfe wholy and all my wyckednes and sinnes of all my former lyfe specially all my detestable pryde vaine glorye and arrogancy Al my selfe wyl my desobediens my irreuerency and dyshonoure that I haue done to the thy mynisters and seruauntes All my impacyency my angrynes my rancore and malyce my vnprofitable ydell euyl talke detraccion and all kynde of sinne that appertayne vnto any of these besekynge the that they may be forgeuen and purged in thy precyous bloude and by the payne and sorowe of the same I most humble beseke moost mercyful Iesu for thy greate mercy In the merites of thys thy blessed woūdes of thy most holy feate by the payne and sorowe of the same by thy ineffable most profunde mekenes that thou shewed in taking on the our nature and for the loue and charytie that compelled that to suffer this payne and passion ¶ Graunte me most inwarde perfecte and deape mekenes of harte before thy deuine presence by the whiche I maye perfytely and clearely se the dignitie of thy infynite maiestye and the greate mekenes of the same And one the other syde I maye perfectly and clearely se and perceaue the bottomeles pyt of my vyces and naughtines I maye also at al tyme submite my selfe most lowly in harte and mynde and as oft as it shall be expediente in dede also vnto vnder al creatures I may wholy hate esteme my selfe as a thīg of nought I may desire and wyshe my selfe to be cōtempned dyspised and ouer trodden as the most vylest durte of the streetes of all men that I maye also be sory and refuse to haue anye benefyte or honoure of any creature That I maye also speake alway most mekely most gladly euer more acknowlege wyth out all excuse my greate faut and offence And vtterly dispeiring of my owne power and myght I may thynke retaine euermore frome the bottome of my harte these wordes vnfanyedly I am nought I haue nought I am able to do nought I desyre nought but one I maye also in mine own Iugemente for my greate wrechydnes vylenes place my selfe moost iustlye and worthelye in the loweste and depest place in hell ¶ Graunte me also gracious sauioure in the merytes of thy obediente death and passyon grace to folowe thy moost pure perfecte obedyence by most flexible and redye submission of most prompte wyl so that I may neuer be wery in forsakinge and denyeng myne owne proper wyl and fansyin al thynge subduinge my fleshe vnto the spirite both in kepinge and fulfylling most mekely thy will and pleasure inwardlye also outwardly in obeying not only my superiors but also al creatures as far as it maye be lauful Graunte good lord grace that I neuer do any thinge with proprietie or affection singular being to ernest or to moche geuen vnto it but with a continual mekenes of my harte and mynde vnto thy wyl I may as it were lye at thy foote I maye desyre nothinge neyther in my selfe netyher in any creature while the worlde standith saue only to knowe execute thy blessed wyll saynge alwaye in my harte with the desyre of my mynd Lord what wilt thou that I shall do And so euermore I maye transforme and conforme my wyll into thyne or vtterly forsake my wyll and turne it to nothinge ¶ Graunt me also most gracious lorde to folowe thy most wonderfull pacience and myldnes where in I may with most quiet and thankefull harte receaue at the hande of thy hyghe prouydence all pouertye all rebuke and shame al payne grefe and sorowe acknowleginge my selfe moost

worthy of them and moch greter and greuos desiringe euermore to suffer more payneful and more harder paynes wyth long sufferynge for very desyre to be lyke in sufferyng and pacyence vnto the my Lord Iesu crucified for me and for thy sake I may wyllyngly ioyfully and thankefully suffer at al tyme al thinges ¶ Graunte me also according to thy example meke silence and taciturnitie wherby I maye the more diligently harkē inwardly thy talke louely wordes in my harte outwardly I maie vtterly and strongly abstaine both from speach and heringe of al ydle wordes lyes and harmful wordes that I may speake only very profitable needefull and that wyth all meekenes I maye desyre to edyfie more in good lyfe thē with many workes and all my life time specially at the oure of death maye haue a sure and a certaine refuge and comforte in these thy precious woūdes of thy most holy feate ¶ Vnto the blessed heade of oure sauioure Iesu I Laude and praise the and geue vnto the most hartie thankes most merciful Iesu for thy great wisdome and for the great loue and sorowe of thy moost holy heade whiche was most painefully most cruelly prickid and crowned with thornes and sore beten for my sake I most humbly and lowly commend and commite my weake head with al my senses and wyttes into the innumerable woundes that thou suferidst in thy blessed heade for al my sinnes and offēces but specially the pertinaci and proude stubburnes of mine owne wit and wisdō The misuse of al my sences and wittes in warde and outwarde The negligences of the feare of the. The inordinate feare the flatteringe of men The lacke of discrecion and my greate intemperaūce my vnpure intente in my doing and the sekinge my selfe And the vices and sinnes that appertaine to these or any of them that they may be forgeuen me in the merites of thy precious bloude I moost humbly beseke the most gracious good lorde for the most bytter payne of thy woūded heade and for that charitie and loue that mouyd the to suffer that most bytter cruelnes for me and by thy inestimable wisdome thy most holy feare thy blessed dyscrecion moost meke simplicitie adorne my weake heade with thy godly and gostly wysedome as moche as is expedient for me to thy glory and my saluacion And vochesafe moost mercyfull lorde with the same to gouerne me so with in and without that I nether thinke speke do or suffer any thinge be it neuer so lytle excepte I knowe that it maye please the and that by wainge duely the cyrcumstance the ende hereof and in my reasō lyghtened with thy grace I may perceaue as it were a certaine leaue geuen vnto me of the to do that I intend Lyghten also good lorde my vnderstanding with the cleare perfecte knowlege of thy greate goodnes holy wyll and of the vilenes and noughtynes both of my selfe and of all transitorye thinges Replete fulfyll and make dronkē myne affection with the swete taste of thy loue and wyth the infaciable desyre to honoure the and to dysspise my selfe Turne al temporal thinges in me vnto bytternes Make me deaffe dome and blynde by thy myghtie power vnto all thinges whiche thou arte not or besydes the. ¶ Graunte me also good lorde the lowlye feare of the and the perpetual hate of al sin be it neuer so lytle and a strayght costodye and kepyng of bothe my inwarde and outwarde man that I may alwaye remember and thynke on before hand al my wordes and workes hauing an eye alwaie inwardly vnto my consciens that I may deuoutly call vpon thy diuyne and godly helpe before that I speake or do any thynge that as sone as I perceaue any thynge agaynst the order of reason or thy lawe I maye by and by leaue of least I shulde lose thy grace and offend thy blessed maiestie ¶ Graunte me also mercyfull sauiour perfecte and cleare discression wherby I may both knowe and also auoyde al snares of the deuyll and al the naturall seakynge of my selfe and that I maye wysely take heade ryghtly decerne also execute euery thing that appertaineth to me in their dewe maner order and tyme that I maye come to the meane of vertue whiche is betwene to muche and to lytle ¶ Graunte me also moost swete Iesu the symplicitie of babes wherby my vnderstādinge may be voyde and bare of all doublenes and combernes of many thinges and of muche curyose and vnprofitable knowlege My wyll maye be voyde and cleane of al the sekinge and loue of my selfe My memory may be cleane cleare from all cares cogitacions and imaginaciōs My wittes powers may be as they wer shut vp and turned inward that I may become a dweller inwardly wythin my selfe cōtinually thus forgettyng al wordly thinges I may in the pure cogitacion desyre of my harte cleaue and rest in the one pure lorde god And walkinge continually with all reuerens in thy godly presens I mai be careful and busy to kepe the vnitie of my sprite vnto the in the bond of goostly peace ¶ Graunte gracious lorde that I may dylygently take great heade of al my thoughtes my wordes and dedes of pure symple obedience vnder the and other mē in the by the I may do thē without scrupulus bād or cleauing to thē Graunt me grace good Lord that I may take as at thy hand prouidens al thinges that euer come vnto me good or bad and that I may remembring my noughtines for euery one of thē first geue harty thankes to the and then take good hede marke to what end they may serue me or what they do warne me of as whether thy goodnes by thys gyft doth warne me to geue the thankes for the euel or aduersyties which thou hast suffered to come to me or to them or hast taken away from me or thē Or that I shuld be more feruent in prayer Or I should wexe more meke in my selfe Or that I shulde take better hede to my selfe Or that I shuld yeld resygne my selfe vnto thy wyl Or that I shuld acknowlege and amende my fawte my infirmytie or neglygence Or to do any other thynge For thou doiste neuer sende anye thinge to any creature but it is for some good purpose Teache me therfore good Lord to know thy pleasure in al thinges of al thinges to take encrease of vertue and purely wysely to fulfil thy holy wyll in al things vtterly forsaking mine owne wil and the seking of my selfe And graunte me moost mercyful Iesu al the dayes of my lyfe but specially in the agony of death a sure and a certaine succur in the precyus woundes of thi moost blessed head Amen ¶ Vnto the swete harte of Iesu I Laud and prayse the and geue vnto the moost louynge Lord and sauyor Iesu for the infinite loue and charitie for the great sorow and heuines of thy most swete

to folowe thy most redye mercye cōpassion and pitie thy bontefullnes and lyberalytie toward me yea to mine enemies aduersaries that I be neuer dyspleased nor angry wyth any mā that I neuer hate iudge or contēpne any man but that without accepcion of persō I may with a fatherly affeccion loue and honoure for thy sake al persons specyally such as be disesed or afflycted tempted or greued thoughe they be myne enemyes I may faithfuly and louīgly serue them and do them good also with my prayer and my helpe to the vttermoste of my power I may succour them in al necessites but chiefely I may seke and desyre their soules helth that I may sorow their sinnes hartely pray for thē And for the vertuous the good I may geue thankes to the as I woulde for my selfe ¶ Graunte me most swete sauyour grace to folow thy holy verytie truthe to flee and exchewe all kynde of vntreuth ¶ Graunte me to folowe also godlye zeale against myne owne vyces specyally al other mennes the which holy zeale may deuoure me all to gether for the helthe of chrysten soules ¶ Graunte also good lorde that my lyfe al my dedes maye euermore agre with my harte and godly wordes that they maye be conformable also vnto the verteus of thy most holy lyfe ¶ Graūt me also most gracius Iesu most hartye and inwarde thankefulnes whereby I may with al mekenes most lowly acknowlege all thy benifites geuen vnto me by the and by thy creaturs and that I may esteme them and regarde them worthely laudyng and praysyng the wyth all deuocion and geue vnto the moost humble and hartie thankes ascribyng them wholy and purely wythout subtraccion of any parte of them only to thy infinitie goodnes thinking my selfe most vnworthy of them yea I may thinke my selfe one that dothe mysuse al thy gyftes that I may neuer delyghte in them nor rest in none of them be it neuer so lytle but rest and delyght only in the fynally whiche art the geuer of al and wyth out the all they can nothinge profyte me ¶ Vnto the lefte hand of Iesu I Laud and prayse the geue most humble thankes vnto the most mightie Iesu for thy almightie fortitude and strength and for the incomprehensible loue and payne of the precius wound of thy lefte hand in the whiche moste blessed wound I mooste lowly and mekely commend and commit me whooly with al my sinnes offences but speciallye all my cowardenes and wekenes against temtacion and sinne Al my neglygence and slowthfullnes Al the losse of my time and idelnes Al the impuritie and sinful filthines of my bodie and soule And my intemperance excesse in meat drinke and of other bodily necessaries Al my coueties gredines and inordinate loue and pleasure that I haue had in vse or keping of any thinge withal vices that appertaine to thes or any of them that they may be forgeuen and be purged in thy precyus bloud and merites And most merciful sauyor Iesu I humbly beseke thi infinite goodnes for thy most crewel payne and sorow that thou suffredst in the precyus wound of thy lefte hand and for that great charitie that causyd the to suffer and abide the same for my sinnes I beseke the in the honor of thy most almightye strenghth thy moost holy purytie thy moost wonderful temperance and thy most blessed pouertie graūt me so much strenghth as is necessary for me to thy glory and honor and my soule helth by the whiche goostly strength I may be able to rule my wyt and soule with al my senses and powers so that nether ferynge man nether the world nor my owne fleshe I may strongly boldely for thy sake whiche gauest me strēgth passe thorow and dispise al thinge as thoughe they pertaynyd nothynge vnto me and that I may not stay nor stycke at nothyng vntyl I come vnto and optayne that which I most desyre that is to say to be one spryte and remayne one in one spyryte wyth the my Lord god ¶ Graunt me also most blessed Iesu grace to folow thy moost louely chastitie of bodie puryte of hart wherby I may vehemētly detest vtterly abhorre al fylthy vnclēnes And that I may contynually kepe chaistly al my cogytacyons and my senses from al syn occasyon thereof from al impuritie and cleauynge vnto any creature And in al vncleane temtacions as oft as they shal chance vpon me graunt me grace spedely without any taryance alway to renounce them and to rūne vnto the with a myghty turninge of my hart that with my whole mind and desire And so with a pure mynd and affeccyon I may cleaue and stycke fast to the only ¶ Graunt me grace mooste myld sauyor Iesu to folow thy moost holy sobryetie temperance wherby I may restrayne and mortifye al the powers and affeccyons of my soule and the senses of my body from al inordynate delectacyon and pleasure and from superfluitie excesse in meates drinkes that I may moderatly vse only necessaryes without delyght in them with thy feare not turnynge my affeccion from the but that the vppermost powers of my soule may remayne strongely in the louely knot and burnyng desire of the. ¶ Graunt me also most blessed Iesu grace to folowe thy mooste blessed voluntarye pouerte The which who might come to it bringyth a man by a merueilus neare way spedely vnto god ¶ Graunte me therfore good Lord by that pouertie to be and to abide euer losid bare and verely poore in spyryte outwardlye from al affeccyon and tēporal thinges and inwardly from al loue and rest in any of thy gyftes sperytual that I may vse with sorow and yrkesomenes yea my veri necessaryes that I may neuer desyre to kepe or possesse any thinge but al naked and bare I maye reste betwene thy naked and bare armes not kepynge nor reseruynge any thyng in my hart or desyre but only a pure intente to please the and to seke how I may do it and that moost perfectly by thy grace and merciful helpe And al the daies of my wretchyd lyfe but specyally at the dredful howre of my death graunt me moost merciful Iesu to haue a suer and trustie refuge and succure in the precius woūd of thi blessed lefte hand Moste swete sauyor Iesu I humblye beseke the that where I wretche by reason of my great enormities and syn am vnworthy to be hard or to optayne thes petycyons of the thy moost blessed and inmaculat mother marie mai optaine thē for me to whose blessed prayer intercessions merites I commend them that by her they may be admittid into thy most godly gracius presēs bring to me of thy mercy forgeuenes grace to thi glory honor Amē ¶ The sixte Exercyse to optayne a conformitie folowyng of christes lyfe passion THou must also exercyse thy selfe in the whoole shape and prefyte medytacyon of the lyfe

and passion of Chryst prynting deapely in to thy soule fleshe his passion deathe that they shyne out of the like a lanterne so that thou alwaye thinke and talke of them For Chryste oure sauyor by the same redemed vs when the deuyl possessed vs as his slaues and bond men that now we are the fathers of heuē which by his only begottē sonne hath bought vs paying by hym our dettes wherein we were bound vnto him And for thys greate benefit we remayne detters vnto him for euer Wherefore yf we wil repaye this det vnto him godly and thankefuly we must prynt hys lyfe passyō and death ī to the powers of our soule and in to the sensies of our bodie and in to al our fleshe we must beare this his crosse vppon vs and folowe effecteously as thoughe we were become one with him in his lyfe and passion And thus the dette that he paied for vs we do some what recompence That thou mayst perfectly fulfyl the same thou must neades conforme or make lyke all thy thoughtes thy wordes dedes thy maners so lyke vnto the thoughtes the wordes the dedes and maners of thy lorde Iesu chryst that wheresoeuer thou be seene harde or touched there be nothinge found in the but that which was in Iesu chryst then shal be sene in that that thou art a very christiā a seruante louer of Chryste And bycause that we are lyke hym in the nature of hys manhed we must according to this example crucify oure nature in vs bycause our nature dyd wyllynglye synne as he exhorteth vs in the holye gospell sayenge deny and forsake thy selfe and take vp thy crosse vpon thy backe folowe me In this he commaundeth that we shoulde crucifye oure bodely nature and sensualytie wyth very true vertues Our soule also we must confirme and make lyke vnto the most heuye and sorowfull soule of our lorde Iesu so shall we do yf we sorow and lamente al waye the greate dishonour of god the losse of soules and our owne sinnes and the sinnes of all men And loke howe muche we wante in this conformytie and folowing of christes passion in oure bodye and soule so moche more we remayne in debte vnto oure lorde god Certaynely a faythfull louer of Iesu ought to drowne in maner so prynte hym selfe into the lyfe and passyon of hym that he shoulde feale that passion lyfe more presente and more fastened into hym selfe then hys owne payne or crosse that he suferith yea yf he had any specyal paine or gryef in any member of his body were sore vexed therewyth yet shoulde he feele more the payne and passion of hys Lorde Iesu then the sorowe that payneth hym in the member of hys owne bodie Wherfore thou oughtes wyth greate desyre and deuoute harte contynually to pray intrete thy most gracious lorde Iesu that he vochsafe to confyrme the most perfectly vnto hys mortifyed holy and crucyfyed humanytye by an ardent an eleuate and a ful resygned spirite and by a mortifyed an heuy and a compassionate soule and also by an aflyctyd a laborsome a tormented and a pained bodye or at the least thou shalte praye hym to sende the some bodely and contynuall payne or grefe to put the in mynde alwaye of hys bytter passion that thou forgette it not also that he vochesafe to rest in the and to take pleasure to worke in the wythout any inpedimente We ought therfore to exercyse our selfes in the most blessid passion of oure lorde .vi. maners of wayes Fyrste thou shalte exercise thy selfe in the passion of Iesu by imitacion or to folowe it Secōdly by cōpassion or to haue cōpassiō therin Thirdly by admyracion to haue wonder Fourthly by ioy or to reioyse therin Fiftly by resoluciō or to be resoluid therī Syxtly by deuocion to rest therin Fyrste thou oughtest to haue meditacion in this blessid passion that thou mightest folowe the same for it is the hyghe most perfectest imytacion that a man can haue this is the hygh and most holyest relygion and most relygius perfecciō To folow Christ in his death and passion is the rule and the example of oure sauiour the rule of our lyfe in whō we may haue so moche the more confort consolaciō as we herein be the more conformable and lyke oure lorde Iesu And let vs thinke oure selfes so moche the more desolate as we fynd oure selfes farre from this example rule Let vs therfore wyshe and desire as moch as lieth in vs to be cast downe to be set at nought to be scornyd afflycted scorged of all persons and in the seruice that we do to God to be rebuked of all men Let vs be poore and barewyth poore and bare Iesu let vs desyre to haue nothing Yea let it be most payneful payne and vnmesurable sorow to haue any thīg and to haue nothinge let it be perfecte Ioy gladnes let vs abhorre al to tast swete delectable thinges let vs rather desire to be refreshed with vyle homely bytter thynges and let vs desyre that al fode or mete may tast to vs rather galle then hony bicause that Iesus dranke vineger gal And as I may saie breuely let vs cōsider how he vsed him selfe in his passiō and let vs conforme our selfe for our litle power vnto him as much as we can keping and obseruyng alway the meane and moderacion that we excede not the measure of oure infyrmytie Secondly thou must exercise thy selfe in the blessyd passion of thy Lord Iesu that thou mayste take compassyon on hym moost innocent cōsideryng his cruel scorging his scornes his reuyles and rebukes reuoluyng in thy hart howe greatly our Lord Iesu was dyiectid cōtempnyd in his most bitter passion how great afflicciō paine he suffered ī his hart body both by reason of his owne payne and passyon also by reason of hys compassyon towarde vs for our synnes Let vs consider with howe muche bytter sorow the very swet angells where repleanisshed with al how moch greuyd our Lorde Iesu not only the payne layd vppon hym and our vnthankefullnes but also the sore afflyccyon of hys deare mother that stode by whome he louyd moost dearely and fre he rredy to swone for sorow Certaynly by reason of the excedyng grate and moost ardent burning loue that the one bare to the other they suffered most payneful compassion and the affliction of bothe partes was exceding greate For the one sufferyd for the other sake For the mother knew wel that her dere sonne suffered for her specyally as wel as for to redeme other The sonne also knewe full well that the swerde of sorowe of hys passion perced the soule and harte of his his mother And therfore was the passion of the sonne the passion also of the mother Goo to thē good doughter the seruāt of god and the spowse of chryst to se and turne these in thy harte wyth the rebukes and paynes of thy lorde

into this stable sure ioye that he maye he refresshed with the magnificētie of the goodnes of god Let him approche and ascend vnhye in harte by contemplacion of these and let the most excellente and inenarrable clemēcye of Iesu be exalted in his harte Fyftly thou must haue medytacion of the moost blessed passion of oure sauyoure Iesu to reuolue thy harte and to transforme it into him the whiche thou doyst when thou doyst not only folowe and haist compassion thou merualyst and reioysest but thou art wholy cōuerted and turned into thy lord Iesu christ crucyfied so that in maner euery where and alwaye the lorde Iesu chryst crucyfied metyth wyth the yea then arte thou veryly and trewly resolued into hym when thou leauyng thy selfe and going out of thy selfe and surmountynge and transsendynge all thing yea aboue thy selfe abstracryd from all thynge thou arte all together turned into thy lorde Iesu crucified so that thou canst se nothinge thou canst feale nothynge with in thy self but only christ crucified scornid reuyled and put to payne of pure loue for ye. ¶ Syxtly thou must consyder behold that most blessed passiō of thy lord to come to rest of inward swetnes the which thing thou dost whē thou being resolued as I sayd dost not cesse with a thursty hart or or feruent desyre to reuolue tosse in thy mind the most blessed passiō And enteryng as far as thou arte able into that infynite treasure of that blessyd passiō mekely and deuoutly thou doist melt for pure and deuoute loue and wyth feruent deuocyon and burninge loue thou falleste from thy selfe and doeste reste all together in chryste crucified But the more that thou doste cleue leane vnto him onlye so moch the more thou fallest decaiest from thy self dost relent by most deuout loue and how moch the more that thou dost decay leaue thy self by loue and deuocion so moch the more thou dost cleaue art knyt vnto thy loue that dyed for the and doyst rest in hym And so doth the cleauinge vnto chryst by loue and louely deuocion increase one the other vntyll the spouse of chryst that is to saye thy soule be all to gether swallowyed vp and deuoured of that moost burning hoote furnes of loue of the passiō of thy spouse most dere beloued in whose blessed armes thy soule restyth a slepe haue therfore medytacion of the moost blessed passion of thy lord Iesu in folowyng it to purge thy mynde hart By compassiō to get loue and vnion wonderyng at it to eleuate lyfte vp thy harte reioysing therin do delyte and conforte thy hart resoluing to come to parfect conformacion and lykenes resting therin kepe thy deuocyon ¶ Aspyracions ¶ Gracious lorde and swet sauiour which sufferidst most paineful passiō for my loue graunte me grace in the merytes of the same passion most faithfully to folow it ¶ Mercyfull and most petyfull lorde Iesu which art full of pytye graunt me grace to take compassion and to lamente thy moost Innocente and wrongfull death and most paynefull and gracious passion ¶ Graunte me good lord I humbly beseke the that I maye so ernestly mynde thy bytter passion that I may sorow it as tenderly as though I sufferyd it my selfe ¶ Oh deare lord sauiour prynt thy most bitter death blessed passion in my harte that I maie neuer feale nether any thing dysire saue the my louyng lorde crucified for me ¶ My most gracious sauyour Iesu make my stubburne and sturdy harte melte and be resolued of very pure and deuoute loue in the meditacion of thy moost precious death painefull passion ¶ The practise of the syxte exercise MOOST mercyfull sauioure Iesu I wretched siner do knowlege that I am infinitly bounde vnto the for the innumerable most singular benefites which thou moste louingly and lyberally hast bestowyd vppon me and al mankynd but specyaly for the ineffable benefit of my redemcyon by thy mooste crewel death and passion from the thraldom of the deuyl sin and hel And for that thou hast franchessid and made vs the children and heyres of heauen For the which benefyt specially we remaine and are become bond detters vnto the and thoughe we can neuer make a iuste recōpense for it yet of thy gracyus goodnes thou wylt mercyfully accepte that whiche we are able to make be it neuer so simple And bycause that amonge all that wee can do there is nothyng more acceptable to the than with thankeful and oft medytacyon to folow thy most blessid lyfe and passyon pryntyng and perfectly expressing it in the powers of our soule in al sensies of oure bodye therfore I moost humbly beseke the moost gracyus Lord Iesu graunt me the grace so perfectly to conforme me in my whole lyfe vnto thy blessid life and passion that al my cogitaciōs my words midedes and maners may be so lyke vnto thy holy thoughtes wordes dedes and blessyd maners that wher euer I be sean harde or felte ther mai nothing be found in me but that which was foūd in the my lord Iesu And lyke as thou were crucyfyed in thy blessyd humanytie so graunt me grace by the merytes of thy crucifyxion to crucyfie nature and sensualytie by the acquyringe of al true vertue ¶ Graunt me grace also to consider and to conforme my soule vnto thy mooste heuy and sorowful soul that I may continually lament thy great dishonour the losse of soules my sinnes and the sinnes of all men ¶ Good lord graunt me grace so depely to print in my hart thy bitter paineful passiō very loue that I may feale more the paine that thou suffred for me then any payne that I haue or should haue if I where woūdid in myne owne bodie ¶ Graunt me good Lord Iesu that my spirite may euer burne in thy loue be eleuat and minde euer more the vtterly resignid into thy blessid pleasure ¶ Graunt that my soule also may be contryte compassyonate with the mortified vnto al creatures ¶ Graunte that my bodie also to be ful of trauel payne and afflyccyon for thy honor and thus I may be conformable and lyke vnto thy blessid humanyte ¶ Graunte me moost louyng Lord Iesu thy grace to exercyse moost effectuusly thy holy and mooste blessid passyon by perfect ymitacion by perfect cōpassion by perfect admyracyon by exultacyon and ioy by perfect resolucion by perfect rest ¶ Graunte me grace wyth often memory of thy blessid lyfe and passion to folow thy blessid example in suche vertues as aperith in thy holy passion and lyfe For thy blessid passion and lyfe is the mooste holyest and hyest relygion and the rule and example of al vertue and perfectyon ¶ Graunt therefore moost merciful Lord Iesu that thy passion may be the very rule of al my lyfe ¶ Graunt me grace that I may wyshe and desyre from the bottome of my hart wyth al delyght of my soule for thy loue to be contempned set at nowght

to be an outcaste to be scornyd to be afflictid beaten to be rebukyd of al parsones when I do the most seruyce for so were thou handlyd when thou dydest most good and greateste myracles ¶ Graunt me grace moost gracius sauior that I may be so bare pore in spryte that I may wyshe or desire nothing but rather I may thynke it a greuus paine and vnmesurable sorow to haue any thyng and that it may be my singular pleasur ioy to haue nothinge and to want my necessaryes for thy sake ¶ Graunt me grace good Lord to abhore al delyght and pleasure and swettnes in al thing saue in the only that I may desyre in al thyng rudenes homlines and bitternes in meat and drinke I may desyre that thing should rather be bitter then swete remembring thou my deare redemer drankyst for my sake sowre vyneger gall And generally in al laboure trauel sorow shame paine and greafe graunte me grace to conforme my selfe in al thing to thy blessyd example with discreacyon as my wretchid nature is able to suffer to thy honor and glorie ¶ Gracyus good Lord Iesu graunt me thi special grace that I mai oft time haue swet meditacion of thy bitter passion with most true and earnest compassion and sorow for the pure loue of the when I consider what greate payne sorowe and afflyccyon thou didst suffer for my sinnes what deadly and payneful agony sorowful heuynes thou sufferedst in thy moost louynge swete and tender hart when thou swettist both water and blood thou weptest vppon the crosse for our sin and vnkindnes And that I may sorowe the greate dyshonour of thy blessyd celestyal father and namely for the intollerable payne and turmentes that thou were in but in speciall that thou tokest for thy sorowful and mooste lamentable mother whom thou louydst most tenderly when thou dydyst behold her redie to die for very sorow and heuynes For thy passyon was a passyon mooste paynful vnto thy mooste blessid and tender mother more greuus more bitter then euer was turmēt or martyrdom to any saint that euer sufferid for the. ¶ Graunt me moost swet Iesu oft tyme to reuolue in my hart thes two sorowful and painefull passions of the and of thy mother and to lament morne sorow in my harte wyth the my most louyng Lorde Iesu and wyth that blessed mayd thy swete mother Make me one good Lord with that by moste intyre loue that I may sorow and lament as much yea and more thy paynes then yf I sufferyd them my self ¶ Good lord neuer let thi rebuke shame reuilinges depart out of my mind nor out of the very bottom of my harte nor thy bitter scorgyngs thy thornes thy woūdes precious death neuer be out of my mind that what so euer is in me may be ful of thy paines passion that I may cōtinually sorow therfore to thy honor my soule helth ¶ Gracius good lord and deare sauior Iesu graūt me grace to mind oft time thy bitter paine and passion with most reuerent and louely admiracion depely and amyably to consider Fyrst what thou art that suffredst so louingly kyndly for me that I may reuerently see and parceaue that it was no smalle personage that was so crewelly put to death for my sake but it was the very sonne of al myghty god the second parsone in trinitie very god and man moost myghtest moost excellent infinitely good most noblest in comparyson of whom al the goodnes all excellency al wysedome al nobilitie that is in al creatures or can be thought of al vnderstandynge or wyt is nothing For this mightye maiestie and mooste vnmesurable excellencie incomparably transendyth surmoūteth al things in heauen or earth ¶ Graunt me grace also good Lord to consider how greuous and cruel paines so noble and excellent maiestie sufferid for me howe greate trauel and labor how greate hunger thurst cold heate watche temptacions feare parsecucyon agony bloody swete mooste crewel comprehēsion spyttinges reuiles sore bondes scorginges mockes scornes sorow shame cōfusyons beatynges greuous strokes innumerable plages and woundes and most crewel and payneful death For in thy passion very honour and glorie it selfe was dispisid and dishonored rightousnes was condempned the iuge of al the world was iuged the harmeles was rebuked and accusyd and the innocent was defamyd god hym self was blasphemyd god man ouer trodden life it selfe was slaine the sun was eclipsid the moone was darkenid the starres were sparkelyd Yet al those paines and passion didest thou moost innocente lambe suffre and bare most paciently for mi sake which were able and couldest yf it had pleasid the haue drownyd in the botomeles pyt of hell al those vnkynde and cruel creaturs and wyckyd people ¶ Graunt me grace to consider of whome my gracyus good Lord Iesu thou sufferedist so cruelly For if thou haddest sufferyd of them whome thou haddest harmyd or hatyd it had not byn so wonderfull But thou sufferedest of thē whom thou didist specially chose and syngularly louyd vnto whome thou shewedst specyall goodnesse and all kynd of benignitie And for thy great goodnes and benyfittes for thy great vertues and myracles for thy most holy conuersacyon and doctrine thou were cruelly tormented and put to death of most vylaines beyng moost excellent and valyant prynce The moost wisest ye the eternall wisedom of the father of most ignorant Most holiest of moost sinful Most godlyest of moost vngodlyest Moost righteus of most wickyd The euerlasting and eternall brightnes of god of the most and foule and filthy drosse and durte of the worlde The Lorde of hys owne seruauntes The kyng of hys owne subiectes The sauioure and benefactoure of them that he hath saued done most for ¶ God almyghty of hys vnkind and wretched creature It may make me most gracious lorde Iesu more to wōder and meruell when I consider and waye deapelye wyth my selfe for whom thou sufferedst For most louyng lorde and mercyfull sauiour thou suffredst for most vile slaues most sinful enymies most wretchyd caytifes ye very deuelles and dyabolycall persons and the very chyldren of the deuyll by imytacion for the contemners and dyspycers of the maiestie of god and most vnkinde and vnthankeful to the infinite goodnes of their lorde and maker of the which nomber oh mercyfull sauioure Iesu I am one I haue greate cause therfore wyth louely admyracion to laude and prayse thy mercyfull goodnes towarde me and al mankind and wyth moost lowly thankes to ioye in thy moost blessed mercy ¶ Graunt me therfore most gracious Iesu to haue ofte in the meditaciō of thy passion gostly ioye and gladnes with thankes geuyng vnto the for the redempcion of mā kynd for the restoryng of the quieres of angels and for thy dyuine clemencye and godly mercy ¶ Graunt me grace moost mercyfull Iesu wyth gostly gladnes to remēber how mercyfull how louyngly thou hast redemed al mankynd

specially me by thy moost blessyd passion and death remembryng howe willingly how gladly how deuoutly thou offredst thy selfe to most cruel death for my sake There is no creature that euer louyd hym selfe so well as thou dydest and dost loue me ¶ Great cause haue I to reioyse in the swete Iesu For by thy death and passion thou haste restored agayne the blessed gloryus quieers of angelles not creatyng new angels but mercyfully placing penytent soules in the hygh orders of the blessed angelles and so hayst made by thy most precyous death one hygh heuenly colege and one blessed flocke of angelles and men Whereof thou arte the very trew shepeherd Thou arte the glorius and most royal kyng vpon whō al we that be of that blessed heuenly courte shall perpetually wayte and serue in ioye euerlastyng thorough the merites of thy precious death and most blessed passion ¶ Graunt me grace moost gracious sauioure Iesu not only faythfully to folow thy passion to haue compassion thereof reuerētly to maruel and to reioyce goostly therein but also that I al together maye be resolued into the that I maye alway whereuer I be so earnestly mynde thy passion that I may departe from the memorye of myne owne selfe and of all thynges yea abstracted from al the world I may be wholy turned into the my lorde Iesu crucyfied And that of very mindful loue of thy blessed passion I may feale nothing wythin my selfe nor se nothing outwardly but the my lorde in payne and passion for me ¶ Graunt me grace most gracious lorde Iesu wyth moost vehemente desyre of my harte to enter into the ineffable treasure of thy blessed passion And therin moost mekely moost deuoutly wyth moost feruente and burnyng loue forgettynge vtterly my selfe to rest by inward swetnes That the more I loue that tender death and payne the more perfectly I may rest therin and the more that I rest therin the more I may loue the whyche suffered so great payne for me to the be therfore al glory and honour now and euer Amen ¶ The seuenth exercise to come to the pure pouertie and loue of thyne euen chrysten THou must circumcyse and purge thy soule very ernestly from all knowlege loue and remembraūce of all creatures excepte them only whome thou must neades haue vse in god and for god and kepe thy sensies wyttes at all tymes streghtly from all superfluitie vanytie and ydelnes And kepe also thy bodye alwaye in symple homlynes in sobryetie and pouertye And cast frome the ac on s all thinges that myght let the or be any impedyment at any tyme betwene thy soule and god yea if it were but a momente of time And that thou myghtest fulfyl this the better thou shalt marke well and dylygently all the meanes and lettes vysyble and inuisyble al creatures sensible and insensyble that euer dyd let the or were any impedymente or meanes betwene the god or yet may be hereafter And turne thi whole harte verely and perfectly from thē so cut them of from thy soule and turne thy whole harte to god Thou shalt also cōsyder wether thou be in suche place state wherein thou maiste come to perfeccyon yf thou be not thou must then seke suche a place and state Al exteryal and outwarde thinges must be cut of and resigned which thou vsest aboue more then very and iust necessitie with the which bare necessitye only for the loue of the pouertie of chryst thou must be contented That is to saye wyth two cotes or habytes to change and in like sorte of other necessarye apparell wyth a fewe bokes wyth one or two sober meales in the daie according to the time chosinge alwaye in all thynges the vyler or more homlier that meke symplycitie may euery where shine apere in the in thy desires For outward pouertie wyshed for and desyred in harte doth helpe wonderly moch to come to the verye profite and peace of the harte And specially when thou arte very wel cōtent to lacke thy necessaries or whē necessite compellyth thou dost vse necessaries in symplycite wyth tedyousnes yerkesōnes Moreouer a great forderaunce to perfection are these thynges To forsake vtterly al exquisite delectacion wilful fansy to any thinge to loue pouertie Yf it seme expedient for the person it is good also to make a vow to flye the vnnecessarye company of all creatures A stronge and stedfast cleauyng vnto god Symple and pure obedyence a worde both to god and to thy superiours A dylygent keping of thy hart mouth and of al thy dedes and such other These thou must exercise folowe and take as the very oportune and conuenyent meanes to perfectiō Thou must also exchew and a voyde all impedymentes as thy conscience or thy coūseller shal teache ye. Thou must therfore make a diligent serch of thy cōscience least any vice or faute be it neuer so lytle do sticke or cleaue inwardly or outwardly fast vnto the. Loke ther do remayne not wyth the curious superflus or any vnnecessarye thyng For so longe as it is so wyth the the holy gooste can neuer worke perfectly in thee For the greate synnes in to the which we fal vnwares or of frayltie bewayle them god forgeuyth them sooner then the leaste faut that dothe cleane and remayne in vs specially when we wil not acknowlege or wyl not or care not to amende it ¶ Thou shalt after thes exercyse thy selfe in very true loue of al men accordynge to the example and the charytie of thy sauyor Iesu Chryst whiche with moost burninge loue and desyre spent or bestowid him selfe al together for al men he also taught and shewid the way of saluacion and of perfeccyon with moost holy godly doctryne he gaue hym selfe also mooste wyllyngly and louinglye vnto al payne contumely and confusyon that myght chance vnto hym for their saluacion Wherfore yf thou wilt take vpon the his lyfe vnfaynedly thou must folow him in this point of loue Thou must also leade alway an holy a godlyke lyfe before al men that by thi lyfe they may be drawne and prouokyd to folow the lyfe of Iesu Chryst thi Lord. Thou shalt teache wyth some good exhortacyon thyne euen chrysten yf it may stand with thy state and vocayon at tyme conuenyent the way to euerlastyng lyfe Wherefore when thou cōmest to thy euen christen thou shalte leaue vaine talke except thou haue any necessite or necessary matter and shalte talke with hym of vertue and of grace such things wherby he may be the better exhortyng him to the loue of god to folow the holy lyfe loue of Iesu chryst and that he wyl consyder the nobilitie worthynes of hys soule howe in his soule god prynted his owne ymage lykenes hathe redemed the same his owne selfe and howe the loue of god is the very lyfe of the soule euen as the soule is the lyfe of the bodye as

thinges lawful Moost perfect pacyence that I may moost quietli and with rest of mind suffer al thinges that thi blessid wil shal suffer to come vppon me be they neuer so paynful and hard remembrynge howe paciently thou sufferedest for me Moost discreat silence that thoughe I were neuer so wise wel lerned yet I may speake very fewe wordes and those only profitable and necessary A very meke parson swete sauior spekyth fewe wordes redely obeith sufferith al thing for thy loue and pleasure Moost gracius Iesu graunte me grace most earnestly to desire and labor for the vertue of wisedom which may teache gouerne me in al my thoughtes wordes and dedes that I haue to thinke to speake or to do that I may do nothyng be it neuer so lytle no not the wagginge of my finger but only as reason and wisedom shal leade to thy honor for necessite and soule helth of mine euen Chrysten ¶ Graunt me also good Lord to attayne godly feare descrecion simplicite which are the doughters of thy godly wysedome For wher soeuer is thys wisedome there muste be the feare of thee Lorde for the begynnyng of wysedom is to feare al mighty god Dyscreciō puttith a meane in al thing without the which there is no vertue For ether we shal do to muche or to lytle Holy simplicitie takith no care for no curiosytie in thynges It takyth al thynges as at the handes of god and in good part thinkith it good ynoughe be it neuer so homly or rude so it wyl serue bare nede Mercyful Lord to haue wysedome and vertue with out thy feare is occasion of pryde and with out simplicitie it wolde be to curyus without dyscresion it wold be to strayte hard ¶ Graūt me therfore good Lord the grace to be godly wise louely feareful symple with discrecion Moost louyng sauior Iesu graunt me most ardent desyre of true and burnynge charytie and moost infatygably to seke syghe vnto the most deuoutly for to optayne it For thys vertue Lord is so necessarie for me that al other vertues are nothynge worth without I haue perfecte charity This most perfect vertue workith in vs lyuely fayth and stronge beleue it bryngyth hope and turste in the. For loke how great our charytie is so great is oure trust hope in the. Yea if charity be great it begettyth in vs perseueraunce For loue wyl not suffer vs vnkindly to leade and for sake oure louer nor to leaue vndone that we begone of loue This charytie maketh vs to abyde in greate confydence and hope of the mercy of god and not to trust in our own power And therfore good lord what so euer charytie askyth whiche cā aske no euell with ful confydence and beleue in thy mercy it optaynyth easely ¶ Graunt me moost gracyus Iesu to desyre thi loue moost hartely to beleue in the moost constantly to trust in the moost vndoutydly to perseuer in thy loue most faythfully vnto the ende Moost mercyfull sauyoure Iesu graunte me moost feruente desyre of trew Iustice very ryghtwysenes in all my dedes First that I maye geue vnto the in all my wordes dedes and thoughtes al honor glory al obedience thankes Lykewyse that I maye geue vnto my superyours to my equales and to my inferiors and to euerye creature that whiche to euery man belongyth And also that I may geue that whiche belongeth vnto my body as in meate drinke cloth slepe and in other necessaryes nether more nether lesse then my dew is to geue This ryghtewysenes is a blessed and perfecte vertewe bryngeth forth thre other vertues mercy verytie and thankefullnes The whyche I humbly beseke the moost mercyfull Iesu graunt me grace to desyre to labour dylygently for trewe mercye For verye trewe mercy taketh firste pytye vpon the soule of oure euen chrysten and if he nede anye gostly almes he geueth that first if he be able and then the temporall almes Verytie sufferith no falshed nether in dede nether dyssymulacyon in worde nor yet ypocrysie nor any vntreuth be it neuer so profytable or neuer so lytle For it is vnmete that the seruaunte of god who is verytie it selfe shuld shew any vntreuth in worde or dede Thākefulnes thynke it ryghte reasō that euery mā do render thankes for the benefites which he hath receaued specyally vnto god the geuer of al gyftes and graces and to all suche that hath or doth helpe to further them in their soul health and all that maynteyneth them in ther bodyly necessytes These vertues graunt me most mercyfull Iesu that by ryghtwysenes I may do my deuty to the my lorde god to my euē chrysten specially in dedes of mercy gostly and bodely to my power By veritie I may exchew al dyssymylacyon ypocrysy and al vntrewth And thankefully I may euer more render vnto the al laude prayse and thankes for thy innumerable benyfites And vnto suche as helpethe me goostlye or bodely I may dewly geue them thankes praye for them Mooste myghtyful maker Iesu graunt me grace moste affectuusly to desyre and optaine the holye vertue of fortytude and goostly strengthe that thereby I may myghtyly and strongly exercise and practyse al vertue and do al kynde of good workes and manfully resyst al trouble and temtacyon bothe goostly and bodyly that I neuer care for neather the world man nether the deuill but with goostly boldnes myghtyly passe thorowe all worldly thynges as though I had nothyng to do wyth them contempne and bare pacientlye al aduersity and temtacion and go thorow and increasyng in al perfeccyō for thy loue and honoure that no trouble nor temptacion neuer let me or ouerthrow me in the way towarde thy perfecte loue and true seruice that I neuer feare to passe throughe fyre and water to come vnto the. ¶ Graunte me also good lorde Iesu pure chastytie meane and sobryetie and perfect pouertie whyche spryngeth out of thys fortytude ¶ Goostly fortytude thynketh it a greate vylany and shame to be ouerthrowne ru●●d or mastered of the vyle fleshe the peuish pleasure and fylthye lustes there of therfore strongely resystynge them it kepethe hym chayste and pure in soule and bodye Gostly strengthe wyll not be in bondage vnto the vyle bely neather vnto the sinnefull body But lyke the valyante souldiour of chryst can be contented to fare harde to ware vyle and homly garmentes and hath al hys mynd to do his dewty vnto his greate captayne and lorde chryst to folow hym And therfore he cōtemnyth al beastly lust of the flesh al vnreasonable pampering of his bealy and the superfluus vnnedeful deckyng of his wretchyd carkas and when any suche temtacyons or lustes do aryse in hym he manfully and myghtyly resystyth and labouryth to mortifie them vtterly Wherefore moost mercyful Iesu graūt me this so necessary a vertue which am assaultid with diuers and many kindes of temtacyons whome wythout thy specyall gyfte of this gostly fortytude I am

not able to wtstande but shal fal at euery blast of small temtacyon Helpe me therefore good Lorde with goostly fortytude that I may myghtely by thy grace good Lorde passe and runne throwe all perels impedymentes and al enmyes gostly and bodely and attaine the perfecte loue of the in trew perfection Assyste me wyth thy grace and thy gostly strenght o gracious Iesu now and euer to thy glorye and honour Amen ¶ Of the waye to come to vnion with god ¶ The eyght exercise is an exercise to come to a lyfe without any creature syn or delectaciō THou shalte exercyse thy selfe to obtayne the perfecte onynge or vnyon wyth god ¶ This vnion requireth a perfect expoliacion and denudaciō or bare nakednes or vtter forsakyng of all creatures of al sinne and of all delyght or pleasure Fyrst thou must deligently and busely laboure to lyue as much as is possible for the naked and bare both in affection also in vnderstanding or mind frō al creatures so that thou shouldest feruentlye desyre to be made naked and bare yea from thyne owne selfe and from all other thinges And so to remayne as thou shalte stād bare before the iudgemente seate of chryst and as bare as barely as thy soule came out by creacyon from god that thus thou mayst wythout any let or meane be knyte vnto god ¶ Thou must lyue also without sinne and bycause that is scante possyble thou shalte desyre to lyue wyth a strong and a stedfast turnynge of thy mynde from al sinne and wyth a feruent conuersacion and desyre of thy harte of al goodnes which is god For all sinne be it neuer so small lettyth this vnion or knote Wherfore thou shalt so obserue and kepe thy soule and bodye that thou shalt not moue nor sterre one member but only in god ¶ Thou must nedes lyue also wythout all delight pleasure This thing because it is almost impossible thou shalt supply it in al affection and desyre where thou canst not lyue so in dede For when thou hast any delyght or pleasure in thy selfe god wil deny the the delyght and swetnes whiche is in him Wherfore suche lyfe let it alway at the least be in the desyre of thy harte bestow the vttermost of thy power vpon this way And then by this exercyse thou shalte find thy selfe stayed lettyd in many thinges wherof thou thoughtest thy selfe clene rid Wherfore endeuer thy self to be wel ware that no sinne be it neuer so lytle do plese the for it selfe As for thy self thou shalte desire that the bread that thou eatest myght sauoure or tayst no more to the then a stone yet for his honour and glory that created breade it shall please the that the breade sauoure well But as sone as thou dost trust and feale delectaciō therin thou shalt turne thy harte vnto the laud and thākes of god the creatour of breade and so is then the breade vnsauery vnto the. And in like sort must thou do in all delectacion vnto whō is not annexed any sinne For the admyrable suauitie delyght and swetnes of the creatoure of all thynges doth sprede it selfe in al thinges created beyng not sinfull ¶ Thou shalt not suffer therfore any meane or let of creatures to remayne in the but turned out and made bare and naked of al thinges thou shalte approch vnto the bare and pure godhed or diuinitie wythout any meane or staie of creature for god desireth to haue the wythout any meane Nether shalt thou thynke that hereby the holy inuocacion and prayers to the saintes are taken from the or shulde let the which is for god and in god for they are one spirite with hym Not wythstanding thy chefe contemplacion and laboure shal be in the contemplacion of thy lord god whom thou shalte perceaue workyng and doing all goodnes and good workes be they neuer so lytel in al men yea and it be but the mouing of thy fynger vnto a good dede For that mocion is of god and goddes for he is the lyfe of the soule Wherfore laboure and indeuer thy selfe wyth continuall in turnyng as moch as thou canst do lyue in the very and perfecte abstraction or departure and barenes of thy mynde and affection from all creatures from sinne and al delectacion For these three faythfully and long vsed exercised makes a man very heauenlyke angelycal that he may moost frealy haue the fruycion of thy lord god as only experience shal teach And therfore laboure to purifye euermore more more both thy mynd and also thyne affection from al phanthasies and imaginations by the example of Iesu crucified choysinge alway rather the bytter and vnpleasant then the swet pleasāt rebuke rather then honour wante rather then plentye That thus cleuyng with a pure and cleane harte vnto god thou mayst be come one spirite wyth him Yet shall the superiour vse this exercise other wyse then the subiecte The innocent otherwyse then the wycked otherwyse the begynners otherwyse the perfecte That thou mayst the soner optayne and come vnto the abnegaciō and forsakyng of all thinges to the knowlege of the deuyne goodnes and of thyne owne vylytie and vnworthynes and also that thou maist come to the swetnes of brotherly loue and that within short tyme the whiche thing the proprietoris or such that retayne in ther kepyng and affection anye thyng agaynst the professiō of pouertie for such be called propryetories can not come to in many yeres yea not al theyr life time wyth greate labours can neuer obtayne reuolue and tosse in thy mynde and memory wythout ceasing and wyth greate laboure or at the leaste cary aboute in thy desyre intencyon and wyll these two most noble excellent vertues that is to saye humylitie and charitie very long and often chawing or remembring and printing into thy hart these wordes I am nought I cā do nought I knowe nought I haue nought I desyre or couyt nought but one Trewe mekenes sayth I am nought of my selfe but viciousnes nor I can do nought of myne owne myght but syn I haue nought For whatsoeuer I haue or can haue of the creatures in this worlde or of the gyftes of god with out god what soeuer I see I heare or perceaue it is vtterly nothyng in me Weake I am wythout myght ignorant I am with out knowlege or wyt I am nought I am nothing nor nothyng am I able to do ful of sinne and misery am I and therfore I do vtterly dyspayre of my selfe my confydēce is only the mercy of my lorde Iesu Nowe charitie and loue sayth I couyte I seke I desyre nothing but only my lorde god put thy trust and confydence oh my soule in Iesu chryst his goodnes fyxe thy thought and desyre in the consideracion of hym for loke how moch lesse thou thinkest thy self so moche the more thou wylt couet to haue the loue of thy lorde Iesu chryst ¶ Thou shalte vnderstande that there are two

kyndes of humylytie The one is that aryseth of the trew acknowlege of thy sinnes thyne owne vilenes by the iudgemēt of reasō And this humilitie thou oughtest to exercyse towarde thyne euen chrysten In comparison of whom thou oughtest to brynge thy selfe to nought in thyne owne estymacion and to esteme thy selfe more vyle then anye other and inferioure to al men and that from the botome of thy hart And thou shalt therfore aske mercy of thy lorde god that is present wyth the both for thyne owne sinnes and al others and shalt excuse them in thine owne conscience and Iugement beleauing that ther are no synners so far gonne from god but that they may and do oftē times though not alway turne them selfes vnto god and do loue honour hym wyth a more synceare affection and more faythfully they do sorowe their sinnes and do purpose to amende thē selfes according to the grace geuen to thē of god then thou Thou shalte beleue that ther can not be found any man which if he had commytted so many and so greate synnes as thou and had receaued so many graces and gyftes of god as thou but he wolde serue god more feruently then thou dost if thou can not perswade this and beleaue this with al thy harte thou shalt for this same cause repute thy selfe most proud wretch that lyueth and more vyle then any man that lyueth For this thy ipocrisy and pryde in excusable most odyous to god hath verylye blyndyd the that thou canst not know thy selfe nor se how that the mo benefites and graces thou hast receauid of god the more greuus and greater are thy sinnes and neglygences and therfore there shal be required of the a more strayghter rekeninge for euery one of thē And this mekenes as I haue sayd loue doth worke by reasō wherby a man estemyth hym selfe vyler then any other creature and most worthy of all turment and contumely of all rebuke and paine And this is the mekenes of such that are begynners and profyters and must go before and that after it may be confirmed wyth this mekenes that foloweth ¶ The other mekenes is the mekenes of the perfecte and the mekenes whiche loue alone by her selfe dothe worke whome the soule fealeth in her selfe by goostly syghte and knowlege of Iesu For whom the holy goost doth lyghten the reason in the syght of Iesu Chryst to consider clearly the holy humylytie charitie of his blessyd manhed to tayst both of them by the goodnes of hys diuinitie and by by the soule perceauyth so great loue ioy in that sight the whiche is very true holy and delectable that it for gettith her selfe and al thinges els and leanith cleuith holy to her moost swettest spowse and Lorde Iesu Chryst by reason that she is caryed or borne with al her whole loue to consyder and to beholde him She for that tyme considerith not her synnes done in tymes past nor her vnworthynes but estemyth her selfe with all her synnes and good workes that euer she did as right nought and nothing as though ther were nothing in al the world but only her Lorde Iesu Cryst Labor therefore dylygently by the consyderacyon of the mekenes and charytie of Iesu to iuge thy selfe with full beleue eyther els fealyng thy selfe not only to be most wretch in the world but also as very right nought And labor to bring to nought in thyne owne estymacyon and iudgement thy self with al thy exercyse good workes done in tyme paste and to make thy selfe nakyd frō al thyngꝭ Thus in the pouertie of spirite loue to feale thi selfe to be nought or nothyng that thou maist ascrybe al thy goodnes only vnto thy Lord Iesu Chryst that thy substāce as the prophet saith may be as a thing of nought before him not estemyng thy selfe here after to be any thynge syth thou arte nothing For without doute in comparyson of the increate and vnchāgeable godly substance of thy Lorde Iesu which only hath very essence or being and is al thinges in al thing thou al thinges els are nothyng For al peple and nacions in the world they are before him as thoughe they were not at al. And thus shalt thou not iudge thy euē christen nether good nether bad but thou shalte perceyue thē al equally with al other creatures to be nothynge as thou art in regard of thy Lord Iesu and in respect of his mekenes loue mercy glorie For as muche as they are made of nought and should comme to nought if they were not kept and conseruyd by him Therefore whē loue by the gift of the holy gost openith the inner eye to se and perceiue this verytie wyth the other cyrcumstances the soule is made veryly meeke for then she seyth her selfe euen as she is indede And then she considereth not her selfe nor doth not truste or leane to her selfe but she tendith bendyth her selfe al together in to the knowlege and loue of Iesu with stable medytacion and desyre beholdyng him continually And then doth she worke more perfectly great workes both inward outwarde then she was wont before This sight of Iesu cōforteth and liftith vp the soule so meruelously and swetli that she can not ioy or be glad of any ioye or comforte of his world nether can she be heauy or sory for any aduersitie of the same For she remaynith vnmouable and vnsensible vnto al suche worldly thinges couiting to rest in Iesu only hauynge euer her eyes on him for he pullith out her feate from out of al the grynnes of sinne and of temtaciōs distraineth in her al the sterings and mocions of pryde and all vyces wonderful secreatlye defendinge her from the myghty feare from the arowe or dart that flyeth in the day from the trouble that walkyth or commyth in the darkenes from incursyon or inuadyng from the mydday fynde and leadyth her by holy simplycytie whiche is a secrete by pathe vnto a stable and a sure vnyon with her selfe wherby she shal remayne and dwel in god god in her ¶ How thou shuldest labour contynually couyting but only one whiche is only necessary to come to this blessid vnyō by ardent or fyerie aspyracyons wyth mooste deape resignacyon of thy selfe it shal be declaryd here after ¶ Aspyracyons for this exercise ¶ Mooste merciful sauyour for thy greate pouertie that thou suffredst here for me being most rychest graunt me perfecte barenes pouertie in al creatures in my affeccyon and memorie ¶ Swet sauyor Iesu which were borne of immaculate mayde and without syn to dye and redeme me frō synne delyuer me from the affeccyon vnto any syn be it neuer so smally ¶ Moost swete sauoyour Iesu the delighte of my soule take from me the delyght of al creatures ¶ Oh mooste gracyus Iesu lyghten the inward eye of my soule that I may veryly se and know my vyletie that I am nought and nothyng of my selfe ¶ Mooste

blessyd Iesu whiche art al only ynoughe for my soule make me to forget al creatures to know loue and se the only ¶ The practise of the eight exercise to come to a lyfe wythout any creature delectacion or synne O Most blessid god mi most swetest fauyoure Iesu sōne sempiternall of the heuēly father one god one substance one blessed essence with the same father and holy gost which by thy most holy Incarnacion tokest oure frayle nature vpon the in one personage of god man that thou myghtest brynge vs the blessyd vnion in thy gloryous godhed here by grace in heauen by glorye and blysse And amonge al thy most feruent affectuous prayers that thou madest for thy blessed appostels and for all thy electe the nyght that thou were betrayed thou moste hartely most deuoutely most feruently desyredst of thy celestyall father that they all myght be one as thou and thy father are one I most humbly and most hartely beseke the my moost deare sauioure Iesu graunte me grace to come to the perfecte oning and vnion with the my lorde god the whiche vnion requyreth most perfect barenes and forsakyngein my soule of all maner of sinne of all delyght and of al creatures And vnto thys blessed and necessarye barenes I can not come wythoute thy singuler grace and speciall healpe For the purenes in the soule from the thre makyng a man very goostly heauenly and angelical and is the syngulare and only gyft of the. Wherefore of that infynyte and mercyful charyti that caused the to hang al nakid barē and bare of al cōfort and consolacion vpon the crosse for me graunt me grace to lyue as nyghe as it is possyble without al syn mortal and venyal that I may strongely withal might turne my hart and set all my minde vpon the goodnes and the vehemēt desire of the. For the lest venyal that is doth let that my soule can not be knyt and vnytyd vnto the. Graunt me therfore grace good Lord that I may so obserue and kepe bothe my soule and bodye that I maye not moue one ioynte or finger but only for the and in the no sin venyal may please me at any tyme for it selfe that mi soul mai be as bare and as cleane from al syn as it was creatyd of the. Most mercyful sauyor Iesu graunt me grace to lyue withoute al delyght or pleasure And where that is very harde and almost impossyble graunt me grace to haue the desyre vnfayned affeccyon to wante all delyght For good lord when I seke or take any delight in my selfe then dost thou most Iustly take from me the delight the pleasure swetnes that I shoulde haue in ye. ¶ Graunt me grace therfore good lord with al my harte and myght to desyre the lacke and wante of all delyght in any thynge sauyng in the only That I may wysh and desyre the breade that I must nedes take for necessite myght sauour no more to me thē doth a stone for my pleasure but onlye for thy glory and worship whych diddest create breade wyth swetnes sauoure bicause thou wilte haue it so Therfore lord grant me grace to tayst swetnes in it but not to remayne therein but immediatly to turne my harte and thought vnto thy prayse and honour and sauour and tayst how swete delectable thou art whiche hast spread as it were partes and porcyons of thy blessed swetnes and admyrable delyght amonge thy creatures Thus make me to vse al creatures whiche haue any delyght or swetnes in them voide of sinne ¶ Graunt me grace vtterly to exchewe all sinful pleasure and all delyght that hath anexed vnto it any synne ¶ Graunte me also moost mercyfull Iesu to make bare my soule and to auoyde vtterly out of mynde al the memory and phansies and the desyres of all creatures that my whole mynd and desyre wyth my whole hart may approch and draw neare and be Ioyned and vnyted into the hauyng no inpedement by the memorie or desyre of any creature ¶ Graūt me that my whole hart thought be al together occupyed wyth the contēplacyon of thy blssyd godhed that I may perfectly se and perceaue howe thou workyst al goodnes in al thinges be it neuer so lytle and smal as the waggyng of one fynger for that mocion commyth of the soule and thou geuyst al lyfe and al power vnto the soule for only thou art the lyfe of the soule Thy myghtful grace graūt me moste gracyus Lord Iesu to labor wyth al dylygence to come to the perfect puryficacyon and purgacyon of my vnderstandyng and my memory from the phantasies and memorie of al creatures according to thy holy example whiche hangedst on the crosse al nakid and bare of al comfort or consolacion that I maye rather desyre for the loue of the to suffer payne then pleasure sorowe then delyght sowre thē swete rebuke then honor disprayse thē prayse lacke want then habundance plentye That thus cleauyng vnto the in a pure hart I may be made one spyryte with the. And for as much as thes two most noble and excellent vertues loue and mekenes do syngularly and specyally helpe me to this goostlye vnyon I mooste humbly beseke the mi most deare and most louyng Lorde Iesu graunte me thy grace that I maye by dayly and dylygent labour and gostly trauell come to and attaine perfecte charitie and perfecte mekenes ¶ Graunt me thy grace that these most gostly and most true wordes may be depely prynted in my hart and belefe that I may euermore where euer I be remember thē often tyme recorde them wher euer I goo wyth most perfect knowlege and belefe of them These wordes I saye good lorde I may alwaye beleue them and mynd them that is to saye I am nought I haue nought I knowe nought I can nought I desyre nought but one These holy wordes often mynded truly thought vpon and faithfully beleued bryngeth a man vnto these two moost worthy vertues mekenes and loue For trewe and perfecte mekenes beleuith and saith I am nought I haue nought nor I can nought And this is very true For of my selfe I am nought For all that I haue or that I cane thou hast created and made of nought both in bodie and in soul and wyth a thought canst bryng me and al that thou hast wrought in me to noughte Ther is nothing in me that is not thine only worke saue only sinne And what soeuer I haue of thy creatures of thy giftes that is not of my selfe and excepte I haue the wtal it is all to gether nought worth to me shal come to nought And verely of my self I am impotente wythoute all wysedome and knowlege ful of misery and sinne not able to styre one fynger to do any good thyng but only sinne without thy helpe Trewe loue and charytie sayth alwaye I seke and desyre nought but only one That is the only good lorde Iesu whiche art only ynough for

me of nought not a stone but like vnto thy most blessed and godly ymage and lykenes and hayst created all the worlde to do me seruice Thou hast preseruid me in the womb of my mother where I myght haue peryshed as many doth that neuer commyth to byrth From my byrth thou hast perseruyd my lyfe both in bodye and soule and broughtest me to holy baptyme where I myght haue dyed wythout it as many do and do therby loose the blysse of heuen for oryginal sinne And from that tyme hether to thou hast prouyded for my necessaryes Fyrst by my parentes and frendes and afterwardes by other meanes So that I haue had alwaye succoure at thy mercyful hand whyche contynually hast and dost prouide for me wyth muche more louely care then euer dyd my natural mother and hast cheryshed me both in body and soule And like a most carefull and louynge parente father thou hast dost deliuer me daily from innumerable perels and daungers both of body and soule whiche innumerable tymes syth I was borne I might and should haue fal in if thou haddest not most mercyfully delyuered and defendyd me How long hast thou lyke a mercyful pityful parent borne wyth my great enormytes and innumerable deadly sinnes mortal wher thou myghtest Iustly haue dampned me both body soule yet of thy infinite mercyful goodnes thou hast taryed and abydē my conuersion because thou woldest not dampne me though I dyd deserue a thousand thousād tymes And whyle thou haist so paciently suffered me so detestable and contumelius towardes the my lorde god sclanderous vnto the world ther hath many that were ferre better then I for lesse syn then myne bene vtterly dampned for mysse lyfe Moreouer though I were am neuer so destable and greuous a synner in thy syght yet thou of thy infynite mercy hast neuer lefte me vtterly but hast by dyuers meanes and many holy mocions and inspiracyons called and prouokyd me to repentaunce And though I gaue no eare to the but in maner contempnyd and set the at nought yet thou ceased not vntyl at the length wyth thy myghtyful power grace thou broughtest me agayne to grace and repentaunce and of thy ineffable goodnes hayst brought me to this most blessed state of relygion and yet doyst not mysse but fatherly dost prouid daily for my necessaries though I be neuer so vnkind and vnthākeful to the. And by cause no synne be it neuer so greate and enormious should dameme yf I wyl repent thou hast geuē to most cruell death and passion thine owne sonne and by his merites and for hys sake thou arte redy to in due me wyth al kynd of vertue and grace And specyally blessyd be thy in effable goodnes and mercy For thou hayst indued me wyth N.N.N. ¶ In this place remember thy speciall benefittes that thou thynkest thy selfe specially bounde to thanke almyghty God for Turne thy thought and meditaciō here vn thy sauyour Iesu deuoutly saying O Most louing Lord and deare sauyour Iesu now I turne my harte vnto the. O most swet Iesu most faythful frind and true louer of my pore soule for whose sake and saluacion thou wast incarnatyd and came in to this wretchid mysery and suffered innumerable labors fatigacyons sorows and incōmodyties much wronge and heuines great pouertye paines thou sufferedst for me many a teare thou shedest wyth many a sore syghe many afore rebuke reuyle blasphemie great shame and much worldly confucyon thou sufferedest Many a sore stroke and sharpe strype thou haddest for my sin And of most tender true loue and most burnyng charytie that thou barist to me thou sufferedest most paineful passion and creuel death ¶ Thou swetest and shedest al thy precyus blod not leuyng one drop within thi blessid bodye And after moste deadly and mooste mortal panges and pynchynges of deathe iii. longe howres hangyng moost paineful vppon the crosse at the lengthe with the moste cruel bitter and paynefull stynge of dredful death thou yeldest vp thy blessid soule for to saue and redeme my synful soule ¶ What poynte of loue coldeste thou haue shewed more Yet besyde al thes thou hayst most louyngly left to my weake and wretchyd soule for my gostly comforte and strengthe the very same bodie and bloode wherwith thou boughtest me and al the world in the most blessid sacrament of the aulter that I might often se the often receaue the remember that great loue thou beredyst towardes vs and so to lerne as to loue the agayne and of very loue to delyght in the medytacion of thy moste bitter and blessyd passyon with harty desyre to folowe the in it And specyally to lerne and affectuusly to consider that great loue and charytie thou shewdest to me here in that mi hart might be inflamed and set on fyer with the loue of the. Wherefore most mercyful sauyor and most louynge and louesome lord Iesu of that great charytie and burnyng loue which causyd and mouyd the to suffer al thy bytter paynes and passyon and in the merytes of thy most precyous blood and blessyd death kyndel now in my cold harte the blessid fyer of thy moost deare loue and make me to loue and to delyght in the to set al my ioy felycitie plesure in the loue and desyre of the my lord that by perfecte loue and blessyd charytie my soule may be knyt and made one with the. The whiche vnyon wyth the in loue is the beginnyge the perfeccion and end of al cōtemplacion here in earth and of the blessyd fruycion of thy godhead in heauen Where thou art all in al thynges to thy glory and honour sempyternal without end Amen ¶ This foresaid praier vse daily by inward desire and harty deuocyon that by costome thou maiste when thou wylt set thy harte on fyer with the loue of thy Lord with a litle laboure and thoughte of his passion other benefytes Yf thou canst come to thys redines of loue then haist thou the very instrument and redy way to contemplacyon for yt is the rote beginnynge of lyfe contēplatiue Thou shalt also that daye that thou haiste this exercise in custome vse and accostome thy selfe euery where where euer thou be what euer thou doo to haue in thy mynde and wyth hartye and burninge desyre to say not in voyce but in hart and mind one of thes louely swete sentences which may be callid dartes of gostly loue And lyke as the worldly or fleshely louer hath styl his burnyng desyre to his paramour and is redy in euery place corner wher he metith with his loue to expres by louely and swete wordes his feruent and hote desyre that he beryth vnto her loue with depe sighes and most harty lamentable cōplaynt with such meane to set his loue on fyre and to wound as it wer her hart with loue towards him agayne euer so with thes or such lyke louely and swete sentences we do open vnto our louer Iesu

shoulde do bycause I se not my great enormytes and detestable wyckednes of my former lyfe I beseke thy moste blessed mercy in the mercyes of thy moost obedyente death helpe my imperfection that I may make ful resignaciō vnto thy only wil in al thinges to thy honour glory Amen THough thou can not at the fyrst fully make vnfained oblaciō to al these so faythfully that thou wolde not feare by by to abide and suffer any or al of these for gods sake for perhappes thou shalt fele in thy selfe feare or gruge yf thou shuldest be put to any of these yet be of good cōfort and haue trust that god wyl worke it in the in tyme at his blessed wyl and pleasure so thou do acknowlege thy infyrmytes and cry mercy and continew thy good purpose that thou hast begone and this offerynge shal be very acceptable vnto god vntil thou canst do better And when thou fealest thy selfe somewhat resygned vnto the wyll of god in all these thynges then maist thou with ful confydence and trust enter to the other membre of this exercyse whiche is peticiō or postulacion and knocke wyth the second hammer notwithstāding wether thou fele thy selfe fully resigned or not yf thou haue a desyre to be resygned perfectly to god in al these forsaid thinges feare not nor faile not but in the name of god wyth a humble hope and a meke confidence in the greate mercies of god make this peticion knock thus wyth thys hāmer as deuoutly as thou can in thy mynde vnto almyghty God as our sauiour chryst teacheth vs saing Seke ye shal haue or it shal be geuen vnto you MOOST gloryous god almyghty and moost lyberal lorde god which for thy infinitie goodnes art redye to geue vnto all that faythfully mekely do aske of the that which maye bee to thy glory and honour and theire soules helth And specyally the blessed fruycion of thy selfe in perfecte loue I moost mekely most lowly and deuoutly beseke thy vnmesurable goodnes and most lyberal mercy in the blessed and infynitie merites of my sauiour Iesu for thy mercyful charytie that thou bearest towardes my poore soule for his sake graunt me good lorde the moost blessed fruicion of thy only godhede That my whole affection loue and desire may be satisfyed fully fixed and altogether restyd in the only by the bare pure sincere loue of the and in no other vertue giftes or graces be it neuer so excellent but in the only my most blessed lorde god and moost deare loue of my soule ¶ Graunte me not withstādyng god lord al such special graces and thy gyftes whiche may helpe and bring me vnto the more perfection of lyfe in the trewe loue of the not to rest in them but by them to come to the least restynge in them I myght highly offend the and wexe colde in the desyre of spirituall profyte And in special graunte me gracious good lord most pure perfect clere lyghtenyng of my vnderstandynge that I maye moost fully and perfectly knowe vnderstand in al thynges thy most blessyd wyl and godly pleasure and to folowe fulfyl and execute the same as promptely spedely and perfectly without any retracciō or gruge of harte as the shadowe mouyth at the mocion of the body according to the moost blessid example of my sauyour Iesu And thus for to doo I here offer my selfe most redy with al the mightes and powers of my bodye and soule ¶ Graunt also good lorde the lyght of thy grace to knowe fully my selfe my incomprehensyble vylenes my vnthanfulnes towards the my vnworthines and wretchidnes my mysery and sinfulnes wherby I may come to most perfect contēpt gostly hate of my self perfect profund mekenes ¶ Graunte me perfecte knowlege of all very true vertues and to obtayne so many of them as most shal plese thy blessed goodnes in me to my saluacion But syngulerly and aboue al other things in this world graunte nowe and euermore the contynuall increase of the moost pure true and sincere loue of the. That al my delyght ful fruycion the rest of my soule maye be in the. And that my hart may by so incensed in flamid so whote and set on fyre with the loue of the that the memory of the may be so frequente and ofte in my harte and mynd as is my breath that I contynually do take to lyue wyth all For lyke as yf I lacke thys bodely breath then departith lyfe from my body euen so the very lyfe of my pore soule is the very loue of the is contynued by often continual turning with burning desyre to the which art the orygynal of my soule vnto whom my soule shuld cleaue vnto as the sonne beames do byde wyth the sonne As for other thy graces and gyftes moost gracious lord that ar not necessary for my soule helth as to be delyuered from temtacion perels and pressures the gyftes of reuelacion of secreates deuocion and sensyble grace I aske not most mercyfull lorde god But as it may moost please thy infynite goodnes to thy glorye and my saluacion Wherfore I most humbly beseke thy greate goodnes and mercy graunt me this my meke postulacion peticion and grace that I may wyth al my myght and power laboure and trauel dayly and hourly to optayne it and neuer to cease from most feruente prayer and knockyng vntyl thou most petyful lorde dost open vnto me thy moost lyberal goodnes vnto thy great glory and honoure and my saluacyon ANother parte of thys exercyse after that thou hast vsyd this one day the next day vse this folowyng one day one an other dai an other After this maner first thou must styre thy harte to the loue of god with the same prayer callid an oblaicō gostly which is in the exercise next a fore apointed of the benefites of god yf thou fele thy selfe disposed in harte to the earneste desyre of the loue of god and thy harte be inkyndelyd with the swet memorie of his kindnes towardes the Then shalt thou as it wer burne al vnlikenes toward god in thy selfe that is to say al thy synnes and vycyousenes al thy fautes and imperfeccyons al thy passions and immortificacion thy vnruled sences and theire in ordinate inclynacyō al thi vicius affeccion and thy impaciences but thou shalt not reken and remember them one by one but generally gether them together in thy hart and mynd and caste them as it were in to the infynite fyer of godes loue there to be consumyd and burnyd vp by his mercye with most ardent desyre and deuout mynd saing in thy hart and desyre thus MOst myghtyful god and mercyful Lord whiche dydyst create make me to thy blessyd lykenes and thy owne ymage after that it was disfigured and blemyshyd by the syn of adam thou moost mercyfully hayst reformed it in thy deathe and blod of my lord Iesu by baptisme And now I wretchyd caytyfe synful wretche haue

receiue it and not let his workyng by folowyng to moche thyne owne wyl For loke how muche more perfectly thou doyste for sake thine owne wil and the loue of thi self and of the worldly thinges so muche more depely and fastly thou shalt be knyte vnto god and mcrease in his true and pure loue And bycause that these are optayned pryncypaly of god who only can dothe worke al perfeccion in vs by hys spcial grace thou shalt therefore say thys prayer in thy hart with desyre and moste deuoute minde vnto god O Gracyous good Lorde whiche art the geuer of al grace and godnes and dost gyue vnto them that feruently faythfully do aske of the nothynge so sone and more gladly thē the very tru vertues wherby we may faythfully and deuoutly serue loue and honor the in al perfeccyon of lyfe I most humbly and most harteli beseke the of thy tender mercye and moost louinge and infinyte goodnes in the most blessed mighty merites of my sauyour Iesu grant me grace that I may come to perfecte lykenes and conformytie in al vertewe and grace of the most holy manhed of my deare and most louyng Lorde Iesu crucyfied for my sake and my sinne specyally in moost perfecte forsakyng of myne owne wyl and sekyng of my selfe that in al thīges I may seke purely only that sinceare honor the pleasure the seruice wyl of that my lord howe I may most feruētly faithfully honor serue and please the only in nothīg sekyng mine owne wyll or myne owne cōmodytie but vtterly to forsake and renoūce mine owne wyll in al thinges And so to fixe mi minde and my most harty loue and delyght in the that I may forget my selfe and al thynges yea not remembryng nor markynge what is bitter what swet minding no pa●son no place no tyme nor tyde but as I were rauyshid in the I may seke and marke in all creatures the only thy pleasure and moste blessid wyl and honour And so to rest in the loue and beholding of the that I may consyder the in euery thyng to what so euer I turne me to and what god worke so euer I do I may vnfaynedly and verely thynke that thou doyst it and not I. That I may being turnyd and transformed as it were all into the se the fynd the in al thyng euery where ¶ Graunt me also most mercyful lord god grace in al thynge to chose euermore that whiche may be most to thy honour or conformable to the exemple of my lord Iesu or mooste agaynste my owne wyl or mooste profytable to myne euen chrysten or most paynefull and greuous vnto my body or moost shameful to the worlde That I euer more may haue euer in mynde harte and thought vnfaynedly these wordes I am nought I haue nought I can do nought but sinne I seke nought I desyre nought but only my deare and blessid sauiour Iesu ¶ Oh mercyful lorde god suffer me neuer to ceasse syghyng and sekyng knockyng and prayeng vntyll thy most gracious mercy and moost mercyfull goodnes vochsafe to heare and to graunt me my humble peticyon as may be most to thy honoure and my saluacion Amen THe forth hāmer that thou must knocke wyth al is vnyon This vnion or onyng is when thou doist transfund or powre thy hole wyl into the hyghe pleasure and wyl of god Wherfore thou must yf thou wylte knocke truly with thys exercyse laboure wyth all thy myght with moost vehemente burnyng desyres and endeuer thy selfe to leaue and to offer vp moost fully into the pleasure of god al thy wyl to knyt and make one thy wyl wyth hys wyl so that what soeuer may chaunce the thy wyl be euer wythout al murmure or retraction of harte or mynd redy to except it most ioyfully and for the very pure loue of god Yea that thy Ioye solace and conforte be euermore to haue his moost pleasure done in the whether it be aduersities outwarde syckenes payne persecutions oppressions ether inwarde grefes and pressures of hart subtractiō of grace coldnes or barrēnes of mynde derkenyng of the wittes or senses or any goostly or bodyly temtacion And at suche tyme when thou sufferest any of these thou must be wel warre that thou seke no synful consolacion specyally nor any other sensual pleasure but by coūsel of thy gostly father Nor set not thy harte vpon vaine thinges sekyng comfort therby nor in no wyse be not ydle But alwaye as nyghe as thou canst compel strayne and force thy selfe to some good exercyse or to some good bodyly worke The which good exercise or good workes though they be vnsauery vnto the yet they are neuerthelesse most acceptable if thou do faythfully that whiche in the lyeth Wherfore thou shalt beleue fyrmelye in thy harte that all suche aduersities therfore chāceth to the by goddes prouision and sufferaūce to proue thy faythfulnes and trew loue towardes hym and to take occasion to inryche the and increase more plentifullye in thee his blessid gyftes and al his spyritual graces if thou perseuer faythfully vnto the ende not leauyng the vehement desyre of his loue and perfection And when thou hayst made thy moost harty peticion wyth most burnynge desyre to haue thy wil to be made one with the blessid wyll of god offeringe it frelye vp into hys handes wyth this prayer that shal here after folowe then must thou lyft vp thy harte wyth al loue and knyte and fyxe the poynte of thy loue vpon the moste blessyd loue increate of god and therin let thy soule and harte rest and delyght and so be as it were resolued and meltyd moost happely into the blessid godhed That whē the soule fealeth it selfe to rest and delyght swetely in god which is an vncreatid loue thou mayst take it for a token that god of his mercy wyl graunte the thy lowly and holy desire And planely who soeuer do vse these exercises oft time perseuer in them knocking deuoutly and mekely it is impossible but he shall come to perfection of life And bycause the loue of thy selfe is one of the greatest lettes impedimētes to come to the pure loue of god that thou canste haue Therefore thou muste labour by deuoute prayer of holy vehemente desyres of thy harte to come to the perfect and holy hate of thy selfe So that thou canste wyth thy hole harte wishe to be despised and set at nought to be euer trodden to be beten and boffetyd of al men to be rebuked and reputed moost vylest and to be brought in maner to nought wyth al men Thou shalte not thynke it inoughe for thee to be glade when thou doyst suffer wronge and to be ioyful and to take comforte when thou sufferest much sorow for gods sake but thou must also wyshe that al men myght thinke that thou art most worthy to suffer al these and al cōtumelye shame And thou must also so abhor thy selfe that thou woldeste dydest

wyshe to be dyspysed contraryed ye and punyshed of the very beastes vnresonable And when thou must nedes for thy bodely necessity take any delectable thing thou must take it wyth greate feare dread and lothsomnēs of thy selfe Yet thou must not vndyscretly forsake and leaue thy bodylye necessaries to distroye vyce and syn in it and not to dystroy it kylling the trew man with the thefe Nature is good and of goddes creacion Vice and sinne is the thefe Yf thou can come to this perfecte hate of thy selfe thou shalt then come shortely vnto the perfecte loue of god shalt begynne then so earnestly to seke the honour of god in al thynges and vtterly forsakynge and forgettynge thy selfe that thou shalte not passe to put thy selfe in a thousād dangers for his sake thou shalt not in maner feale any dyfference betwene thy honoure thy shame betwene ioye and sorow but whatsoeuer thou perceauest to be appertayning to the honoure of god be it neuer so harde thou shalte moost earnestly and spedely with al thy myght and inwarde strength folow and desyre the same Yet when thou hayst done al that is possible for the thou shalte thinke thou hayst done nothing at al. Yea thou shalte be ashamed and detest thy selfe wyth perfecte hate that thou hast so wretchedly and imperfectly seruyd so gracious so noble and so myghtiful a Lorde And therfore thou shalt desyre and indeuer thy selfe euery houre to do and to suffer more greater and perfecter thinges then thou hast done hetherto Yet remember that this perfect and holy hate of thy selfe the loue of god specially this vnion and turning of thy wyl wholy vnto goddes wyl and pleasure and the syngulare gyftes of god therefore thou shalte with most harty and ardēt desyre and feruent deuocion make this or lyke peticion to almyghty god for them with harty desyre say this prayer folowynge MOOST myghtyful and magnyficente lorde god at whose only wil and pleasure al thinges are reueled and remayne whome al thinges obayeth and seruith ther is none that can resist thy myghty pleasure Yet to obey serue that is most blessid fredome and a playne kingdome I moost mekely and moost hartely beseke the in the most holy merytes of the moost obedyente passion and death of my Lorde Iesu knyt my whole desyre and wyl vnto thy moost blessid wyl and pleasure in al thynges ¶ Graunte me moost merciful lorde now and from henceforth fully and vnfainedly to render and to yelde vp into thy handes wyl without any retraction or gruge in harte my wyl so that for the pure loue of the thy most blessid pleasure and wyl may be al my desyre my comfort delyght ioye in al thinges that may chaūce vnto me whether it be bodyly aduersitie sykenes persecutions shame confusion oppressiō paynes grefe or inward pressures and agonyes as subtraction of grace dulnes of spirite lacke of sencyble deuocion darkenes of sensies or any other goostly temptarion what euer it be graunte me for that synceare loue and honour of the most mekely and ioyefully to abyde them to the ende to seke no worldly conforte or consolaciō and yet not to be dyscoraged from wel doyng But to force my selfe in suche tyme of trouble to do some good workes goostly or bodyly euermore perfectly remembrynge that thou of thy ineffable loue towardes me doyst send me such temporal troble for my greate goostly profyte euerlastyng mede if I do mekely receaue it abyde it so long as thou wylte yelding most obediently my selfe vnto thy most blessid wyl wyshynge not to be delyuered but when thou wylte remembryng that I haue deseruyd it a thousand fold more most hartely thākyng the that thou dost so mercyfully punyshe my sinne here bicause thou woldest not turment me for them perpetually But puryfie my synful soule here that after this lyfe and smal purgatory I may euerlastyngly abyde with the in thy blysse to thy honor glory Amē ¶ The last exercyse is both the practise and the exercyse it selfe LAST of al is this exercyse wherin thou must laboure to dwell lyue in god And that must thou optayne by these two vertues by true and lyuely fayth by pure and ardente loue of god For it is but a smale matter auayleth lytle to haue god wythin the yf thou lease hym lyghtly againe But thou must be also altogether hydden and swallowed vp in hym Fyrst thou must constantly beleue that thou arte in god and god in the so long as thou remaynest in charitie as S. Iohn sayth God is charytie and he that dwellyth in charytie he dwellyth in god god in hym Chryst oure mayster monysshyth vs sayng dwel and abyde in me and I wyl abyde in you He that remayneth in me and I in hym he bryngeth forth much frute for without me ye can do nought he prayth also to his father that we myght be made one as he and the father is one He that eateth my fleshe drynkyth my blood the same dwellith in me and I in him But to perceaue and vnderstand that thynge clearely and playnly it is the greate gyfte of god and therfore thou must aske it earnestly of hym and when thou perceauyst clearly and plainly fealist thy selfe to be in God then must thou learne to abide remayne in hym The which is the most blessid treasure in this world or in this lyfe For whē thou lyuyst and abydest in god thou must kepe the powers of thy soule and thy sences as it were shut vp in god frome gaddyng vpon any worldy thynge or vanytie as much and as nighe as is possible wher-they haue a ioyefull securitie and safenes For lyke as if thou woldest shute vp thy selfe in a very close chamber where thou shuldest see nothyng nether heare tayste nor touche any thing but only that which were within the closet whatsoeuer were without they coulde by no meanes nether harme the nor touch the. Euen so when thou doyst lyue and abyde in god whatsoeuer thou touchest thou seist thou hearest or taistest it presentyth to the and declaryth to the goddes presēs which is now become vnto that al thing in al thinges For thou sekyst and desyrest to fynde and to haue hym only in all thynge and in euery thyng thou seyst hys blessid presens And therfore al thinges both good and bad that commith vpon the thou receauest them not of any creature but only immedyatly at the hand of god with out al curious serch from whēs wherfore or by what chaunce or how they come wtout al trouble feare or perplexity and with al mekenes suffer them And doyst render them agayne vnto god sekynge in al thinges euer more the honor and the holy pleasure of god the mekenes and subdewynge of thy selfe the amendement of thine owne lyfe thy trew obedyence vnto god and vnto al creatures for his honor not againste his honor but specially to obey thy supery ours with al humylitie

kind of vertues And make me to abhorre al sinne aboue al hateful thynges in this worlde specyally pryde and vainglory arrogācy mine owne wyl in obedience irreuerencie towarde the and thy substitutes al impacience wrath rancor muche talke detraction and al vices that commeth of them And graunte me grace to drawe and sucke frome the precious woundes of thy most blessid fete mooste profunde and lowe humylytie perfecte pacience obedience and perfecte sylence wyth all the kyndes that procedyth of these And from thy blessyd head crouned with thornes graunt me grace to detest and forsake al pertynacie stubburnes in my owne opinion and wysedome al abuse of my sences and disolucion all the neglectyng of the holy feare of the al flattery and feare of man al indiscrection and my greate intēperaunce my impure intencion and sekyng of my selfe and al other vyces belongyng here vnto ¶ Most mercyful sauiour Iesu I humbly beseke the for the most bitter payne that thou sufferest in thy heade crowned wyth thornes prynte into my head and adorne it with thy godly wysedome so much as maye be moost to thy honour and my saluacyon That I may vnderstand thy infinite goodnes my vnmesurable vyle wretchednes ¶ Graunte me also thy holye and filyall feare and hate of sin be it neuer so small ¶ Graunte me cleare and perfect discrecion that I may se al the grinnes of sathan and seking of my self my errors excesses ¶ Graunte me the holy simplicitie of thy lytle ones that I may purely take al thynges to the best and obey the and all men in the and for the and wyth al symplycytie do what euer be commaundyd me except sin wythout gruging resysting or seking why or wherfore And for thy most louing and swete harte launced with a knyghtes speare for my loue and saluacion graunte me grace to deteste and abhor al the pryuate and inordynate loue of my selfe and of any creature the abuse the yrreuerence and neglygence of thy blessid sacramentes and gyftes all mystruste infydelytie and errors al feare inordynate wekenes of spyryte and disperacion my greate negligēce and vnstedfastnes in those thinges that belongeth to my estate and callyng and all other vyces that belongyth to any of these and al kyndes and cyrcumstances that cōmyth of any of these Besekyng the moost louynge lorde Iesu of thy moost ardente burninge charytie and loue of thy deuyne harte and for that precyous wound and al the heuynes whiche thou sufferest therein for my sake and loue and saluacion graue and prynte into my hart thy woūdid hart and fulfyl my harte with the most perfecte loue of the and charytie whiche may sleye and mortifie in me al pryuate and inordynate loue vnto my self and to al creatures and make me to loue the only wyth al my harte al my soule with al my mynde and al my strenght and to loue al men in the for the as my selfe ¶ Grant me perfecte cōstance catholyque fayth to auoyde al errors ¶ Graunt me perfect hope and trust in the that I may in al trouble gostly and bodely auoyde al desparacion and euermore mekely trust in thy mercyful helpe protectiō and comforte ¶ Graunte me stabylitie perseueraunce that I may procede and encrease dayly frō vertue to vertue and grow in al perfectiō ¶ Moost mercyful sauyour Iesu for the incōprehencible loue and sorow of thy woūded and blessid right hand graunt me grace to detest abhorre al vnryghteousenes wronge al bytter melacolynes of hart al displeasure and enuy al falsed vntruthe and ypocrisie al vnkyndnes and vnthankfulnes towardes the and thyne besekynge the moost mercyful lord Iesu for the most bytter payne and grefe of thy wounde in thy ryght hande to graunt me perfecte iustice and ryghtwysenes that I may geue vnto the my lorde al honor and glory thākes prayse and obedyence in al my cogitacyons wordes and dedes And to gyue to my superiors my eguals and inferyors vnto my bodye and soul al thynge that belong vnto them doing and performyng al thynges truly that is my duety vnto them accordyng vnto my state and callyng ¶ Graunte me grace also to folow thy blessyd example in al mercy pytie compassiō and boūtyfulnes both to my frendes and foes Graunt me to folowe thy holy truth and godly zeale agaynst al vyce and sinne both of myne owne and of other men for thy honoures sake and theire soules helth ¶ Graunte me also the grace of thankefulnes that I may be thankeful and kynd alwaye vnto the my louyng lorde Iesu for thy innumerable benefites and vnto euery man for there kyndnes and benefytes shewed vnto me ¶ Moost myghtyful maker and swete sauioure Iesu for the incomprehensyble loue and payne of the blessid wound in thy lefte hande I humbly beseke the graunt me vtterly to deteste and abhor cowardnes sluggysnes and slouth al ydelnes and losse of tyme al vnclēnes of bodye and soule al intemperaunce and excesse in meate drynke and al other necessaryes al gredynes couetise and al vyces and sinnes that commyth of any of these humbly beseking the my lorde Iesu for the intollerable payne sorow that thou sufferedst in the wound of thy lefte hande powre into my sinful soule so muche fortytude as is necessarie for me to thy honoure and my souls helth Wherby I may rule and gouerne my wyl the powers and sences of my bodye and soule so that nether fearyng the deuyl the world nor men nether yet mine owne wil or flesh life nor death I may māfully passe thorow and contemne al thinges for thy loue ¶ Graunt me grace to folow thy amyable chastytie of bodye and purytie of harte that I may vehemently detest al vnclēnes and that I may contynually kepe al my cogytacions and my senses from all sinne and occacyons thereof and from al inpuritie cleuynge vnto any creature ¶ Graunt me the grace to folowe also thy moost holy sobryetie whereby I maye refrayne and mortyfie al my sensies and powers of my body from al inordinate delectacion pleasure and superfluitie and that I maye vse bare necessaries wyth the grace of the wythout any lust or pleasure inordynate in them ¶ Graunte me grace also to folowe thy moost blessed voluntarye pouertye which ledyth a man maruelous spedely vnto god whereby I maye by thy grace be made remayne so bare so poore in spirite so lose from al loue and delyght in any creature frō cleuyng to thy gostly giftes inwardly and from al affection of temporal thinges outwardly that I may vse and take my very necessaries wyth lothesomenes paine that I may neuer desire to possesse any thing but that I bare and nakyd from al creatures may fyxe my delyght ioye and ful rest betwene thy blessyd bare armes being crucyfied thus wyth the and so to render and make amendes wyth my verteus lyfe in some parte that whyche wyth my former synful lyfe I toke from the

sekyng purely thy only glory and honoure here in nowe and euer Amen AFter thou haiste made this deuoute petycion in thi harte then must thou fully hope and trust that thy louynge Lord Iesu hathe in the vnmesurable sea of his infynitie merites consumed al thes thy fawtes and vtterly forgeuen them the. Then al thy sinnes are lefte as it were beneth thou must ascende vp vnto his blessed handes whiche are alway stretchyd out vnto his deare fryndes in token of singulare frindship thou shalt then in this place approche in thy hart and desyre vnto god askyng of hym and desyryng that thou maiste be knyt vnto hym and made one with him in true loue and charytie And firste thou mast put out of thy hart al carefulnes al thy dystraccyon casting and committing them in to the handes and pleasure of almyghty god by whom there can nothing be lost nor peryshe Then thou must set thy ful mind and behold thy Lord god that is veryly present with the ther which louith the most hartely which also tarith for the yea he knockyth and callyth the louingly And so muste thou knyt thi mind so earnestly vpon god that thou maist be as it were inclosed within thy lord god thy selfe with in him gatheryng and recolectinge al the powers of thy soule and bodyly sensies in the blessed woūdes of his most holy handes And whyle thou art thus recollectyd thou shalt make these thre prayers in thy hart mynd vnto god the thre persons in trinite And first to the father say this prayer O Most omipotent god father celestial in the mooste blessyde merytes of my sauyor Iesu take away and put out of my memorye phansie by thy infinite power and myght al the imagynacyons and outward affeccyons and fulfyl my memorie wyth thyne owne selfe and with al godly imagynacyons and desyres ¶ Secondly vnto the Some O Moost al myghty sonne sempyternall of god I humbly beseke the of thy infynitie mercy by thy eternal and euer lastynge wysedome mooste gracyously vochsafe to lyghten my wyt and vnderstandyng with the most blessed knowledge of thy goodnes increate and īfinitie which thou art and to know thy blessed benefites and mooste holy wyl and pleasure and myne owne noughtynes ¶ Thurdly thou must make petycyon vnto the holy goost after this maner O Gloryous Lord god holy gost moste humbly I beseke the of thy infinitie mercy and charytie whiche thou arte thy selfe vochesafe with thy in comprehēsyble goodnes to raiushe and swalowe me vp all together in to the with my will and al myne affeccyons and set them on fyere with most ardent loue and charytie ¶ The fourth is vnto Christ Crucified O Moost louing sauior and most derest loue of my soul my swete Lord Iesu I humbly beseke the for thi crosse and passyon and for thy most payneful deathe that thou of most perfect loue towardes me dydest suffer vpon the crosse vochsafe by thi most holy powers of thi blessid soul and the senses of thy moost holye bodye to make bare and nakyd all my wytes and powers of my boodie and soule frome al phansyes vyces imperfeccions and inordynacyons and restore them to their fyrst perfeccyon and order vochsafe to knyte and to inclose them within thy selfe and thy selfe al together within them Amen MORE ouer as often as thou wilt knyt thy wil and vnderstandynge vnto thy Lord god thou must stirere vp and not without some labor these two that is to say thy vnderstandyng and wyl towardes thy Lord. First thou must force thy vnderstandyng earnestly to consyder and faithfuly to behold the highe goodnes of god and his infinyte hys moost super-excellent and incomprehensible nobylytie and holines and therwtal consider and fele also the innumerable tormentes paynes sorowes and passyons that he so hyghe so noble so excellente and so infinite maiestie suffered of most ineffable loue and charitie for vs most vile wreched and most vnkind synners And with greate wonder thou muste meruayl at the moste wonderful loue that god almyghtye hath shewyd towardes the by his owne moost deare sone whome for thy loue only saluacion he gaue to suffer al kynd of myserye saue syn of trauel labour fatigaciō care honger thirst watch trouble sorow shame reuyle rebuke cōfusyon sclander blasphemye persecucyon false trateri heuines dread feare and deadly agony vntyl blody swete wrongful cōprehencyon and captyuitie lyke a thief in bondes most cruelty most vyle entreatyd halyd pullyd and led from poste to pillar moost worngeful accusacion and mooste vniuste condempnacyon spyttynge and conspurcacion yllusions mockes and skornes forsworne forsaken of his owne apostles mooste cruell flagellacyon and beatynges fore strypes and buffets most payneful coronacyons with thornes hys tender limmes body and fleshe rent torne moost cruelly And in al these plages and woful aray made a gasyng stocke to al hys most cruel enemies At the length cōptyd moost abhomynable more vyle and more worthy of deathe then a stronge thiefe and cruell murderer he was condemnyd the other delyuered and so ladē wyth his most cruel and heuy crosse vpon his torne shoulders and weake body vnto his paine and al wordly wonder confusion and shame he was lad vnto the most fylthy and horyble place of his moost cruell shameful death moost bytter drynke offered hym and violently spoyled naked of al his garmentes rackid to the lengh and bredth of his crosse most paynefully nayled with sturdy blunte nayles eleuated on hygh vpon the crosse hys mēbers most cruelly torne rent his vaynes and synowes violently broken his precyous bloude moost paynefully shed trayled downe vpon the earth in greate aboundaunce in suche paynfull plyghte he honge thre long houres vpon the crosse in moost wooful panges and paynes of death sustayning moost deadly burnyng thurst blasphemye reproche and reprofe mooste payneful derelection wythout al comforte or consolacion And thus he most wofully yeldyd vp his blessid soule by moost bytter cruel paineful and shameful death And al only for the mere and most burnynge loue and charitie that he bare vnto the hys enymye that thou myght be delyuered from the wrath of God and sentence of damnacion that thou haddest deseruyd by the sinne oryginal and innumerable other in normytes deadly and dayly offēces which thou hayst done myghtest haue done and mayste do yf he reserued thee not by hys grace And yet requyreth he nothynge in this worlde of the for al these that he hathe sufferid and done for the but only thy trew harte and loue And for this cause he suffered his moost dyuine and louely hart to be opened wyth a speare that thou myghtest yf thou woldest in maner crepe into hys most blessid syde and swete harte the treasure house of al grace and mercy of al vertrue and perfection where thou mayst optayne what thou wylt aske And all for the moost tender loue that the swete louynge hart of thy deare lorde Iesu berith to the. Thou hayst

be created moost frely and franckely for this tyme for euermore to abyde at thy pleasure all aduersytie goostly and bodely al payne grefe of harte and of bodye and vnto all thynges whatsoeuer thou wylle sende or suffer to come vnto me Yea moost mercyful lorde Iesu for thy loue I offer my selfe redie to suffer yf it be thy blessyd wyl the bitter paines of hel And I desire that thou might so haue me at thy pleasure as thou hadste me before thou creatydst me to thy honour and glory SEcondly thou shalt aske of thy lord Iesu not only all the graces and gyftes that he hath which thou nedest but also al that god him selfe is that thou myghtest haue the fruycyon of hym reste in hym and in his only and infynyte loue Thou shalte aske also a bare and a perfecte spirit the open and cleare knowlege of his dyuine goodnes and wyl and of thine own vnworthynes the knowlege and perfectiō of al vertues and most strong perseuerāce in godlynes and vertue Thou shalte aske al necessaries for thy soule helth and for al thy special frendes and for the whole world and the holy churche of chryst and for the soules in purgatorye in this maner or other lyke MOst blessyd and glorious lord and swete sauyoure Iesu for the tender loue of thy moost swete harte graunte me in al those gyftes and graces that thou hayste and be necessarye for me to my soule healthe and saluacion but specially graunte me aboue and afore all thynges thyne owne selfe thy incomprehēsyble and moost blessyd godhede that my soule maye haue the fruicion hereof and that I maye rest only in it and in the sinceare and infynite loue of it ¶ Graunte me swete sauioure also a bare senceare and a perfecte spirite wyth moost perfect and clear knowledge of thy dyuine goodnes the knowlege of thy wyl and plesurs and perfecte syght and knowlege of my noughtines and greate vnworthynes the knowlege and perfection of al vertew and perfecte and stronge perseueraunce in the same ¶ Graunt me al thinges necessary for my soules helth and for the comforte soules helth of al my specyal frendes and louers And graunte peace and thy protection to al holy churches and mercy to the soules in purgatory to thy honor glory Amen ANd for as much as god hath louyd that from the begynnyng with an infinite charytie and for that charitie thy lord and sauiour Iesu suffered his cruel deathe and passion thou shalt confyrme thy selfe vnto his charitie desyryng moost hartely yf it shoulde please hym that thou myghtest lyue in this worlde in as greate derelyction and desolacion in as greate sorowe and shame in as greate pouertie and myserye as thy sauioure Iesu dyd And that thy bare soule myghte be adornyd and indued wyth the same vertewes wherwyth hys blessid soule was indued And bycause that he ys the very euerlastyng charitie it selfe and thou canst not come into hym but if thou be trāsformed and turned al together into loue Therfore thou shalte aske wyth moost feruente desyre to be indued wyth the charytie and loue that thy sauyoure Iesu was indued That thus thou mayste become formyd and made lyke vnto hym both in hys manhed and hys godhed makyng this peticion wyth harty desyre GRaunte me also moost merciful and moost myghtyful sauioure Iesu as shal please the that I maye for thy honoure and loue lyue in this worlde in as greate desolacion and as comfortles in as great sorow shame in as great labor and trouble in as greate myserye and pouertie as thou dydest for me And most gracyous lord adorne indue my soul wyth al those blessid and holy vertues that thy blessyd soule and humanitie was indued wtal And specyally I most hartely and with most ardent desyre beseke the my most gracius lord god transforme me altogether in to the perfecte loue of the. And specially my soule into that charitie whych thy moost blessyd soule had and hath euermore to thy moost honoure and glory Amen FOurthlye thou shalte vehementlye and hartely desyre that thou maist be knyte and made one wyth hym moost blessedly and happely wythout any meane immediatly Thē if thou feale thine harte and mynd knit in most feruente and burning desyre and loue of hym thou shalt approche vnto the blessyd dyuinitie eleuatynge and lyftynge vp thy whole thoughte vnto the blessyd godhed of chryst forgetting cleane and leauing out of thy mind and for gettyng al thyng creatyd Yea not fealyng nor thynking vpon thy selfe Thus shalte thou depely drowne hide transforme or turne thy selfe wholy into the moost delectable moost swetest and most blessyd loue of thy lorde god yea thy very euerlastynge loue ful of moost ardent charytie So that thou myghtest neuer here after be found or knowen of any creature Here also thou shalte moost hartely desyre to be swalowed vp to be cleane consumed of that infynit goodnes and also to swalow vp and consume in to thy selfe that blessyd goodnes saynge in thy harte OH moost blessid goodnes and most holy and gloryous godhed of my sauior Iesu I humbly beseke the rauyshe me and hyde me wythin thy blessid goodnes infynite charytie that I neuer be founde lyke other frayle creatures that I may forget al thinges and also forget and lose my selfe that I may both be consumyd swalowid of the and into the and thou into me for ther only is the true loue rest and felicyte of my soule there is my begynning my most blessyd rest and ending in that infynyte goodnes whiche is none other then an vnmesurable bottomeles depth of eternal infinite loue ¶ Thus in suche contēplacion in the harte of Iesu thou mayst be al moolten in the admyrable loue and superadmyrable goodnes of thy lorde god the spouse the most swetest loue of thy soule Moost humbly then thou shalte desyre him to open vnto the that moost fayrest most lyghtsome and pleasante kyngdome of his holy dyuinitie and that he vochesafe to trāslate and vtterly drowne the whooly in it sayenge in this maner wyth harty deuocion or lyke O Superadmyrable power vnmesurable wysedome and infinitie goodnes of my lorde God O superadmyrable wonder and ouer wonderful goodnes whē wylte thou transforme and hyde me al to gether in thyne owne selfe and thy selfe in me O myghtyful lord it is as lytle leasse for the thus to swalow vp and deuour me in the as it is to the vnmesurable mayne sea to deuoure one lytle drop of water O my lorde god creatoure and confirmer of al thyng wold to god I could make of euery creature in the world a resonable soule and of euery soule specially of myne owne soule the kyngdome of heauē wher thou myghtest haue al peace and al ioye swete Iesu for al the sorowe and heuynes thou sufferedst for me I wold most hartely and gladly geue al these vnto the. Most louyng lorde yf it may please the let me suffer

to heare straynge or newe thynges and to to vse wyth pleasure any of oure fyue senses wythout necessitie These are the solaces and comfortes of nature in the whych oure sensualytie hath delyght to rest in aboue or wythout necessytie or reasonable cause and dyscression as in meate drynke in talke in persons or company in worldly thinges in bodely occupacions in familyaryties in lyghtnes pastime in fables in heryng newes and rumors and many other vanytes both vayne curyous wherby the inner peace deuocion sencible and the grace of god eather is letted ether lost These sowe their tyme in fleshly delyghts wherof they shal repe corrupcyō By such vnnecessary vagacions of sensies whiche are sought only of a certayne sensual pleasure and of no resonable occasion al deuocyon and spiritual swetnes and swete tast in goostlye exercyse is loste at once For the beastly man sayth saynte paule sauoryth not the spiritual thinges those thinges that be of the spirite of god nether is the wysedome of god found in the land of such that lyueth at ther pleasure This pleasure concupisence and delyght of the sensies or fyue wittes draweth the hart of mā downe from the hyghe goodnes and felycitie and makyth it to rest in the huskes and drosse of the sensies they trouble the mynde and do quench the charite of god in a good mā For the pleasure of these do abate deuociō makyth goostly exercyses vnsauery vnpleasante and hard where a man the dredith god ought to vse these thynges with great dyscrecion accordynge vnto the necessitye of his frayle nature not leuyng any thyng that nature requiryth of necessytie but vtterly mortyfie the pleasure and delight specyally that is vnnecessary in them by turning his mynde and harte fully from them and the pleasure in them that he in no wise rest in them He must eate drynke slepe talke loke here for no pleasure nor sensualitie but for necessitie For al these he shal some tyme nede then is he bounde to take them wyth dyscrecion And though he can not vse them or do them without some pleasure in them yet he must dylygently take very great hede and be wel ware in al that he can that he retayne not in hys hart any pryuye affectiō vnto any solace or comfort bodyly in them whyle he felyth this sensual pleasure but let it goo and passe as it cōmyth and feade and cheryshe thy bodye to do god seruyce wyth al necessaryes in dyscrecion and thou shalt not offend god in so doyng but please hym greately Therfore thou must wyth al dyscretion and indeuer go about busely to plucke it vp by the rote and thus vtterly mortyfie sensualytie in thy self or els al that thou doist build gostly wyl come to nought As when sensualytie moutth the to talke to gase and loke about or to harken where thou hayst not resonable cause nor necessytie then wyth al dyligence thou shalte kepe and brydel wel thy sensies resyst manfully and busyly the desyres and concupysence therof flyeng also the occasyons and prouocations here vnto strayne and draw them vyolently with the myght and the grace of god vnto the contrary vertues vntyl that thy sensuality al passyons and vyces be mortyfyed in the do frely obey the sprite ¶ The fourth impedimente THe fourthe impedimēt is pryde and vayne glorye estymacyon and well pleasyng delyght of him selfe of honour prayse of his workes his dedes hys graces and gyftes the desyre ioye wherin many do rest in the fauoure laude and estymacion of men For these vyces many are left of god For why whyle they think them selfe hoole and in helth they neather seke nether take remedy Wherfore for as muche as humylytie and mekenes is very necessary to mortyfie this affection thou must laboure to come vnto perfecte mekenes Thou must seke for this mekenes and praie continually and hartely for it to god of whom spryngyth al that good is Thys is the moost surest waye More ouer thou must also haue before thy eies in thy mind alwaye the infynyte mayestye of god the wysedome and the goodnesse of god thou muste ascrybe all thy gyftes and graces vnto god only On the other syde thou must consider earnestlye the bottomelesse pyt of thy vylenes and noughtynes thynkynge styl that thou arte the most proudest vylest in the worlde by reson the greate multytude of sinnes and thy vnthankefulnes by reason also that thou shuld haue fallen into innumerable and more detestable sinnes then thou dydest yf god of hys goodnes had not preseruyd the. By reason also that ther is not in the whole world one sinner but that if he had receauid such and so many graces and occasions to do wel as thou hayst but he wolde haue seruyd god more faythfully than thou dost Inwardly think also from thy harte thy selfe to be the most wyckyd synner in the world bycause of the great multitude of thy vnkindnes shewed vnto god and most vnworthy thou arte of al hys gyftes and benefytes and of all that thou hayst receauyd of any creatures or euer shalte receaue therefore thynke thy selfe worthy of al rebuke payne trouble sorowe shame And thus shalte thou cast downe thy selfe vnder al men chosyng to thy selfe the lowest place in earth cryinge out vnto thy lorde god as a pore myserable wretche Mercyful god be mercyfull vnto me wretched sinner desiring wyth all thy whoole harte and wyshe thy selfe to be cōdempned dispysed set at nought and mockyd of al men to be ouer troden of all to suffer wyllyngly shame and confusyon for the loue of god Thus shalt thou on the one syde ascrybe to god that whiche is his that is al goodnes and on the other syde thou shalte shew herein thy selfe shalt humble thy selfe greatly This mekenes and humylitie ouercommyth and wynnyth god almyghty and makith the apte and meete to receaue al hys graces and gyftes Thys is a brefe waie to get merites but few takith it A lac who can arrogate and take vppon hym selfe that he hath thy blessid mekenes syth it is so harde a thyng so vncertayne so secreate and vnknowne a thyng to forsake and mortifye perfectlye and exactly sēsualytie and that mooste venome worme of al good dedes vayne glory ¶ The .v. Impedymente THe fyfte Impediment is seculare or wordly affection or that we haue loue to holde the fauoure or retayne loue of worldly persons For this affection causyth a man to be very redie to do not only many good verteous workes and dedes but also to admyte and to do many vicious dedes and sinnes eather to please men to haue at their handes honor or commodyte eather fearyng theire dyspleasure least he should suffer shame confusiō or dammage This inordinate loue and feare maketh thē to do and speke many thynges whiche they shuld not nor wold not do nor speake and to leaue vndone and vnspokē which they shuld not nor wolde not leaue vndone nor vnspoken yf they

by repentaunce and returnynge agayne vnto god do clime vp againe vpon thys stayre by full resignacyon of thē selfe vnto the blessyd wil of god ¶ The syxte steap or stayre THey stand vpon the syxte stayre whiche with many and oft desyres and deuoute exercyses doo resygne perfectly al propertie without al retraccyon or repyninge of harte with perfect and ful constance to perseuer in to the hyghe wyl and plesure of god knowlegyng certeynly that al thynges both prosperites and aduersyties that come ouer such as louyth affecteously god makyth for them and turneth vnto their profyt and furderith their gostly commodytie And these exercyse them selfe very busylye in the very loue of god But thes of a certayne secreat and craftie natural inclynacyon towardes them selfes do seke to gredely with a certayne propryetie at the hand of god goestly or spiritual comfort or consolacyon whereby they myghte the easelyer beare al aduersyties whose intent playnely is not al perfectly pure therefore they let greatly the workes of the holy gost in them selfes What gyftes soeuer that wee receaue of god whether they be outeward or inward bodyly or gostly do not vse them vnto our mortifycacyon and the pure honour of god we do abuse them vnto our owne condempnacyon ¶ The seuenthe steap of stayre VPon the seuenth steap stande they that can helthesomely and wel vse doth their handes alyke that is to say the ryght hande of prosperytie and the lyft hand of aduersytie at al tymes very redy to folow the hyghe pleasure and the wil of god as wel in the inward cōtemplacion or introuercyon also in the outward workyng as wel in the inward goostly intent as in outward and sensyble loue They do desyre to be made perfectlye lyke vnto the holy lyfe and passyon of our sauyor Christ in al aduersitie derelyccion or desolacyon findyng goostly rest for they are grounded stedfastly in bare loue in whom they haue lerned not only to do greate thynges but also to suffer very hard thynges And therefore they are indewed of god wyth many great secreate graces They be lightenyd in their vnderstandynge they are insensyd in their affeccyon with most burnyng charytie but bycause that thes beyng ignorante and not wel remembred that plente is perilous some tyme they are blynded with Ignoraunce and do mysuse the giftes of god that they oft do receaue do rest to muche in the sencyble loue of god al thoughe they do not perceaue the same but this must they mortyfye also if they wyl be perfect ¶ The eyght steap or stayre THey stand vpon the eight stayre whiche haue resygned them selfe and all theirs purely in to the handes pleasure of almighty god being fully contentid with al thynges what euer he shal send thē or do with them in this world and for euer reseruynge no kynde of propryetie nor no poynte of any loue vnto any creature but purely and only in hym yea cleauyng only to him and not cleauyg vnto the gyftes of god in them selfe These aboue other are vysited with great gyftes of god and with secreat reuelacyons the whiche gyftes and secreat reuelacion by reason of a certayne secreat propryetie they bee not so glade to want as to haue for this cause they haue yet a poynt of secreat proprietie which god knowyth ryght wel and is a faute and an-imperfeccyon before him For they ought to be so fre in their hart from al the gyftes of god as though they had receauyd none and when they receaue they shoulde only prayse the great and mercifull lyberalitie of god towarde so vnworthye wretchyd synners and turne al to the honor praise of god and to resygne them selfe vnto his wil and pleasure to be destytute to lacke and want al his gyftes and to remayne redye to al derelyccion and desolacyon gostly and bodyly For in suche gyftes and reuelacyons standyth not perfeccyon but by thes gyftes god almyghtie dothe declare hys great goodnes to alure and intyce to anymate and incourage vs to folowe and to seke affectuously perfeccyon ¶ The nynthe steap or stayre VPon the nynth stande they which with strong and hard exercise and earneste and holye desyres for the pure loue of god thei haue in maner almost consumed their fleshe and blod and the mary of their bodye and bones that they mighte seme to haue no more strenghe thē the lyfe and quyckenyng of the holy goste doth mynister vnto them For their blod semyth to be sodde vp and wastyd with the hote feruour of goddes loue whiche chalenges in them perfect lordshyp rule dominacyō makith and causyth them to suffer and to do aboue nature They are the deare darlynges and beloued chyldren of god thoughe they are for the most parte hydden and vnknowen vnto the worlde in to whom he infundith the plentie of his giftes and graces some tyme he lyftith them vp to haue a ceartaine syght contemplacion of his blessid essence or beynge Yet are they so mortyfyed that they wyl not rest in thes giftes and graces for they haue vtterli troden vnder ther feat al regard of their owne commodyte pleasure and haue layd ther fundacion in only bare fayth formyd with perfect charitie wherby they desyre to suffer al aduersytie for the honour of god and the helth of soules with out al stay or helpe of any dyuine consolacion or comfort for thei reken and count thē selfes worthy of al abieccyon desolacion Also they thynke wythout al fayning them selues vnder and worsse then al creatures and wissyth nothyng more then to be set at nought to be dyspised and ouer trodden of al creatures to be put to mooste greuous myserie and most bytter and crewel death And thoughe they are very wel taught to haue al their ioy only in the crosse of theire Lord Iesus yet for al that thei do neuer let by their negligence the manyfold heauēly ilumynacyons vysitacyons and goostlye influence but they offer thē selfes alwaies as muche as in them lyeth lyke redy wyllyng and as lyuely instrumentes of the holy gooste vnto al thynges that the holy gooste shal vouchesafe to worke in them lest they shoulde be vnthankefull vnto the grace of god They geue lyght in good example and they burne in the charitie of god and their neyghbors At any other time whē they be not vysitid thē as concerning the outward man they seke moost abyectest and vyleste things to be without al meane comfort and consolacyon And concernynge the inward man they seke bare loue and charitie withoute al sensible comfort consolacion griefe and heuines of hart in so muche that thei can neuer suffer somuch but they euer desire to suffer abyde more sorowe wherbi they might be more conformable or like vnto our Lord and maister Christ whiche in the tyme of his bytter paine and passyon wrestlelyd agaynste sensualytie wyth bare loue destitute of al comfort and consolacyon goostly or bodyly that he might redeme and also teache vs the same lesson for this is the very way of abnegaciō or forsaking of our selfes By the whiche way we muste folow him thorow the narowe gate of saluacion wher vnto he bringe vs safely by his grace whiche lyuith ther and raignith euerlasting lord god Iesu Christ our sauiour for euer euer Amen ¶ A good token and argumente of a well forsaken and well resygned wyll YF thou haue a fyrme confidence and perfecte truste in the goodnesse of god in all chaunces If thou doiste take all thynge what euer chaunceth good or badde as at the hande of god and thynke it to come of hys sendyng and doist thynke and vnfainedly beleue that suche thynges are chosen as the beste for the by the hyghe prouydence of god and therefore doyste commytte thy selfe and all thyne wholye vnto goddes wyll and pleasure If in all kynde of aduersytie and mysery thou makeste no complaynte to no parson nor seekeste no comforte nor consolacion but humblye and pacyentelye doyste abyde the vttermoste of the hyghe pleasure of almyghtye god offerynge thy selfe readye vnfaynedly to abyde all that thou sufferedst if it so please god worldes wythoute ende If thou doyste thynke thy selfe worthye of all that whyche thou sufferedste and muche more and worse and therefore thou arte ready to suffer muche more harder more greuouse and more paynefull thynges then thou doyste suffer If thou be leane and thynke vnfaynedlye thou arte vnworthye that the earthe should bare the and therfore thou thinkest thy selfe vnworthy of anye goodnesse and most worthye of al paine griefe FINIS ❧ Imprynted at London by Ihon Waley dwellynge in Foster lane

the paynes of al the dampnyd for thy loue and honoure and let me laude and honoure the wyth the laude prayse of al the blessid compayny of heauen O moost swete and dere loue my lorde god open to me I beseke the the moost delectable and ioyeful ryches of thy most ardent and most blessyd diuinitie and hyde me al together in the that I may neuer be founde of any creature to thy moost hygh honoure and glory whiche arte the onlye moost blestyd felycitie of my soule Amen NOwe yf thou canst yet a lytle hygher lyfte vp thy harte and thought of thy minde thou maist more gostly consider the eternal power wisdom of almighty god vntyll thou wyth the thought be in maner rauyshed in a trance and arte thinkyng wythout thought knowing with out knowlege louyng ardently wythout loue And so thou maist be made by grace that whiche god is by nature To conclude yf thou canst thus shote vp and conuersāte thy selfe in the harte of Iesu therto be swalowed vp and consumed in the holy dyuinitie and blessyd godhed then shalt that be most fortunate and blessyd For ther shalt thou feale and know such thinges whiche can neuer be told with tong nether wrytten with penne nether thought with any mans harte whiche he only knowyth ryght wel that hath had the experyence hereof by the grace of god to whom be al praise thankes world wythout ende Amen ¶ Ten gostly lettes and losses in the way of perfeccyon TO muche and to manye worldlye thoughtes and gaddings of the mind and affeccyon to outward thynges therfore such losyth the inward consolacyon ¶ To much and to great familiarytie and desire to please man therfore such pleasith the lesse god ¶ To much and to great boldnes and rashnes therfore suche losyth goostlye shamefastnes ¶ To vehemente earnestnes and to gredy delyghte in bodelye worke and doynges therfore suche losith the tranquyllytie and peace of mynd and memory ¶ To much and to great standing in their owne conceyte reioysyng in them selfes of theire vertue which in very dede is only gods and not theirs therefore they lose the very true mekenes ¶ To rashe and hasty iugemente of theire euen christen therefore they loose oft their charytie ¶ To much loue of temporal thinges therfore the goostly loue of god is subtractyd from them ¶ To great negligēce coldnes in praier therfor such lose al gostly sauor swetnes ¶ To slowthful or feareful to take payne and labor in mortifying theire vyces and fautes therfore such losyth the furderance and increase of perfeccyon ¶ To muche and to oft geuen to bodylye workes and exercise without necessytie of obedyence or charytie such whyle they labor not also bi oft cōsyderacion to know them selfe whiche is a greate furderance in contemplacyon it must nedes be longe eare they be perfect ¶ Ten pointes of a perfect person to remēber and haue them alwayes in mynd THe first is to thinke and to remember alwaye where euer thou be that thou arte in the presence of god ¶ Seconde is to way well and exactly all thy wordes dedes and thoughtes and to dyrect them alway actually to the honour and glory of god ¶ Thurd is to receaue and to be glad with al pacyence and to take as at the hande of god all thynges good or bad that euer shal chance or come vpon hym ¶ Fourth is to forget al other mens dedes and fautes and to haue a dylygent eye vpō hys owne and wyth al meekenes be glad to acknowledge them ¶ Fyfte is to forsake and sequestrat from hym selfe bothe bodylye and also in loue and affeccyon al temporal thynges in the world sauyng his very necessaries whom he must not haue in loue or affeccyon but for necessytie with yrkesomenes ¶ Syxt is to knyt thy whole hart and loue with moost burnyng desire and hartye affeccyon vnto god ¶ Seuēth is to remember very oft and deuoutelye the blessed lyfe passyon of oure sauyor christ and to folow it to his power ¶ The Eyght is to forsake his owne proper wyl and to knyt his wyl vnto the wyl of god in al thynges eather aduersytie or prosperity in swete or sower to haue or to want to lyue or to dye ¶ Nynthe is to caste al his care and carke and al hys busynes vpon god to commyt al to his blessyd pleasure ¶ The tenthe is to laud and prayse and to geue moost hartye thankes vnto almighty god for al thynges and in al thinges good or bad smal or great ¶ Eyght other good poyntes which are a good foūdacion to profit ī perfect life ¶ Fyrst kepe thy selfe alone in thy celle or other place apt for contemplacion or good worke from al sauing only whē obediens or charitie compellyth the contrary ¶ Second kepe wel thy silence eueri wher and speke not wythout necessytie and then take good hede what howe and to whome thou shalt speke ¶ Thurd kepe wel thy hart and thoughte that no vayne specially no euyl cogitacion abide therein occupie thy mind with some good thoughte alwayes as nyghe as thy frayltie wil suffer the. ¶ Fourth in al thyngs seke purely the plesure of god and intende only his honoure contempnyng leaueyng and forsakyng alway thyne owne wil. ¶ Fyft is in al thynges that thou haste to do way wel and serche dewly what it is that mouyth the to do that which thou entendyst wayte wel vpon thy selfe what thou doyste and consyder howe lytle thou art able to do of thy self Syxte is occupie not thy thoughte or mynd with any thyng that thou hayst not to do iudge it not dyscusse it not but let it passe as it is yf good good be it if bad bad let it remayne and iudge it not Seuenth be euer in thyne owne syghte vyle and of no estymacyon whether thou consyder the inwarde gyftes of God in thy soul or outward giftes of bodi esteme no whyt thy selfe the more for them but laboure to come to a very contempte of thy selfe which hayst nought of thy self but sin Eyght is labor to haue pure sinceare charytie and loue not only that sencyble loue towarde god and thyne neyghboure where by thou fealest affeccyon towardes thyne euen Chrysten but also the goostly loue whiche is in the bottome of thy harte and mynd wherein thou sekest purely and syncearly and only god alone ¶ Syxe poyntes to bee obseruyd yf thou wylte contynewe and perseuer in thy good and godly purpose FYrste thou must lyfte vp thy harte and mynde to god often tyme moost hartely intreating desyring hym of his gracyous assystence and helpe for without his helpe thou canst do nothyng Seconde when thou hayst offendid with al spede thou must cal thy selfe home agayne wyth contryciō and reconcyle thy selfe by confession and penaunce if it be mortal or dedely sinne And stedfastly purpose to auoyde that wyth al other and the occasyons of sinne Thurdly thou must heare daily