micht lactime mee paries die ac nocte That is my soule thursteth to our lord which is the quicke gracious welle the refressheth euery mournynge sowle O. whan shal I come and appere before thy gloryous face blissed lorde Euery day my soule is fed with teares as my bodi is with breades for they be the loues of my soule vnto the tyme that I maye se the face to face ⧠Syster is not this avery good mournynge myrthe If thou wylt come come to suche mery mournynge of medytacion thou must as moch as thou maist sequester thi selfe from all maner outwarde noyses distractions and soo entre into the pryue chambre of thyn hert and there exclude all thynges vnder god and than assende vp vnto him by suche deuout medytacions ¶ In the whiche medytacions fyrst thou shalt bethynk the of thyn owne fraylte How redy thou art to euyll how dull and slowe to good After this thynke vpon the grete cruelte of thy goostly enmies How day and night they lye in awayte by many wicked suggestions fals subtyltees how they might deceyue thy soule and drawe it to synue And after this thynke vpon the grete goodnesse of god how moch grace he hath wrought for that Fyrst in makyng the of nought And than how he with his precyous blode bought the. Departynge disceueryng the from all mysbeleuyng people paynyms and heretykes Gyuyng the a chrysten name by receyuyng of the sacrameÌ„t of baptysme And also abyding mercy ably and beny gnely thy tornyng out of synne Delyuerynge the out from the fendes mouth and from the vanyte of this fals worlde by entryng into relygion And so gyuynge the many other vertues and graces without nombre ⧠The first me dytacion wyll styre the to compuÌ„ction sorow The seconde to drede And the thyrde to loue ¶ Of this me semeth saynt Hue in a boke that he made De arra amme sayth a right swete worde and it is this I am sayeth he hyghly bounde to loue my lorde Iesu of whome I haue receyued many benefytes of loue For fyrst he sayth hath gyuen me my essensiall beynge in hym not onely with all vnseÌ„sible creatures but effectuall beyng of fayrnesse aboue essensyble creatures But effectual beyng of fayrnesse he hath gyuen me also lyfe in hym not onely with beestes beestly / but for to lyue by grace heuenly He hath gyuen me a body with wyttes A soule with strengthes Erth with that which is conteyned therin for my sustenauÌ„ce Gyftes of grace with holy sacramentes of the chyrche And hymselfe with his tormeÌ„tes which he suffred in his passion ☞ After these thre maner medycacions ascende vp with an hye trust to our lorâ—e Iesu And yf thou mayst with habundaunce of teares say with meke boldnes as saynt Austyn sayth thus ⧠I shall now surely go to my lorde Iesu and crye vpon hym mekely to moue hym for to helpe me / consyderyng by his mercy full goodnesse bothe my fraylte and the grete cruelte of my goostly eÌ„myes ¶ Than after this rest a whyle by medytacyon / and be ryght sure he wyll fulfyll thy desyre graunt the thyn askyng And though thou fynd no swetenesse anone leaue not therfore / but cry vnto hyÌ„mekely importunely sayng thus in thy soule Non dimittam te donec benedixeris michi Lorde I shall not leaue the vnto the tyme thou hast gyue me thy blissynge yea though he put the to scylence Or put the from hym with his haÌ„de Or shoue the away with his fote yet leaue not but crye vpon hym mekely alway And I tell the for a trouthe yf thou contynue thus in such importunyte it shall encrease thy deuocyon ryght moche And yet therto thou shalt haue thyn askyng and be sped of thy desyre Whiche I fynde well proued by example of the holy writynge of Thoby to whome the aungell sayd thus Quando orabas cum lacrimis ego optuli orationem tuam deo ☞ whan thou dydest praye with wepynge than I offered thy prayers to god ⧠Lo syster set neuer lytell by prayers whiche holy auugels don offre to oure lorde god and namely there as it is contynued with Christ ☞ In all such medytatyue prayers I wolde thou had a specyall insyght vnto our blyssed lady moder of mercy and pray her to be a tender meane to her dere sone for the. namely at her masse other tymes also And grete her with Auees and other specyall deuocyons made of her ⧠And I praye the yf thou mayst vse often for to say that blyssed swete worde of saynt Anselme in the ende of thy medyta tyue prayer to our blyssed lady which is this ¶ Gloryous vyrgin gods moder / as thou verily louedest thy sone and verily woldest that he were loued â–ª gete me that grace of thy sone that I may veryly loue hym ⧠Truely I hope that thou sholdest fynde grete confort in such deuout wordes And yf thou may I wolde thou saydest to her among her psalters of Auees called our ladyes psalter Also I wolde thou were occupyed namely on holy dayes with redyng of deuout bokes as is Stimulis amoris or such other In the which specially I recommend to thy medytacyon the holy passyon of our lorde Iesu and namely after complyn after matins And beleue it ryght well it shal inflame thy soule ferueÌ„tly in his loue / and teche the for to dispyse this wretched worlde And also it wyll teche the for to wynne grete pacyence in al maner aduersiters And it wyll arme the agaynst thy gostly enmyes and gyue the myght strength to ouercome theÌ„ worthyly For as saynt Bernard sayth Be a man neuer so delycate yf he consyder inwardly the bytter passyon of Chryst / he must nedes absteyn hym be he neuer so wrath full he must nedes forgyue be he neuer so malycious he must be bothe ful of pyte compassioÌ„ Say therfore with the same holy Bernarde say it inwardly intentyfly thus ☞ O good Iesu how myghtyly hast thou called me enbraced me to the with thyn holy armes of thy holy passyon where thy soule passed out of thy body and water out of thy syde blode out of thy herte O mercyful Iesu thou louedest me thaÌ„ full hote / ful feruently good lorde forsake me not now Thus mayst thou growe on hygh by deuocion bothe in vocall prayers and in mentall prayers ¶ It is necessary for the also syster yf thou wylt encrease and grow deuoutly incongregacion for to eschue syngularite in all thin own outward obseruaunces myngle or tempre dyscrecyon with all thy dedes lest it be sayd of the as our lord sayd in his gospell Ecce homo q cepit edificare et non potuit consummare Lo sayth our lorde this man hath begon to buyld but he can make no ende Therfore do so discretly as thou mayst coÌ„tinue Take no specialites on the wtout leue / but kepe a comyn forme of lyuing For by dyscretion and
mother of all vertues and norse For afore her was no vertue and without her is no vertue merytoryous She informeth and gyueth strength to all vertues that they may be acceptable to god without charyte may no soule be safe nor please god Charyte longeth to all folke and namely to relygious which shold be more parfyte than the comyn people ☞ what profyte is it syster to professe hygh lyuyng and in habyte to shewe parfeccyon yf we endeuor vs not to lerne vertue and exercise it in dede It is a great shame to vs and rather worthy payne than mede to professe or promyt great thynges and do the leest Therfore yf we be in charite we shall thynke hard thyÌ„ges lyght and easy ⧠Now ê‘adueÌ„ture thou woldest wyte what is this worthy fruyt of charyte that I speake of To this I answere and say the charyte is an ordynate and well dysposed wyll to serue god to please god and to haue fruycion vse of god Charyte and loue is all one Charyte is suche a souerayne vertue that it ioyneth coupleth togider the louer and the loued For mekenesse maketh vs swete vnto almyghty god Pouerte ioyneth and blyssed charyte maketh vs one with god Charyte is fayrest of all vertues Charyte is a thyng by the which god loueth vs and we god eueryche of vs other Charite is a desyre of the hert euer thynkyng on that the it loueth And whan it hath that it loueth than it ioyeth nothyng may make it sory Charyte is an holy desyre betwene two with lasting of thoughtes Charite is a strength of the soule to loue god for hym self and other thinges for god and in god which charyte whan it is so set in god it dooth away all inordynate loue And so charyte putteth away deedly synÌ„e for it is the richest affeccyon of mannes soule Charyte is the fruyte of trouthe stablynge of wyttes and of connynge Se how good charyte is who wolde forsake that blissed fruyt whiche is so good If we suffre to be slayne yf we gyue all that we haue yf we knowe as moche as men may in erthe all this without charite is nothyng els but sorow and torment Charyte is a very true turnynge from all erthly thynges and a ioynynge to god without departynge kyndled with the fyre of the holy goost fer from the fylthy fyre of carnal corrupcyon subiect to no deedly vyces but areysed vp aboue all flesshely lustes euer redy gredy to contemplacyon Charyte is also the fone of all good affeccyons helth of good maners dethe of synnes lyfe of vertues without whiche may no man please god with it man deuoutly seruethgod Very charyte clenseth the soule and delyuereth it from the paynes of helle and out of the felawshyppes of deuylles and soone maketh it the seruaunt of god parte takers of the herytage of heuen ☞ Lo syster in suche loue and charyte thou must enforce the to be arayed and clothed as yron and stele is clothed in fyre whan it brenneth as fyre And as the ayre or the fyrmament is clothed in the sonÌ„e whan it shyneth as lyght ⧠O blyssed be all they that be so turned all in to fyre and shynynge heate of charyte in euery prosperyte and in all aduersyte Suche charite maketh a deuout soule for to desyre for to be losed out of this wretched lyfe and be endlesly with god All suche liue in great pacience by tedious abydyng of the deth euery daye and euery houre desyryng a departyng of the body the soule by naturall deth ye though they were hard tormentes and passyons Suche charite made saynt Andrew for to halse desyrously the deth of the crosse And saynt Steuen to pray deuoutly for them the whiche stoned him to deth by the which he se into heuen that he had longe before desyred It made also saynt LaureÌ„ce to scorne his tormentours saint Vincent to haste his tormentors fast for to put hym to his deth Saynt Agate gladly and ioyfully to go to her passion as though she had benbyd and desyred to a great feast and other glorious martyrs to ioy in theyr tribulacions and to loue theyr enemys which pursued them by the whiche they were styrred to desyre most hastyly heuenly ioye and blysse which they loued here in erth Nethelesse though charite be so feruent that it maketh a soule to desyre departyÌ„g out of this worlde yet the same charyte is soo kyndled with the loue of goo that it styryth vs to abyde here after his wyll though it be paynfull to vs in asmoche we may not here haue copyouse plente in vse of that blyssed welle of lyfe Iesu chryst yet by his blyssed grace in the meane tyme of all our desyrous abydyng here after his wyll he norysheth vs conforteth vs with in great confortes as it were by the .iii. heuenly droppes of goostly graces One is by inwardely recreacyon of the blyssed sacrament of the aultre whan we receyue the blissed body which is to all deuout folke a synguler confort for releuyng of the tedious desyre of this wretched exyle for therin they receyue veryly and holsomly hym whome they best loue oure lorde Iesu Chryst Another is by multyplyeng of goostly fruyt that is in sekyng the encrease of other for to multyply the nombre of saued soules to the worshyppe of god By suche goostly multyplyyng they suffre more easely the euyls of thys present exyle The thyrd is for the preseÌ„ce of goddes chyldren with whome they be in a maner conforted of the blysse of heuen here in erth for as moche as they se suche encrease in charyte loue of vertue though suche a soule by feruent charyte mourne for the blysse of heuen in desyre for to be losed out of this wretched exyle and be with her spouse Iesu yet som gladnes she hathe for to abyde namely for the swetnes that she fyndeth in receyuynge here of our lordes blessid body In the turnyng of synners to vertue and in the profyt and increase of lyuers and so this exyle is the more tollerable in that it is more fruytfull For albe it that suche a mournyng soule in charite come late to her spouse Iesu yet she hopith to come bryng many with her Thus by suche charite was saynt Paul coarted for to abyde in this wretched world betwene desyre of losyng for to be with god and profytable increase of his subiectes Of suche profytable encrease he coÌ„forted hym selfe betwene whyles agaynst his tedyous delay frome the kyngdome of heuen sayeng thus Philip .i. Coartor enim eduobus desideriuÌ„ habens dissolui et esse cum christo multo melius ê‘manere in carne necessarium est propter vos That is I am coarted anguysshed in my selfe of two thyuges One is I desyre to be vnlosed out of my deadly body and be with christ that were right passyng good to me An other is I wote well yt is ryght necessary to abyde in my bodely lyfe only for you
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
the spredyng abrode of the braunches of a relygyous tree planted in our lordes gardin / by the whiche thou shalt vnderstande charyte For lyke as braunches in a tree spreden abrode so shold charyte in relygion So syster must thou do after the depe rotes of mekenesse after the water of very compunction thou must extende thy braunches of charite that bothe in dede and wyll thou loue all creatures in our lorde or for our lorde For he that hath charyte hath all goodnesse maketh all others goodnes his goodnes as saynt Austyn sayth Such one presumeth neuer proudely agaynst other / for he holdeth all other better than hymselfe Suche one hath none enuy to other for yf he lacke goodnesse he fyndeth it by charyte in other Suche ont kepeth neyther yre nor hate in his herte / for chary tably he forgyueth lyghtly Thus by charyte synnes benhyd as the apostle sayth Caritas operit multitudmem peccatorum That is suche charyte hydeth the multitude of synÌ„es / for it destroyeth them Syster suche charyte thou must haue in relygion to all and namely to thy systers in laboryng for them in supportyng of theyr charges / and if thou mayst not than pray for them for without suche charyte there is nothyng so acceptablene merytoryous to god whiche maketh heueÌ„ly chyldren to be knowen fro worldly chyldreÌ„ as doctours say en vpon the text where our lorde sayth to his dyseyples In hoc cognosceÌ„t omnes qd mei discipuli estis si dilectionem habueritis ad inuicem ☞ In that sayth our lorde ye shall be knowen for my dyscyples and for my chyldren yf ye haue loue and charyte eche with other For as saynt Austyn sayth he that kepeth charyte in his owne lyuyng he it is that hath fully the law within him bothe the mysteryall felyng therof and also the playne vnderstandyng But now for bycause saynt Paule sayeth Caritas non agit perperam Charyte dooth nothynge frowardly nor wyckedly he sayth but ryghtwysly and ordynatly I councell the beware as moche as thou mayst that thou offende none in erthe And yf thou offende ony persone anone lowely meke thy selfe and aske forgyuenesse Be no stryuer in wordes in ony congregacyon Nor vse thy toÌ„gue to speke wordes of foly or folyshly ne fals wordes for as saynt Austyn sayth ¶ what so euer is sayd or doone agaynst conscyence it edytyeth and buyldeth to hell warde Somtyme it is lefull to hyde trouthe / but it was neuer lefull to say fals If it happen the somtyme of lyghtnes to here of ony persone ony euyll tale be well ware among other coÌ„munycacion it passe the not / ne in no wyse thou breke not out withall To here and lytell to speke it is a good tokeÌ„ and namely of yong folke If thou hast benacustomed to here or to speke euyll afore the tyme that thou entrest in to relygion thou art nowe more bounde to kepe thy toÌ„gue What is relygion without resteynyng of the tongue The senteÌ„ce of the holy apostle Iames is this Si qs pit tat se religiosuÌ„ esse non reseruaÌ„s linguaÌ„ suaÌ„ sed seducens cor suuÌ„ huius vana est religio That is He that weneth he be a religious man or woman / refreyneth not his toÌ„gue his religion is nought worth for such one deceyueth his own hert whiche shold be occupyed with vertuous scylence If thou wylt be a true relygious woman speke scantly in thyn owne cause as SalomoÌ„ sayth Adolescens vix iÌ„ tua causa loqÌ„re That is to say Thou yong man scantly speke in thy owne cause Therfore it is that our lorde hath gyuen a man and a woman two eares and one toÌ„gue that they shold be redy to here and lothe to speke Be therfore seld rare in wordes neyther dysputer nor defender of maters If thou be blamed ryghtfully or wrongfully / be it of thy systers or of thy souerayns yf thou wylt be a veray ouercomer of the herte lerne for to suffre mekely all this is for kepyng of charite Charyte is better kept in scylence than in speche I pray the therfore kepe vertuously scileÌ„ce in cloyster / frater / dorter / and quere and in all tymes and places After complyn aboue all thyngrs loke that thou kepe specially than scilence but yf â—â—be for grete ineuytable nede and yet with leaue yf thou mayst And as soone as thy nede is done than cease Be neuer pryuely mony place with ony persone wherof myght aryse obloquye eschue this as moche as thou canst Be well ware in ony wyse that no maner deformyte in thy lyuyng neyther of carnalite nor of worldlynes blot or dymynys she charyte whiche is the very ornament or arayment of all relygyous lynyng No carnal loue sholde be among you but spyrituall or for spyritual loue Of carnall and flesshely loue it nedeth me not moche to speke of at this tyme / for it shold be to all relygious folke moche abhomynable and lothsome to here But there is one maner of loue whiche is couered vnder colour of charite and feyneth him for to haue zeale of vertue as is loue affectionate not fully spyrituall but it is myngled or myxte with carnalite All suche louers do delyte to speke oft togyder / whiche alway is not of goostly thynges And yf it be soÌ„tymes of goostly thynges a lytell in the begynnyng anone or soone after it is chaunged in to worldly thynges God graunt it be no wors / that is into carnall thynges What euyll hath come of suche affectionate loue god knoweth / which knoweth all pryue thynges and to whome nothyng is hydde This loue for as moche as it hath his fyrst begynnyng of the assent of the flesshe by affectioÌ„ it is more flesshely than goostly And it is well knowen of suche that haue had this maner of loue in experyence how moche a soule is distracte which is encombred in such carnall affection Grete sclauÌ„dre aryseth therof though thou be enclosed Thou hast nede to be well ware of sclaundre for that crepeth out of an vnclosed hous meruelously I say not this for to lete the of thy goostly coÌ„munycacion as moche as longeth to coÌ„fessyon / nor to be relygyously mery with thy systers / namely with suche the morne euery day after our lorde / syng mornyngly in theyr hertes thus Ubi cubas vbi pascis in meridie That is Lorde where is thy resting place and where doost thou fede at noone tyme. As though they myght say thus ☞ Good lorde I desyre to wite in what hertes / and in whose hertes of feruent loue and charyte hast thou thy restyng place and in what place art thou fed with swetenesse and deuocion with suche coÌ„myn oft for they may set the on fyre and brenne the all in loue All such desyre for to be departed out of this worlde and be with theyr forde Iesu with all suche I wolde thou had thy specyall coÌ„munycation with all other thou mayst speke by the way
seke body to a leache that thy blyssed goostly medycin may make my seke soule hole The seker that I am lorde the more nede haue I to come to the that thy greate pyte mercy may be shewed in me by delyueraunce of my synnes Vpon this trust lorde I come to the. for thy mercyes I wote well be infynite There lorde I shal fynde heuenly delycates in the whiche delycates I purpose euer to dwell in the lorde and in none other Soo feruently I wyll set my hert as I wyll of the euer for to haue ioy with the withouten ende ☞ Lo syster by suche short meditacions and other lyke these thou mayst clense thy herte and thy soule with rennyng ryuers of very compunction Before thou go to receyue that blyssed sacrament say also in thy herte yf thou haue leyser in thy goyng thus O I that am powdre and asshes shall I now go to my lorde Than answere agayne and say with a reuereÌ„t mekenesse yea that shall I as an vnprofitable seruaunt gooth to his benygne mayster And as an hongry soule gooth to his meate And as a seke man gooth to his leache Say also as saynt Austyn sayth My lorde my mercy my refuge my desire to the I come for I may not helpe my selfe with myn own werkes And therfore lorde releue me / socour me / haue mercy on me I mystrust of my merytes / but I trust in thy grete mercyes more than I mystrust of myn euyl dedes Lord thou art my hope To the alone I haue synÌ„ed mercy lorde ☞ Many folke vse to saye longe afore they be houseled the .vij. psalmes of penaunce with a â—etany Prayeng to all those sayntes for helpe which psalmes saynt Austyn toke out of the psalter and set them togyder And named theÌ„ psalmes of penauÌ„ce It is a good deuocioÌ„ for to say I wyll not charge the withall considering the contynual labour that thou hast in thyn ordre ¶ Thynke also on the grete charite whiche he sheweth to synners / in gyuyng his blyssed body to them for theyr goostly helthe and goostly meate And that it is very goostly meate he proueth it well hymselfe where he sayth thus Caromea vere est cibus et sanguis meus vere est potê° Â¶ My flesshe sayth he is very meate / my blode is very drynk ☞ This is the meate whiche is fygured by that manna in the old testament which had all maner of delyce all maner sauour of swetenesse that at the last shal be gyuen to thy grete mede and rewarde of euerlastyng blysse as he sayth hymselfe thus Qui manducat meam caruem bibit meum sanguinem habet vitam eternam That is He that receyueth my flesshe dryÌ„keth my blode shal haue for his hye rewarde euerlastyng lyfe here by grace after this lyfe by ioye ¶ Now syster after the gracious receyuynge of his blyssed sacrameÌ„t / thanke our lorde for the grete benefite say thus in thy herte Inuem queÌ„ diligit aia mea tenebo euÌ„ et noÌ„ dimittaÌ„ the is I haue found whome my soule loueth now shal I kepe him neuer shall I leue hym And for bycause it is called a sacrament of loue I wold thou prouydysted some maner of prayers of loue whiche might styre the poynt of thy loue as is this orysoÌ„ Duleê iesus memoria or such other than I drede not but thou shalt fele grete deuocyon ¶ O good syster somtyme my goostly doughter I pray the than for to desyre of thy spouse for me one drop of that deuocion I wolde also thou sholde desyre of him suche deuocion for all my goostly frendes Among all other of thy deuocion and vocall prayers it were a medefull sayeng for to saye Placebo Dirige at leest with thre psalmes thre lessons and laudes thynkyng that thou hast thy lyuelode of them that peraduenture lyen in paynes of purgatory which paynes as some doctours done say passeth all the paynes of the world and is more greuous ¶ This thou myghtest vse well at after none whan thou walkest in the gardyn And thynke that he were an vnkynde frende a ryght cruell whiche myght se the in a brennynge fyre were in his power for to delyuer the and wyll not Truly ryght soo our lorde hath graunted the one frende in erth may delyuer his freÌ„de in purgatory by deuout prayers other goostly meanes / If suche one be neclygeÌ„t his frende in purgatory may well thynke that suche one is rather a cruell enmy than a frende Sende therfore in spare tymes thy prayers to our lorde for them that ben in purgatory / recommendyng to hym thy kynne thy founders benefactours of thy monastery and all other which ben passed out of this worlde Lo sister all this before is sayd moche of bocall prayer lytell of mentall prayers For euer amonges all goostly exercyses prayer is a holy meane Vocall prayer mentall prayer they two ben so nygh of kynne that the one is neuer founde without the other If vocall prayer haue chefe occupacion medytacion medleth somwhat with hym And yf medytacion haue chefe occupacion than prayer breketh out among And therfore in as moch as it is longyng to prayer somwhat shall I say of mentall prayer whiche is called medytacion And also for to styre the whan thou arte alone how thou shalte be occupyed in medytacion ¶ Syster suche mentall prayer by medytacion is ryght swete merytorious and precyous to a deuout soule / but right few vse it and that is pyte And as saynt Hue sayth in a boke whiche he maketh of the maner of suche medytatyue prayer that such prayers is called deuocioÌ„ purely of the soule which is a very tornyng in to god by meke and mylde affection By this thou mayst knowe that medytacion sholde be meke by consyderacyon of hym that so prayeth Of this we fynd a good example by the publycane in the gospell whiche in his herte prayed submyttyng thy self mekely to god a very synÌ„er sayeng outward by right fewe wordes as for vocal prayers whan he sayd thus Deus propicius esto michi peccatori For all his prayers were inward for the moste parte All suche that praye by medytacion they speake fewe wordes In other properte meditatiue prayer hathe yt is shorte as short wordes of loue or of mercy and sendith out his flames and beames Such a short medytatyf prayer sister perceth heuen For all suche soules that so ben occupyed in meditacions done rest in god as in the begynnyng endyng of his medytacyon And thus suche medytatife prayer is short Not for the shortnesse of deuocion but for the shortnesse of the length in wordes Another properte that longeth vnto medytatyue prayer that is desyrous by waylyng sobbyng and syghing to be with our lorde So that suche one may say with the ê“phete Dauyd thus Sitiuit anima mea ad deum fontem viuum quaÌ„do veniam et apparabo ante faciem det fueruÌ„t
the good dedes of holy chyrch and at the last be ryche with heuen blisse The fourth vertue is that it maketh a man lykyng pleasauÌ„t to god For whan a soule loueth our lorde our blyssed lorde wyll loue hym agayne which passeth al other loue As our lorde sayth by Salomon Prouerb .viii. Ego diligeÌ„tes me diligo I loue theÌ„ the loue me he sayth And in another place our lorde sayth thus Io .xiiii. Qui diligit me diligetur a patre meo et manifestabo meipsum He that loueth me he sayth shall be loued of my father I shall loue hym make me all open to hym in shewyng me to hym as a louyng father Thus syster charite is pleasauÌ„t and lykyng to god I praye the kepe well this fruyt ofte eate therof bothe late and erly full and fastynge For it is as good after meate as a fore meate in the nyght as in the daye parte with thy systers but eate it neuer colde Roste it well make it ryght hote in the fyre of Chrystes loue whiche sent among his dystyples breÌ„nyng tongues of charyte that bothe they all his folowers in erthe sholde speke brennyngly of loue and charyte eche to other and so to lyue euer in loue our blyssed lorde graunt vs all for his blyssed charyte Amen ¶ The seconde fruyte of the tree of goostly lyuyng is Ioye Ca. ij THe second fruyte of the holy goost in holy lyuers is called Ioye Truely Ioye in the holy goost that is goostly ioye / not erthly ioye but for to ioye in god in hope of endlesse goodes / and in the grete benefytes of our lorde All suche ioye is for to be glad and ioyfull of the encrease of vertue of other for to thanke god for them / and for to lothe all vanytees and for to be quycke and mery goostly in dyuyne seruyce This is that fruyte of ioye which I wolde thou eate of whaÌ„ worldly wretched gladnesse is about to chaunge thy soule in to dyssolucion and banyte That is whan it wold make the to ioye in affluence of temporall goodes / of laughynge and scornyng of ydle tales and dyshouest playes And also wolde make vnsauery to the al that longeth to godward / as is to be dulle in dyuyne seruyce in besynesse of deuocyon vertue and suche other All this is no goostly ioye but worldly ioyes It is no very ioye but vayne ioye Gostly ioye is very ioye though it be no full ioye This ioye may none haue but suche that be in charyte eate therof swetely as I sayd before in the fyrst fruyte of charyte Very charite axeth very ioye Of this ioye speketh Salomon thus Eccl .xxx. Non est oblectamentum suê‘ cordis gaudiuÌ„ That is there is no ioye to the ioye of the herte In thre thynges ioye of herte that is goostly ioye passeth all carnall ioyes Fyrst is that it is contynuall An erthly man though he syt at a delycate bodyly feast yet at the laste he shall iothe it be the feast neuer soo delycate But a sure ioyfull soule set in vertue is euer as it were at a contynuall feast without lothynge The seconde is that goostly ioye is more pure than erthely or carnall ioye Aglotonous man fyndeth many bitternesses annexed to his ioye One is afflyction and torment within hymselfe of longe delay from his delycates that he desyreth Another is defaut that he findeth in theÌ„ whan that they be set afore hym / which is not made to his lykynge And yf that they be made to his lykynge than he receyueth them so lustyly ioye / the more it is had the gladder is the hauer Neuer wery nor seke of thou vse therof The thyrde is that carnall ioye is of vyle thynges not lastyng But ioye of herte is of very good thynges euerlastyng Many thynges I fynde that causeth a man to be glad in herte and also in godstly ioye One is parfyte purete and clennesse of conscyence A very gentyll soule resteth moche rather in the bedde of a clene conscyence than of an vnclene conscyence For kyndely the the pure and clene soule abhorreth and hath abhomynacyon of vnclenesse / and hath right grete ioye of clennesse As oft as the soule is syke so often it is vnclene Sykenesse of the soule is vnclennesse whan thou soule is hole that is whan it is in clennesse / than it is in reste and ioye as Salomon sayeth in his prouerbes Prouerbiorum .xvi. Dulcedo anime samtas ossiuÌ„ That is The swetenesse of the soule he sayth that is the clennesse of the soule is helthe of the boones By these bones be vnderstande gyftes of graces of the holy goost which be myghty and stronge as bones and kepeth the soule in strengthe and vygour It is not so with worldly louers whiche haue erthely ioye For theyr ioye is not lastynge in as moche as they lacke clennesse of theyr conscience The seconde is the dyschargynge of the burden of euerlastynge dethe whiche all wretched synners be charged with As the holy prophete Dauyd sayd Ps .xxxvii. ⧠Iniquitates mee supergresse sunt capud meum sicut onus graue grauate suÌ„t super me The wyckednesse he sayth of synners haue ouerpassed theyr heed for as a greuous burden they be passyng greuous aboue hym Of this all clene soules be dyscharged for asmoche as they haue clensed theyr conscyence by oft coÌ„trycion so that they fele an herty ioye in god The thyrde is Fredome of soule for they be not bounde in the boÌ„des of the fende Who that hath the holy goost hath fredome as saynt â–ª Paule sayth it Cor .iii. Ubi spiritus duÌ„i ibi libertas Where the holy goost is there is fredome out of the deuylles daunger whiche causeth in a clene soule grete gladnesse This fredome hath not wretched synners for they be so bounde in the deuyls bondes that they may not do as they sholde do after the hygher parte of reason Of this bonde speketh Salomon sayth ê“uer .v. Iniquitates sue capiunt ipium et funibê° peccatorum suorum vnusquisque coÌ„stringitur ⧠with wyckednesse a synner is taken and so with the bondes of synnes euery synner is bounde Our synnes be the bondes wherwith we be bounde lete vs breke these bondes and than may we haue fredome of spyrite and be in grete gladnesse The fourth is rest of tormentes from all euyl affections by the whiche all wretched synners be oft tymes tormented in herte / that is with richesses with delytes and with worshypp And so they be tormented with suche thinges that they perysshe and spyll withall They be also tormented somtyme with drede as it sheweth well in a coueytous man For though there be peas ynough yet he supposeth euer that he shall be deceyued by theues Somtyme also they be tormeÌ„ted with wrathe suche other passyons All these euyll affections wretched passyons cease in them that lyue well and therfore they fele right grete rest and grete ioye
away for theyr great mekenesse that they 〈◊〉 â—â—â—ynystryng to my swere louers whiâ—◠〈…〉 ioye of me The .xii. is that the hertes 〈◊〉 soules be lyffe by from erthly thynges 〈◊〉 may 〈◊〉 suche a soule to the fyrmament 〈◊〉 is 〈◊〉 clere for there in suche clerenesse 〈…〉 all suche soules buylde theyr neâ—â—◠〈◊〉 all erthly thynges by holy medytaâ—â—â— The .xiii. is that al clene soules ben oftenâ—◠〈…〉 eyther in redyng or in heryng 〈◊〉 good 〈◊〉 of wysdome or elles in swetâ—â—â—yers or in suche other goostly exercyses Suche can not syue blissedly and ioyfully with out suche holy contrâ—nplacyon for they haue â—eyther but â—rnesse nor heuynesse but ioye and â—â—adnesse Salomon sayth Ecclesia .xxiii. Niâ—â—â—â—â— dulâ—râ—â—s quam inspicere in mandatis dei There is nothyng so swete he sayth as it is to beholde in the wysdome of our lorde and in his coÌ„maundementes Therfore it was that Moyses whan he had talked with our lorde and receyued his coÌ„maundementes that he neyther dyde eate nor dryÌ„ke afterwarde for ioye of that holy presence forty dayes and .xl. nyghtes It was a great feast to hym him thought for many dayes the conforâ—e of our lordes preseÌ„ce and his speche ☞ O syster there be many ferre fro suche Ioyfull swetenesse that be lothe to here our lorde speke to them Anone they waxe dulle in soule haue no sauour of his speche whan speketh our lorde to vs Truely whan we rede suche thynges that be holsome to the soule Ex here other say to vs by preachyng or exhortacy oâ— I pray the be none of tho The .xiiii. is that all suche clene soules gouerne dyscretely theyr bodyes from excesse of mysrule in eatynge and drynkynge and stepynge They haue not suche hodyly dyseases as haue mysruled folkem excesse nor they dye not so soone as other but lyue longer to goddes worshyp out take suche that our lorde withdraweth out of this worlde by his preuy domes The .xv is the greatnesse of dyuyne loue that suche clene soules doo fele in within them selfes Loue is a very easy yoke and what some euer thynge is drawen with suche an easy yoke is made very easy and soft Saynt Bernard sayth ¶ O thou yoke of holy loue how graciously drawest thou to the suche as thou wylt drawe to the. All harde thynges greate thynges loue maketh lyght vneth of ony charge The .xvi. is that al suche gladsome â—lene soules make theyr wylles euer to accorde to the wyll of god For ryght as the wyll of god is fulfylled in them so the wyll of theÌ„ is fulfylâ—ed in other as though god bade it The .xvii. is that suche ioyfull and clene soules haue ioye vp 〈◊〉 ioye that is they haue double ioye here in erth â—â—ere is they haue ioye in Chryst all his werâ—â—s Another is they haue ioye of his body that is 〈◊〉 sayntes that be in heuen and of holy lyuers â—â—â—erthe The greatenesse of this ioye vpon ioye â—ay be fully consydered in suche that haue grâ—â—â—â—â—â—arite win them greate goostly gladnesse 〈◊〉 ryght as a mother hath greate ioye of her 〈◊〉 whan he is made a bysshop or singeth his 〈◊〉 masse or hath ony greate dygnyte which 〈◊〉 rekeneth for her owne worshyp / so all suche â—â—â—full soules thynkes that it is theyr worship â—hat sayntes be worshypped in heuen and also 〈◊〉 chrysten men encrease in vertue here in erthe which may also be vnderstande by all the lymes of a maÌ„nes bodi yf one parte of his bodi is wel 〈◊〉 case it is ioyfull and glad of the ease of euery other lymÌ„e so clene and ioyful soules in god haue ioye of eche other both of good that be in erthe and also of all holy that be in heuen The xviii is that causeth a clene soule to be in ioy is the longe vse of them that haue longe contynued in goodnesse Lo sister the longe contynuaunce of good lyuyng bryngeth in gladnesse of soule The .xix. is hope of mede for our long abydyng in good lyuyng As saynt Paul sayeth Ro. xii Spe gaudentes They that hope of endlesse rewarde suche soules wax ioyefull The .xx. is ioye of contemplacion that suche clene ioyfull soules fele somtyme with the whiche contemplacioÌ„ a soule is moche illumined and lyghtned Suche a soule seyth in his ioyfull coÌ„templacioÌ„ ryuers flowyng bothe hony and butter As sayeth Iob .xx. Vidit riunios stuâ—â—eris torrentis inellis et butirs Saynt Gregory sayeth vpon the same texte that these ryuers be callyd of the holy goost and they be reÌ„nyng ryuers for they be right plenteously gathered togyther in a contemplatyue soule whiche blyssed spiryt with all his holy gyftes fyllyth a conteÌ„platyue soule bothe wyth the swete hony of the godhed and also with the swete butter of passion that was thristed out vpon the cherne of the crosse Right as hony is gathered of flowers and of the ayre and butter of the body so contemplacion is gotten of the godheed of our lorde of swete heuely thinges of the bytter paynes of our lordes body And so by the gentyll bee of clennesse that hony of contemplacyon is brought to the hyue of the soule And by tendre compuÌ„ction the bucâ—er of Chrystes passion is brought in to the cherâ—e of the herte for to souple it and make it softe agaynst all maner anguysshes Oh well were 〈◊〉 soule at ease that might ioyfully souke of this â—hony eate of this swete butter Suche a conâ—eplatyue soule sholde then fele great rest / great â—â—â—ernesse / great delyte / great ioye / great loue â—â—uour in Iesu the lasteth euer lytel hauyng myÌ„de of ioye of this lyfe Also suche one though it â—ray lytell with the mouthe yet it is full with â—od and seeth oftymes into heuen beholdeth there the sayrnesse of aungels and of holy souâ—es O syster now is this ioyfull contemplacyoÌ„ 〈◊〉 wonderfull ioye of loue which ioye canno toÌ„â—â—â— tell And though that wonderfull beholdiÌ„g 〈◊〉 all the soule yet for habundaunce of ioye â—â—â—â—enesse whiche ascendeth in to the mouthe â—â—the body soule ioyeth in god There is none that hath this grace of contemplacyon but suche that our lorde first inspyreth to forsake this worlde alwordly vanytees the couetyse of the byle lust therof And than after that heledeth suche a soule by herself alone and speketh hym selfe to her herte and there gyueth her souke of his swetenesse of loue and than he styreth her to holy prayers medytacion and teares At last he maketh her gather her herte togyther and set it in hym And than he openeth to the eye of the soule the gates of heuen so that the eie may loke in to heuen And than the fyre of loue is veryly in her herte and brenneth therin and maketh it clere from all erthly fylthe and from all noyous thoughtes All suche so set be called contemplatyue soules be rauysshed in the loue of god For contemplacion is nothyng elles to mene but a
syght by the whiche a soule seeth in to heuen as I sayd before And yet ê‘fyte sight of heuen may not be had here in this lyfe for the cloude of the body that letteth our goostly syght But as soone as they dye suche are brought before god and seeth hym there face to face eye to eye / and soo dwell with hym without ende whome they sought desyred and loued whyles they lyued in erthe Oh. whyder saynt Augustyn felt not this ioyfull coÌ„templacion whan he sayd thus ⧠Lorde Iesu thou hast led me in to a wondrefull and an vncustomable swetenesse which yf it were fulfylled in me the I fele thaÌ„ I can not tell what I might be but it were endlesse blysse Also I fynde of saynt Bernard how he sayd whan he felte contemplacyon ⧠〈…〉 he sayeth sodeynly vnwares habounâ—â—â— in are so moche trust and goostly gladnesse 〈◊〉 the whan I selfe of thy dutyne swetnesse that â—â—â—yst neuer what it myght be but it were 〈◊〉 selfe O good Iesu contynue it mine and v◠〈…〉 in the that I may of the laste se y◠〈…〉 in blysse Suche contemplaâ—â—â—◠〈…〉 Iesu becomyth well chrystes 〈…〉 the loue of Iesu than brenneth 〈…〉 soule There may no maâ—â—â—◠〈…〉 be of vanyte where suche occupaâ—â—â—â—◠〈…〉 of loue and ioyfull charyte Thus â—epe 〈…〉 and thou shalt thou feâ—â—â—◠〈…〉 as Salomon sayth Prouerb .iii. 〈…〉 sayth 〈◊〉 contemplacyon and that 〈…〉 right swete The moost 〈…〉 good folke is for to be in the sight of god◠〈…〉 hym face to face which syght somâ—◠〈…〉 she 〈◊〉 to some clene soules he◠〈…〉 theyr verâ—â— to make them knoâ—â—◠〈…〉 to what ioye they shall come whan 〈◊〉 be paâ—â—ed hens Suche a syght sawe saynt 〈◊〉 whan he was rauysshed Of this sight 〈◊〉 saynt Bernarde and sayth ¶ who so 〈◊〉 be able so for to se Iesu it is full necessary 〈◊〉 herte be clene As it is wryten Math .v. 〈…〉 vndebunt Blyssed be all they that haue clene hertes for they shall se god contemplacyon ⧠O now is this syster a swete fruyte for it hath foure vertues Fyrst is that the vse of this swete fruyte of goostly ioye maketh a soule godly lyuying by the lyfe of grace as Salomon sayth Eccl .xxx. Iocunditas cordis hee est vita hominis et thesaurus sine defectione sactitatis Ioye of herte he sayth is the lyfe of a soule and the treasouâ— of holynesse whiche shall neuer fayle The contrary dooth vnholsome sorowe of herre which somtyme is the cause occasyon of goostly dethe Therfore who so wyll be longe of lyfe in graceâ— be ioyful goostly in herte and put away vnholâ— some sorowe of the which speaketh Salomon in another place sayth Eccl. xxx Vristicianâ— longe repelle ate multos enim occidit tristicraâ— Put away he sayth fer fro the all vnholsomâ— sorowes For suche sorowes sleeth oftentymeâ— many goostly soules and bryngeth them out of the lyfe of grace in to a goostly dethe / maketh them drye from the humour of grace as Salomon sayth ê“uerb .xvii. Spiritus tristis exsicat ossa An vnholsome sorowe in the soule dryeth the bones That is the strengthes of the soule fro the moysture of grace soo that suche a soule so dryed vp fro grace oft tymes is all to broken by impacience A tree that is dryed wyl rather breake than bowe The seconde vertue of goostly gladnesse is the maketh a soule to lyue well felowly amoÌ„ges other as Salomon sayth ê“uerb .xv. Cor gaudens exhilarat faciem A ioyfull hert gladdeth the syght of other Vneth may a body be gladsome and astable to another but yf he haue a ioyful herte in god The thyrd vertue of goostly gladnesse is that maketh a soule for to dyspyse all erthly thynges as saynt Austyn sayth who so hath an inwarde sauour of the holy goost all erthly thynges is to hym vnsauery Of this dispysynge of erthly thynges sayth Salomon Eccl. i. Vbi multa sapientia multa indignatio That is where as is moche sauour and goostly gladnesse there is moche in dygnacyon contempt of erthly thynges The fourth vertue of goostly gladnesse is that it maketh a soule to haue the vyctory of the fende as I rede in the lyfe of saynt Anthony the he taught his disciple saynt Paule the hermyte and sayd thus There is one thyng sone he sayd by the whiche thou mayst myghtily ouercome thy goostly enmy and that is goostly gladnesse whan the fende seeth moche goostly gladnesse in a soule than he is sory for he woteth wel god is there Of this I fynde also a fygure in holy wryte to proue that it is sothe whan the Phylysiees by whome be vnderstande the multytude of feÌ„des se the chyldren of Israell make great ioye amoÌ„ges themself they sayd Alas alas god is amoÌ„ that hoost .i. lâ—x iiii NoÌ„ enim fuit tanta exultacio ab heri enudius terciê° There was not so moche ioye yesterday and thre dayes agone as it is now they sayd ☞ Lo syster by this ye may knowe by wytnesse of holy wryte that the lyfe of good folke is more mery than the lyfe of euyl folke Eeate oft therfore I pray the of this swete fruyt of goostly gladnesse and parte it with thy systers whiche be heuy in herte and make them glad in god that ye may al come to heuen blysse where is ioye without ende Amen ⧠¶ The thyrd fruyte of the tree of goostly lyuyng is Peas Ca. iii. ¶ The thyrde fruyt of the holy goost THe thyrde fruyte of the holy goost in holy lyuers is called Peas ¶ This is a precious fruyte in as moche as I fynde that our lorde Iesu had oft this fruyte in his mouthe and aungels his dyscyples also That our lorde loued wel this fruyt I fynd well for he had it in his mouth whan he sayd oft to his disciples thus Ioh. xx Pax vobis that is peas be among you And this he sayd to the more thaÌ„ ones bycause 〈◊〉 he wold they shold oft receyue this fruyt And â—n another place also I fynde thus that he sayd to the. ioh xiiii PaceÌ„ relinquo vobis paceÌ„ meaÌ„ do vobis Peas he sayth I leaue with you â—equeathe you And peas at the last I shall gyue you yfye kepe well the peas that I haue bâ—quearhed you It semeth also the it is a precyous â—ruyte / for aungels had it in theyr mouthes at our lordes byrth whan they sayd song Luc. 〈◊〉 In terra pax homnibus bone voluntatis 〈◊〉 It semeth well also the it is a precyous fruyâ—â— for he wolde that his dyscyples had it oft in 〈◊〉 mouthes whan he bad them say in the enâ—â—â—â—â— of euery hous the they eÌ„tred in to Math .x 〈…〉 Peas be euer in this hous 〈…〉 precious a fruyte is this which fruyâ—◠〈◊〉 synde fygured in holy wryte longe before 〈◊〉 lordes incarnacyon of the culuer which was â—â—nt out of Noes shyp and brought home in her mouthe a
al sobre folk be more reteÌ„tyue in wyt than other There be .iii. degrâ—es of abstineÌ„ce or sobrenes The first degre of sobrenes is to absteyn fro to moch meat and drynke kepyng of due tymes houres in eatyng and drinking not for to breke the fastyng day ordeyned of holy chyrche nor for to lyue in delectacioÌ„ of meat and drinke in vnlawfull tyme. And not for to set his intent for to eate drink such thinges as be lykerous / rather styryÌ„g to vncleÌ„nesse thaÌ„ to cleÌ„nes A beest that only can none other thiÌ„g but for to serue the body kepeth his time in eatyng drynking / also the maner of eating according to his kynde Than moch more sholde a reasonable creature do whiche is indued with reason els it were better that he lacked reason as a beest than for to be ruled without reason for if he lacke reason as naturall fooles do he shold not synÌ„e ¶ The second degre of sobrenesse is to absteyn from certayn lawful thinges / as is froÌ„ flesshe / from wyne / from mylke / from fysshe / for to be wel contented with sharpe vitayles that is with homly bread / with thynÌ„e ale / with comyn potage / oft for to fast / and for to abstryne from suche meates drinkes the ben moost lykerous as religious folke / deuout folke / repentaunt folke do But religious must do theyr speciall abstyneÌ„ce yf they do other than the couent doth byleue or els it standeth hym to no mede The thyrd degre of sobernes is for to tame glotony and so to teche the pallate that a man may hold hym content with right scarce lyuelod suche as is only sufficient to necessite of kynd and not to the lust that is both in qualite in quantite of meat and drynke so the more symple the lyuelode is the better it shold beloued And yf somtimes we must nedes eate delicate meates thaÌ„ not for to receyue them delycatly but onely for to receyue them nedefully and sobrely wtout excesse ☞ Lo syster thus to loue abstynence sobrenesse is for to lyue contynent Therfore yf thou wylt come to the very vertu of contynency in sebre lyuyng thou must be coÌ„tent though thou lackest of suche meat drynk soÌ„tyme as thou woldest haue And be not sory though thou lackest them as some be which somtyme whan they want the meat that they desyre they be sory grudge put away shame nothyng thynking of theyr professyon consydering how that ryche folke want somtyme that they wold haue moch more than poore folke shold hold them content the ryche folke want Thou must also be glad to lacke in wyll for to want for gods sake and for the loue of sobrenesse for good exsaÌ„ple of other ⧠O syster se what vertue is in such contynent lyuing It purgeth the soule / it reyseth the wit it maketh the flesshe subiect to the spyrite / it maketh the hert lowe contryte Scarfite is the mother of holynesse By abstynence by fasting the batayles of the flesshe agaynst the soule and the batayle of the soule agaynst the flesshe do cease Which abstynence letteth the seruannt the body for to aryse agaynst the lady the soule so all such coÌ„flycts batayles by fastiÌ„ges abstyneÌ„ce do cease Scarsyte of meat abstineÌ„ce of dryÌ„k make vices to be vnknoweÌ„ for lyke as the spettel of a fastyng body sleyth an erthly serpent So moch more the fastyng of a deuout soule sleyth the serpent of vicious lyuing AbstineÌ„ce both quickeneth sleeth it sleyth the vicious leuyng and quickeneth the soule to god Abstinence with good workes is moch acceptable to god They that abstayn fast from meates and do euyl they folow the coÌ„dicion of fendes whiche neuer eate but they be neuer wtout wickednes If thou wylt be very coÌ„tinent in sobrenes and abstinent leuyng let not only thi throte fast from meat but the eye from vanite thy eares from mysheryng thy tongue froÌ„ mysspekyng thy hand from mystouchyng thy soule from proper wyll so shalt thou be a coÌ„tinent soule Of this fruyt of continence I fynd .iiii. vertues One is that it prolongeth the lyfe both bodily and goostly as Salomon sayth Eccl .xxxvii. Qui abstinens est prolongat vitam He that is abstinent lengthyth his lyfe for if the body be kept froÌ„ corrupcion of gloteny excesse the soule is fre from synÌ„e so both to lyue at the last endlessy in blysse for suche abstinence The seconde vertu is that it maketh the bodely wantonnes to be repressed for a leane body by abstineÌ„ce is coÌ„strayned for to obey to the soule leaue wantonnes As saynt Paul sayth .i. Corinth .ix. Castigo corpus meuÌ„ et in seruituteÌ„ redigo I chastyse my body he sayth and bryng it vnder in to seruitude bondage vnto the soule that by suche chastysyng by abstynence it may the better serue the soule obey therto The .iii. vertu is that it gladdeth bothe god his auÌ„gels That this is sothe I fynd by a figure of Abraham which made a grete feest in wynnynge of his chylde What meneth this wynnyng NothiÌ„g els but a departyng from the swete mylke of delycates For our lord hath great ioye of all such that forsaken all worldly and bodely delytes as a man wold be of a great feast yf we vse therfore scarsly meates drynkes we shall be kept both clene in our self also haue fruicioÌ„ felawshyp of holy sayÌ„tes in heuen The .iiii. vertu is the it kepeth a soul from the wicked enemy of lust which lust is bitterer than deth As Salomon sayth Eccl .vii. Inueni amariereÌ„ morti muliereÌ„ Lo he sayth I haue fouÌ„de a more bitterer enemy than is dethe And what is that Truly lust For lust sleeth not onely the body but also the soule ¶ Thus syster leaue lustes in meat / drynke / slepe and lerne to lyue coÌ„tynently in abstyneÌ„ce For though abstynence be but a homely fruyte Yet it is a holsom fruyt and a sauery in asmoch as it dysposeth bothe body and soule to al other vertue Of this vertuous fruyt our lorde bothe fede and fyll the. AMEN ¶ The .xii. fruyt of the tree of goostly lyuers is Chastyte Ca. xii ¶ Of Chastyte THe .xii. fruyt of the holy goost in euery goostly lyuer is called Chastyte whiche is a ryght precyous fruyt for as moche as it longeth onely for holy spouses of our heueÌ„ly kyÌ„g Chastyte is the doughter of sobrenesse For she is no rysshed of her lyke as vnclennesse by glotony Syster it is a great dyfference betwene vyrgynyte chastyte as it is betwene whytnesse of kynde and whytnesse made by craft The lylly is whyte by kynde clothe is made whyte by craft By the lylly is vnderstand vyrginite and by the white cloth is vnderstand chastyle Vyrgynyte is called puryte of soule body afore fallyng and chastyte is called purete of body
outwarde worldly goodes for the loue of heuenly goodes so now put them out of thy mynde as moche as thou mayst / and haue mynde of the vowe of pouerte not to haue one pynne mo to thy heed than is taxed in thy holy rule Be none other in thy soule than thou apperest outwarde in thyn habyte For of al synnes ypocrisy is a peryllous synne / namely amonge relygious folke Good sister be well ware of that cursed synne ypocrisy / and kepe the from al maner curyosite and superfluyte whiche ben very deedly enmyes to the holy pouerte of relygigion ☞ whan ony maner temptacyon of worldely couetousnesse is at ony tyme presented vnto thy soule anone haue mynd of the moost blissed pouerte of our worthy sauyour Iesu chryst thy chosen spouse and of the moost holy virgin his moder in worshyp of whome thy relygion is grounded Of the pouerte of Chryst and his blyssed moder beryth wytnesse the poore cryb and few clothes which he was wrapped in at his byrth Se now what pouerte he suffred in his begynnyng / and also all the tyme of his beyng in this lyfe who was euer poorer thaÌ„ he For he sayth hymself in his holy gospell Uulpes foueas habent et volucres celi nidos filiê° autem homims non habet vbi caput suum reclinet That is Foxes he sayth haue dennes and holes to hyde them in and byrdes haue nestes but the sone of the vyrgyn is soo poore in erthe that he hath not wherin he maylye his heed Also that he loued pouerte at his endynge that is in his passyon / the blyssed crosse whiche he hyng vpon bereth wytnesse where herde euer ony man or woman that ony body in his dethe what passyon soeuer he shall suffre â–ª sholde be denied his clothes for to couer them wt. Or if he axed drynke shold it not be gyuen to hym yes rather than fayle water But our lorde Chryst Iesu in his holy passyon hong naked vpon the crosse And whan he was athyrst tasted galle with eysell for his drynk Lo syster where herdest thou euer an hyer pouerte ☞ Of this pouerte and other suche thou must haue mynde that thou mayst suffre the better pouerte of relygyon If thou hast meate and drynke clothyng and a boke to loke vpon / it is inough to the. And yf thou hast more than these and namely more than is assigned in thy rule or more than thou hast leue of thy souerayne to haue thinke that thou arte ryght ferre from our lordes blyssed pouerte / and his holy moder ¶ Good syster folowe this holy pouerte that thou mayst deserue for to haue that kyngdom whiche is ordeyned for poore in spyryte / as our blyssed lorde ê“myseth hymself where he sayth Bearti pauperes spiritu quoniam ipsorum est regnum celorum Blyssed be tho he sayth that be poore in spyryte for theyrs of ryght is the kyngdom of heueÌ„ for theyr herytage If thus thy water bowes be lopped away thou mayst growe ryght hye in deuocyon and contemplation ¶ what sholde be thy hye growyng Truely but deuocyon in prayers For as doctours sayen prayer is no thyng els but ascension or lyftyng vp of the soule to god by deuocyon which is deuyded parted in two partes / that is in to vocall prayer mentall prayer Vocall prayer is prayer made by mouthe accordyng with the soule Mentall prayer is all onely of the soule or mynde with sylde spekyng of the mouthe To vocall prayer that is euery day to serue our lorde Iesus and his blyssed moder in sayng matyns pryme tierce sext none euensong complyn thou art bouÌ„de by thy relygion but yf thou be lawfully letted And therfore to these I councell the to haue a zeale and a loue to say them distinctly and apertly with a pronouÌ„cyng of thy wordes gyuing therto the intent of thyn herte / so that thy toÌ„ge be not in the quere and thyn herte in the town In suche sayenges as moche as thou mayst eschewe distraction And that thou may so do make there dy afore after the councell of Salomon where he sayth thus Fili accedeÌ„s ad seruitutem dei sta in timore prepara animam tuam ad temptationeÌ„ That is â–ª whan thou goest to the seruice of god stande there in drede make redy thy soule for to withstand temptacion For than wycked spirites ben right besy for to let deuout soules from the good spede of prayer by immyssions of theyr subtyll temptacyons we haue neuer so many temptatyoÌ„s whan we be out of the quere as whan we be in the quere of gods seruyce ⧠Therfore I councel the for eschewyng of all euagacions cast downe thyn eyes vnto a certayn place all the tyme of dyuine seruyce be it nyght be it day ymaginyng in thy herte as though thou se lyeng afore the Christ Iesu streyned vpon the crosse And he with the crosse togyder lyft vpon hygh with woundes bledyng And in that lyfting than lift vp thyn tyes suynge after and renne from wounde to wounde and so sigh and sob pryuely Now for the nayles now for the thorns now for the spete now for the crowne now for the fete now for the handes / and so thanke him for his passyon whiche he suffred for the. ¶ And among all suche goostly medytacions loke in ones or ofter if thou mayst and entre in to his herte by the wounde of his syde wherin thou shalt fynde all maner treasour of pyte There are harbo towe for charyte and in the name of god entre a goddes behalfe Quenche thy thurste there with plente of haboundaunce of his moost blissed blode For he sayth hymselfe Quiscitit veniat ad me et bibat He that thursteth come to me and drynk Of suche deuocion in dyuine seruyce our lorde is hyghly pleased Blyssed aungelles nygh at hand to such a soule / and not onely aungels but also our lorde hymselfe speketh to suche a soule thus occupied sayth Doughter aske what thou wylte and thou shalt haue it ☞ O now is this a voyce of grete ioye and gladnesse Answere agayne and say to hym in thy thought Lorde I desyre nothyng els but that I and all tho which trusten and shal trust vpon thy grete mercy may be admytted amonges thy chosen people in thy heuenly blysse And as the holy prophete Dauyd sayth Ad let andum in leticia gentes tue For to ioye in gladnesse among thy chosen people ☞ Lo syster suche thoughtes whyle thou standest indyuyne seruyce sholde fyll thy hert with so moche gladnesse loue and swetenesse / that thou shalt be lothe to thynke on ony other thynge vnder god Also yf thou myghtest haue medytacion than of his blissed moder Mary entryng in to the quere beryng Iesu her blyssed sone in her holy armes / vysytig now one now another the syngen deuoutly and corageously in dyuine seruyce without dulnes or slepynes ouerpassing all suche that ben sluggisshe and stepy or slouthfull
of thy tongue For yf thy toÌ„gue be chaunged whiche was wonte peraduenture to speke of erthly thynges nowe speketh of god and of heuenly thinges it is a token that thou arte in charyte The fourth token is exercyse of goostly profyte / as it is to be gyuen entyerly to goddes seruice and intermyt nothing of no erthly besynesse but it be vnder obedience And yet than euer cast vp thyn hert to heuen in all suche besynesse The fyfth is whan all harde thynges seme lyght to the / and that maketh charyte The syxte is whan thou suffrest all aÌ„guysshes and hurtes mekely For yf thou be in very charyte thou hatest nothyng but synÌ„e thou louest nothynge but god or for god thou dredest nothyng but to dysplease god The .vii. is whan thou hast ioye of all trybulacions / and praysest god in euery aÌ„guysshe that thou suffrest This sheweth wel the thou arte in charite ¶ Many there be syster that can loue god and be in charyte whan they be in rest and ease but in aduersyte they doo grudge and be sorowfull and be throwen doune so lowe that vnethes ony man may conforte theÌ„ so sclauÌ„der they god in grudging agaynst his domes That is a great wretchednes that ony aduersite sholde make him for to grudge agaynst goddes wyl But that is a blessyd charyte that no violence of sorow may put away Good syster loue well charite and these tokens of charite Syster thou art callyd to relygion for to be a louer of charite Foure maner kyÌ„des of louers of charite be there in relygion The fyrst is a begynÌ„yng louer the seconde is a growyng louer the thyrde is a parfyt louer the fourth is a moste parfyt louer The fyrst loue is newe borne the seconde loue is norysshed in growyng the thyrde loue is myghty well strengthed and the fourth is lowly abydynge his departynge out of this wretched worlde Of these foure degres of charite our lorde speketh in holy scrypture where as he makyth a symylytude of corne sowen in the grouÌ„de First he sayeth corne apperyth grene and tender as an herbe Afterward it apperith as an eare After that it appereth as full corne in the eare and than it abydyth nothynge els but haruest for to be ledde into the barne Yf thou be yet but tendre in loue charite so that ofte tymes thou fyndest thy selfe frayle to falle out therof lyghtly by the leaste blast of temptacyon or styrynge of other thou art yet but an herbe whiche nedyth moche kepyng that it be not destroyed by beastes that is by beastly lyuynge more after the body then after that soule and so with sad goostly lyuyng it wyll growe man eare of myghtier strength that thou may suffre to be wedin by sharp rebukyng reproues if it nede After suche vertuous pacience in wedyng of thy corne of charite it wyll growe parfitly into full corne rype in the eare nothyng feryng ne dredyng than of any disease of any anguysshe of any aduersite how so euer the wynde blow but only dredyng for to displease god desiryng euery houre the tyme of haruest whiche is the departyng of the hody by the thresshyng of that flayle of dethe that it may become charitable corne and clere without chaffe and brought within the garner of blysse there to be herboured wtout ende This garner desyred the charytable corne saynt Paule whan he sayd Cupio dissolui et essecum xpÌ„o Phi .i. I desyre he said to be vnlosed out of my wretch edbody and be with my loue Chryst Iesu ⧠Lo syster he that hath suche moost parfyte charyte he lotheth all wordly delytes He setteth no more store by all temporall goodes than he dooth by foule stynkyng fylth but he is glad to suffre for the lóue of Iesu al maner trybulacions and desyreth to be endlesly with Chryst Suche charyte is stronge as dethe as SalomoÌ„ sayth Cant .viii. Fortis est vt mors dilectio For ryght as dethe dooth to the body so dooth loue to the soule Deth departeth a man fro bodyly lustes and fro worldly bytternesse It maketh hym neyther fele cryenges nor wepynges nor beatynges Ryght so doth the loue to the soule It departeth the soule fro the lykyng of all erthly thinges maketh it heuenly And what euer it hereth in erthe of worldsly noyses it is so rauysshed in loue that it hereth nor felyth it not Now is suche charyte syster an holsome fruyte for to vse namely for relygious folke / for it hath .iiii. vertues One is who so eateth therof it healeth his goostly infyrmyte For he that is in charyte he is dysposed to all godlynesse Euery thyng sauoreth to suche one as it ought for to sauour erthly thing vyle goostly thing fayre / worshypes / riches / and worldly power and such other that seme worthy precious in the syght of worldly people seme in the syghte of goostly soules right foule And if relygious people whiche shold be goostly set moche by suche dignityes they haue a great goostly syckenes for they lacke charite whiche shold hyde put away all fylthynes Also suche charite putteth away hydeth our offences to god Of the whiche hydyng speketh Salomon Prouer .x. Uniuersa delicta operit caritas All trespaces and all offeÌ„ces charyte putteth away as it had neuer ben he sayth For as saynt Bernarde sayeth whan our lorde forgyueth our synnes he forgyueth them fully and mercyfully not dampuyng by vengeaunce / not shamyng vs by reproues / nor lesse louynge vs by vpbraydynge And yf our lorde neuer vpbrayde vs of our synnes that we haue doone it is as it neuer had be in his syght Lo syster how this fruyte of charyte hydeth bothe our inwarde goostly synnes our outwarde bodyly synnes as they had neuer ben The second vertue of this fruyte of charite is that it maketh man wyse as Salomon saith Eccl. i. Dilectio dei honorabilis sapieÌ„tia The loue of god he sayth is a worshipful wysdome Thou art not very wyse but yf thou cherish derely all goostly good thynges For right as he were no wyse marchaunt the wolde gyue golde for fylth put it in his chest as golde ryght so is he vnwyse that loueth better teÌ„porall goodes that be but as fylthe than goostly goodes Kepe wel this fruyte of charyte sister it shall teache the to set lytell by all worldly thinges The thyrde vertue of this fruyte of charyte is that it maketh a man ryche For charyte is so precyous that it is lykened in holy write to pure proued golde in the fyre as I fynde wryten in the apocalypse Apoc .iii. Suadeo tibi emere a me aurum ignitum et ê“batum vt locuples fias I councell the sayeth our lorde for to bye of me pure golde and wel tryed that thou mayst be made ryche that is all that euer thou doost do it for the loue of pure charyte thou shalt be ryche that is thou shalt haue parte of all
in herte The fyfth is rest from the worme of conscyence A synner as long as he is in synne so longe he is prycked of the worme of conscyence that he hath no rest And this is the fyrst vengeaunce that our lorde taketh of a synner for he wyll not suffre shame of synne be in mannes herte whiche sholde be his divellyng place without shame of vengeaunce as saynt Austyn sayeth Inclene soules it is not soo for whan synne is put out by contrycion and coÌ„fessyon than ceaseth theyr worme of conscyence that is the freatyng and the remors of coÌ„scyence and so they be in good rest For lyke as a man hath better rest in a swete bedde ful of fluores than in a sharpe or harde bedde full of thornes So suche a ioyful soule resteth more swetely in suche a vedde of cleÌ„nesse than in a bedde of synÌ„e Of this swete bedde of floures speketh Salomon in the boke of loue in the persone of all mery soules in clennesse Canr .i. Lectê° noster floridus Our bedde he sayth of our conscyence smelleth swete with floures of vertue wherin we rest without tormentes of remors The .vi. is the presence of our lordes grace which lyghtneth a clene soule by knowlege and sprynkleth it with the dewe of grace of the which the soule is in greate gladnesse ioye It is not soo with synners for they be in derkenesse of synÌ„e what ioye may suche haue in theyr coÌ„scyence which lyue in such derkenesse of synne and may not se for derkenesse of synÌ„e the lyght of heuen This lyght I call the ioye of heuen as Dauyd sayth Ps lrxxviii One in lumme vultus tui aÌ„bulaâ—imê° Lorde he sayth we shall walke that is we shall iyue in the ioye of the whiche is the lyght of thy blyssed face Also al clene soules haue greâ—â— cause of ioye For all the vertues that they haue â—â—meth from the welle of heuenly swetnesse â—e sprynkled in theyr hertes which causeth hâ— to be glad ¶ Saynt Austyu sayeth where he speketh of the rauysshyng of saynt Paule in to heuen that in that blyssed kyngdome of heuen where blyssed lyuynge is fully soped vp in his â—wue welle from thens some dropes of vertue of grace be sprynkled downe on erthe to mankynoâ— that in the teÌ„ptacyons of this wretched worlde they may lyue more temperatly more myghtyly more ryghtwysly and more prudeÌ„tly wysely And how that vertue in soule causeth a man to be glad sheweth well saynt Bernarde sayeng thus Euery vertue naturally is good / there is no vicekyndly nor naturall therfore vertue syth it is natural and kyndly whan it cometh in to the soule though he come not alway without labour yet whan he cometh he cometh as in to his owne naturall place where he sytteth full truly accordeth well with the soule as with his owne nature and kynde Lo how grace and vertue syster gladdeth the soule whiche gladnesse all synners lacke The .vii. is the wytnesse of the holy goost whiche is win a clene soule that maketh it so glad Of the which gladnesse saynt Paule sayth thus Ro .viii. Spiritus sctuÌ„s testumoniuÌ„ reddit spuÌ„m nostro quod sumê° filiâ— dei The holy goost he sayth bereth wytnesse to all clene soules that they be the ioyful chyldreÌ„ of god This wynÌ„esse is that gladsome oyle whiche the wyse maydens toke in theyr vesselles as our lorde sayth And it is also the ioye the saynt Paule speketh of where he sayth thus it cor .1 Gloria nostra hee est testunoniuÌ„ conscientiente Our ioye he sayth is the wytnesse of our coÌ„science This ioye brigeth forth in a clene soule true coÌ„punction swete deuocion holsome labom of penaunce werkes of pyte besynesse of prayer very obedyence fulnesse of loue and hygh contemplacyon in god The .viii. is good â—â—paâ—y All gladsome soules haue god in theyr â—elawshyp and all good folke which ben full wtâ—â—d For amonge suche a company resteth the hoâ—â— goost gyuyng to suche true confelawes hoâ—â— for to dwell togyder in peas duyte O how 〈◊〉 suche a company ryght gladsome to dwell aâ—â—â—â—nge as â—auyd sayth Ps C .xxxii. Ecce 〈…〉 quâ— toâ—â—â—dum habitare fres in 〈◊〉 Lo he sath how good how mery it 〈◊〉 todwell all togyder in loue and â—hye of the 〈◊〉 goost The .ix. is gladnesse of good werkes 〈◊〉 they that lyue in holy workes dedes 〈…〉 be gretly reward â–ª doâ— god as Dauyd 〈…〉 â—â—â—custodied is â—â—â—â—s retributio 〈◊〉 A grece rewarde shal be in at that kepe worâ—â—â— good werkes not â—nely â—â—che at the laste 〈◊〉 also here in thâ—â—â—ysâ— for theyr kepyng they 〈◊〉 fraue greate ioye in soule as doctours sayâ—â—â— that is so greate â—â—ye that it may not be sayd 〈◊〉 â—eiter be felt than spoken for al good werâ—â—â—â— be kyndly the chyldren of the soule And eight 〈◊〉 a good wyse hath ioye in the bringyng forth 〈◊〉 well shapen chylde and greate drede and coÌ„fusyoÌ„ if she brought forthe rather a serpent or a 〈◊〉 worâ—ne than a childe Right so a soulâ—â—s is glad whan she bryngeth forthe good werkes as fruyte whiche is best accordyng to the soule and sholde be sory yf that she bryng forth in stede of good werkes the bad fruyete of euyll werkes for that is agaynst kynde of the soule Loke how sory a wyfe shold be yf she brought forthe rather a foule serpent than a chylde / soo sholde we be of synne The .x. is sykernesse of the soule Clene soules be so syker that of outwarde paynes they be not hyng afterde for they wote well they sholde do them no harme but purge them and make them clene All theyr besynesse is for to kepe them from inwarde euylles that is frosynnes And therfore they fele greate gladnesse wtin in the soule The .xi. is that our lorde spareth a clene soule from many greate laborous peryllous werkes as saynt Gregory sayeth ¶ Our mercyfull lorde hydeth his true louers whiche he loueth tendrely from all laborous peryllous werkes whome rather he calleth his seruauÌ„tes than his chyldren Them he spareth for tendrenesse and wyll not that suche be occupyed in suche outwarde occupacyons but kepeth them without vexacion and in fayrenesse There he wyl the his seruauÌ„tes be not put to out ward labour foule theyr fere onely in the duste of out warde besynesse Lo syster all suche that be not dysposed to gladnesse of soule with swetenesse of our lorde in contemplacyon he wyll that suâ—he be put to outwarde besynesse And yet he of his great mercy kepeth them from fylthynesse â—aut of the fere that is of the affections which way not escape some maner of dust which our lorde hymselfe wyll wasshe away with his owne haÌ„des as he dyde to saynt Peter and all his dyâ—â—yples whan he sayd Io .xiii. Qui let us est â—on indiget 〈◊〉 â—t pâ—des lauet He that is cleâ—â— saythour lorde â—edeth not to be purged but 〈◊〉 of his affections whiche I my selfe wyll â—hasshe
of fylth in feyghtyng agaynst synÌ„e for synÌ„e is foule and the more thou hast knowlege of god and of vertues the more besy is the fende to impungne and let the by iÌ„myssioÌ„ puttiÌ„g of vicious thoughtes in to thy mynd and for to let the of such knowlege of god and of good lyuynge That was well knowen by the chyldren of Israel for the more that Moyses tolde them and taught them of the wyll of god the more sorow they sufferd of the Egipcians Before a man be turned froÌ„ vices to god vices be in peas with him as it semeth and a sleape And whan he begyneth to loue vertue and put out vices than vices begin to feyght with him sharply and where as they fyrst flateryd him afterward for his turnyng from them they be his enemys ☞ O what conflict there is betwene a seruaunt of god and synÌ„e and namely of the mynde of olde synÌ„es which tormenteth sore a true turned soule Some there be the after theyr turnyng conuersacion to god fele many stirynges of synÌ„e and namely of fleshly synÌ„es wenyng therby that they fele suche styryng for theyr dampnacion for asmoche as they can not veryly know in suche conflict whether they coÌ„sent or not because they fele somtyme delectacion but it abydeth not / and yet they wene other wise let them not dreade of synÌ„e dampnable in suche batayle though delectacion somtyme appere It is right nedefull that suche a new tourned soule and faythfull from synÌ„e haue an enemy for to withstond so they coÌ„sent not to hym for to put away sluggy shnes wylt thou wyt whan thou coÌ„sentest to thyn enemy Truly whan thou withstondest hym not but suffrest him to do his wyll with the and syttest styll as a sluggard and lystith not to defend the for drede that he shold ouercom the do not so for holy scripture sayth Iob. â— Qilitiaâ— vita hoiÌ„s suê‘ terraÌ„ That is knyghthod is a manÌ„es lyfe in erth fyghte we must nedes knowe we therfore right well syster thou art neuer the fouler in suche felyng but rather the clener for the feare that thou hast of falling to syste Before that a man is turned from vice to vertue and good lyuyng the coÌ„pany of synÌ„es go afore hym after that a man is turned to god veryly than the company of temptacyons foloweth hym and cometh behynde that is synnes whiche go afore vs in our conuersion be about to let vs that we shold not turne to god Temptacyons that folowe vs whan we be tourned be about to let vs that we sholde not frely se god The noyse bothe of the one and of the other letteth oftentymes by theyr manyfolde wyles our purpose and intent of good lyuyng ☞ Suche temptacyons is ryght profytable to gods seruantes For it kepeth them froÌ„ dulnesse and neclygence that they be not sluggysshe in theyr goostly batayle All good folke in as moche as they desyre nothyng of the world therfore oftentymes in theyr hertes they be assayled with teÌ„ptacions and noyses of the world but yet they labour to throw out of theyr herts all suche inordynat styrynges of desyres with the hand of holy lyuing so that they wyll in no wyse suffre longe to abyde within them suche wanton thoughtes †These be in the syght of god swete good in lyuyng For they onely desyre the heuenly countree and not this worldly countree And therfore all suche be in great rest and ease of hert Is it not a great rest of hert trowest thou syster to put out from the pryuyte of our hert all noyses of erthly desyres and by an holy intent for to asspyre vpward to the loue of endlesse rest I trowe yes For suche noyses of erthly besynesse Dauyd the holy prophete desyred to be departed and taken from whan he sayd thus Psal xxvi Vnam petii a domino hanc requiram inhabitatem in domo domini ⧠One thyng he sayd I haue asked of god and that shall I besyly seke for to dwell in his hous of endlesse blysse ☞ Lo syster how swete a soule this prophete was which sought besyly in this lyfe rest and contemplacyon from all outward thinges that he myght haue at the last therfore but one thynge that is endlesse blysse This is that wyldernesse which the same prophet desyred whan he sayd Ps liiii Pece elongam fugiens mansi in solitudines Lo sayth he I haue fled far away that I dwell in wyldernesse Thou fleest far away sister yf thou esâ—â—ue and voyde from all maner noyses of erthly â—â—ynges and rennest to the wysdernesse of conâ—â—â—◠〈◊〉 in god Thou dwellest also in wylâ—â—â—nesse whan thou dwellest far in thyn intent 〈◊〉 all worldlynesse ⧠Lo syster all this is â—alled good lyuyng swetnesse of soule A sweâ—â—â— lyfe to god also knowe I none than to synge in hert to Iesu soges of loue songes of praysing and to fele in thy soule the swete fernour of loue What is sweter than Iesu Truly nothyng yf thou can thus loke inward to Iesu thaÌ„ felest thou swetnesse in good lyuyng whan thou brekest out somtyme in swetnesse of louely teares with a swete mournyng for desyre of Iesu than thou art in swetenesse of good lyuyng Suche swete teares do goo afore and lede the daunce of loue Thus thaÌ„ begyn in such swete teares gladly to ioye in good lyuyng thou shalt fele great rest Kepe an holy intent to god a redynesse of wyl and a feruent desyre and a true turnyng to god by contynuall myndyng and thynkyng of him and thou shalt neuer synÌ„e deedly And though thou synÌ„e by fraylte or by ygnorauÌ„ce venyally anone such swete feruour conceyued in god shal styre the to very penauÌ„ce for it wyll not suffre the to lye long in synÌ„e yea though thou feltest ther in delectacion yet al is consumed in the feruour of good lyuyng so it be not oppresed with such neclygence that thou wenest such lyght synnes is no synÌ„e as god it forbyd that thou sholdest thyÌ„k so Els it is coÌ„sumed with such feruour though it come not to thy mynde whan thou arte confessed yf it come to thy mynde than she we it and contynue in suche desyre of swetnesse of good lyuyng Lo what good lyuyng is what rest what swetenesse of soule cometh therof Now shall I tell the vertue of this swete fruyt of good lyuyng ¶ Foure vertues I fynd of this swete fruyt ⧠Fyrst is that it healeth the corrupcioÌ„ of our body as Salomon sayth Prouerb .xviii Pulcedo anime sanitas ossuÌ„ Swetenesse of soule is helth of bones he sayth that such swetenesse of soule in contynuyng of good lyuynge causeth the body to be wtout corrupcion of synÌ„e the body is lykened to a bone for it is barayne from vertue as is a bare bone from flesshe but yf it be holy and conforted by swetenesse good lyuyng of the soule which kepeth the barayne body from synÌ„e ¶ The second vertue is that it saueth a man in
fyrst edyfied by the shall afterward scorne the and set lytell by the. In all thy coÌ„munycacyon also beware of ydle speche exchue at all tymes And though they be not rekened among great synnes yet the contynuall custome of them causeth great synnes For oftentymes yf we gladly open our tongue largely to speke ydle wordes or we be ware we fall into noyous wordes wherof spryngeth soÌ„time trobles dissolucioÌ„s or other greuoê¯ fretynges of the conscyence In all thy coÌ„munycacyon also beware of moche spekyÌ„g leest thou fall by such long dalyaunce into lesynges or othes Of dyshonest wordes I hope thou wylt beware wel ynough for that is very poyson to maydens In all thy coÌ„munycacion also be rather a herer than a speker Here mekely and paciently good thinges which be sayd of other Dyspute not agaynst it as some do that heryng good thinges anone lest they shold be taken or counted lewd vnconuyng begyn to dyspute therof that other shold know they can some skyl therof All those seke not theyr edyficacion in suche coÌ„munycacion but theyr ostentacyon and bostynge that they shold be knowen connyng And therfore many good coÌ„munycacyons be left among relygyous persones bycause of such proud dysputacyons In all thy coÌ„munycacion also be not in nothing contencious and full of stryuing wordes but rather soone gyue it vp For yf it be good and true that the other hath sayd thou sholdest not saye there agaynst And if it be not good nor true that is sayd thou sholdest rather amend hym pacieÌ„tly by turnyng away and by meke shewyng of the trouthe than by sharp informyng In all thy coÌ„munycacion also whan thou shalt speake speake with a meke voyce with a glad chere with quyetnesse of spyrite than what soeuer thou speakest of good it shal be more profytable more of auctorite than it shold be otherwyse Be neuer bold for to speake afore thyne eldres but shamefaste And lysten rather to here other speake than for to speake thy self For it longeth to olde folke for to teach and to yong for to here lern In all thy coÌ„munycacion also beware of moche laughynge I mene not that thou sholdest not laugh but I wold that thy laughyng be not to moch but ryght selde and soft without great noyse And in all thy coÌ„munycacyon be glad for to speake of god and of good edyficacion For all suche speche intyceth the hert to vertue and the soule to deuocyon There is no membre of the body that is so nedeful to be kept as is the toÌ„gue For in the tongue we may offend in many maners in spekyng fals thynges wytyngly true thynges trecherously sharp thynges hastyly foule thynges vnclenly good thinges bostyngly and ê“fytable thynges vnwysely ⧠Senow syster how by the speche of the tongue our lord may be offended and pleased Therfore I fynd that the holy goost appered rather in lykenesse of toÌ„gues than in ony other membre of manÌ„es body For a toÌ„gue is the moost profytable parte of man yf it be well ruled But why appered the holy goost in fyry tongues Truely for bycause he wold that our tongues were euer speakyng of god and of goostly thynges in brennyng loue So speake syster that thou mayst set all thy systers afyre in loue Haue suche a new tongue as our lordes dysciples had that thou may speke benyguely and graciously that in thy speche may be bothe hony and mylke that is that it be swete and benigne in speakyng haue also such a new tongue that it maye be feruent and breÌ„nyng in charite and medcinable by confortyng than is thy tongue made the penÌ„e of the holy goost for therby he writeth in the hertes of good people holy wordes holy dedes holy vertues but amonges all thynges be neuer so redy for to speke but that thou haue euer a loue to scilence for taciturnite scilence is the vertue of mekenesse and token of sadnesse noryssher of vertue keper of soules As Salomon sayeth Prouer. xxi Qui custodit os suuÌ„ et linguam suam custodit ab angustijs animam suaÌ„ He that kepeth his mouthe his tongue he sayth kepeth his soule from anguysshe that is delyuereth his soule from anguysh of endlesse payne He that loueth moche stylnesse his tongue must nedes be kept from euyll spekynge from all folysh and dayne speakyng Foure fayre vertues I fynde of this fruyt of benygne spekyng and of gentyll coÌ„munycacyon of thynges by the mouthe ¶ The fyrst vertue is that suche gentyll coÌ„munycacyon maketh vs to be loued and it is so expedyent that it maketh of enmyes frendes for good coÌ„munycacyon bryngeth them into frendshyp agayne that were enemyes afore as Salomon sayth Ecclesiastic vi Uerbum dulce multiplicat amicos et mitigat inimicos ⧠Agentyll a swete vertuous coÌ„munycacyon multyplyeth frendes he sayeth and swageth enemyes ¶ The second vertu is that it maketh our mouthes our lordes oratory wherin he is prayed praysed by suche vertuous coÌ„munycacion For lykewyse as the chyrch which is ordeyned to prayse god in to pray to god and to preache so a mouth is ordened to prayse god to please god and to teache vertues by good coÌ„munycacyon Thus a manÌ„es mouthe is made our lordes or a tory and therfore it shold be of great clennesse and holynesse and without all vnclennesse ⧠¶ The thyrd vertu is that it maketh our mouthes our lordes fertour or his arke wherin be put holy relykes For yf clothes or ony other thyng which touch holy relykes be hold for relykes why than the good wordes which come out of a vertuous mouth shold not be hold for relykes ⧠That good wordes be as relykes it is well proued by goostly myracles whiche be all day done by such good wordes For goostly blynd be made to se by such coÌ„fortable wordes for to know theyr coÌ„scyeÌ„ce as Dauyd sayth ps xviii PreceptuÌ„ dnÌ„iluciduÌ„ illuminaÌ„s oclos ¶ The holy wordes of our lorde shewed out by a deuout mouth which is bryght and shyning maketh goostly blynd to se Also goostly dead be areysed to lyfe as our lorde sayth Io. v. Ueuit hora et nunc est quandomortui audient voceÌ„ fili dei et q â— audierint viuent ⧠An hour shall come he sayth and that is now in these dayes whan goostly dead shall here the voyce of gods chyld that is good coÌ„munycacyon of gods chyldren And they that here such coÌ„muncacyon shall be reysed from theyr goostly dethe and lyue vertuously ¶ The fourth vertu is that it maketh our mouthes gods cup or his chalyce wheriÌ„ is put and layde his blyssed body And therfore it must nedes be holy clene For right as it were great synÌ„e to throwe in a chalyce fylth wherin shold be put the holy body of our lorde So it were ryght great synÌ„e for to defoule the mouth by foule spekyng or ydle spekyng where it sholde euer brynge forth holy wordes and wordes of blyssed coÌ„munycacyon ☞ Lo syster thus
thou mayst knowe how swere this fruyt of gentyll coÌ„munycacion is medled with sad scylence Of that which fruyt Iesu fulfyll the that thou may speke wysely soberly sadly and vertuously among thy systers AMEN ¶ The .viii. fruyt of the tree of goostly lyuers is Myldnesse Ca. viii ¶ Of Myldnesse THe .viii. fruyt of the holy goost in gostly lyuers is called Myldnesse Of the whiche fruyt our lorde sayth thus Math. v. Beati mites quoniam ipÌ„i possidebunt terram ⧠Blyssed be all they that be mylde in hert for they shall haue for theyr heritage the land of lyfe that is the blyssed land of heuen This is also syster a precyous fruyt and a delycate for it groweth out of our lordes hert which must be fetched there he sayth hymselfe Math. xi Discite a me quia mitis suÌ„ et humilis corde Lerne of me he sayeth For I am both meke and mylde in hert Thus it semeth wel that it is a delicate fruyt For all such mylde hertes shold se that same lande that it groweth in And there may none felt the vertu of that fruyt but such that be mylde Yf thou wylt be very mylde kepe not in mynde but forgete what is sayd agaynst the for to make the wrothe And that thou mayst neuer do but yf thou arme the afore by quyetnesse of herte that what soeuer is sayd to the for to styre the thou wylt not be vnmylde and than it shal not greue the. For lyke as a man that sholde make batayle and fyght with another fyrst he assayeth his armure and so proueth how he coud defend hym by his target in auoyding of strokes lest he be wounded So must thou do Thynke euery houre thou wotest not how soone thou shalt be assayed by some sharp wordes which ê‘aduenture shold make the vnmylâ— in here but thou were ware afore I saye not impacyent though it be almoost lyke For impacience is called suche a thyng that wyll suffre and not loue But myldnesse is that that wyll bothe suffre loue also do good in dede for euyll as our lord fayth Luc. vi Benefacete hijs qui oderunt vos ⧠Do ye good to them that hate you he sayth To myldnesse of herte also longeth shamefastnesse As whan thou art assayled or supposest to be assayled than thynke of thy vertuous state of relygioÌ„ that thou hurt not that nor cause other to sclaundre that in the thynkyng that in thyne entre of relygyon thou offredest the to all maner of myldnesse with loue of vertu Moche vncase cometh of suche vnmyldnesse of hert It putteth away deuocyon and it troubleth the conscyence Wylt thou well kepe thyne herte in myldnesse than absteyn thy selfe from coÌ„tencion and striuiÌ„g Stryue neuer in no mater but it be agaynst vyces in thy self And if thou haue charge of other than so tempre thy stryuyng the thy hert lese not therby this myldnesse how so euer it is takeÌ„ of other This teacheth vs saynt Paul sayeng .ii. Ti. ii Seruum dei non oportet ligitare sed mansuetum esse ad omnes ⧠It besemeth not he sayth gods seruaunt for to be a stryuer but for to be mylde vnto all folke For ryght as yf thou felt within the an inordynate heate by the which thy body is dystempered mayst not serue god I trowe thou woldest after the councell of a physicien refreyne thy selfe from such thinges that shold make the more hote lest thou sholdest be more seke Moche more than thou art bound to kepe thy soule from dystemperauÌ„ce of heates wherby thou myghtest be the more vnmylde in hert There be two thyÌ„ges that make a soule mylde One is that thou speke neuer boystously Another is that thou be no threatener It is not ynough for the not for to speke boystously but also that thou be no threatener The one teacheth the to hurt no body by word And the other teacheth the to haue an easy hert of forgyuenesse without rebukiÌ„g or threatenyng The fyrst longeth to trouth of good lyuyng the other to mercy and coÌ„passyon These be the two ways of our lorde of the which speketh the prophet thus Ps xxiiii Uniuerse vie dnÌ„i et miÌ„a et veritas All the wayes of our forde for to come to blysse by be trouth and mercy ⧠These wayes be taught of our lorde to all mylde folke as Dauyd sayth Psal xxiiii Docebitmites vias suas ⧠He shall teach he sapeth all mylde hertes his wayes of true lyuiÌ„g without stoborne spekynge and threatenynge A herte that is souple and myloe may lyghtly be applyed to receyue the impressyon of our lordes swete and meke doctryne Therfore syster yf thou wilt haue a mylde hert fyrst apply the to here holy doctryne holy exhortacion holy in formacyon and iÌ„struction bothe of thy soueraynes in relygion and also of other For to all such that be glad to here our lordes holy doctryne he sayth hymself that he was sent Esa lxi Ad annunciandum mansuetis misit me ⧠I am sent he sayth in to erthe for to teache and informe mylde hertes That is by such that haue auctoryte for to teache and informe in my name what shold they teache all myld folke NothiÌ„g els but as I sayd before by the auctoryte of the prophete the ways of god what be these ways Veryly trouthe and mercy Trouthe for to aske requyre forgyuenesse mekely of them that thou hast doone wronge to Mercy for to forgyue all those that haue done the wrong and neyther of them to speake boystously or threatyngly By these wayes thou must come to that lande that our lorde hath bequeathed to all mylde in hert which is the lande of blysse All mylde folke be peasably inclosed here in this life in the possession and hauyng of our mylde lorde Iesu therfore by ryght they must nedes be had possessed of our lorde at last in endlesse blysse There shall none be veryly had of our lorde but suche as be had of hym veryly in this lyfe All vnmylde folke whiche be not had and possessed of god with in themself but ben from themself had and possessed of yre and wrathe must nedes be excluded from that worthy possession of blysse which our lorde hath ordeyned for almyld but yf they turne and amend them ☞ Syster yf thou wylt come to this vertue of myldenesse thou must be ful of pyte which maketh a hert swete by the whiche swetenesse a hert is made louyng vnto all creatures for god In the which swetenesse as a Bee such a hert goth about in his thought and gadereth of euery maner of creature some maner of hony Of some it gadreth swete hony of obedyence whan it seeth how mekely some do obey Of some it gadreth pacyence / of some deuocion / of some discrete abstynence / and of some chastyte clennesse It beholdeth not theyr defautes but theyr good dedes And that that it loueth that it prayseth and than it seketh swetenesse of deuocyon of
the which the herte is replete and made mylde O now is suche a mylde herte swete bothe in the syght of god and man For all that it speketh is of swetenesse of loue of peas of vnyte of chastyte of charyte Suche a soule is euer occupyed in vertu eyther in deuout wepyng waylyng or in holy redyng or heryng of vertue or els holy medytacyon of our lordes passion restyng here in his precious wouÌ„des wherin she fyndeth full sure rest in all her labours full sure abyding in all her nedes felynge no maner dyseases of her bodyly infyrmytees bycause she feleth the blissed woundes of her lorde Rather chusing euer after to suffre wrong than for to do wronge ☞ O how moche ioye hath a mylde soule than She that is thus myld is neuer heuyed with yre nor with enuy nor with couetyse Suche one wyl not loke to be taken counted mylde but euer it hath ioye to be lytell set by There be some that be abiect in theyr own syght but they wold not that they were so taken All suche be not yet mylde There be some also that be abiect in theyr own syght but they can not suffre of other for to be set lytell by Also suche be not yet mylde in hert Good sister as thou art abiect and vyle in thyne owne syght so desyre that all other sholde perceyue the same of the and than thou mayst haue that swete vertue of myldnesse Foure fayre vertues I fynde that cometh of this fruyte ⧠⧠One is that it kepeth a soule without hurtyng For all vnmylde hertes be oftentimes broken by impacyence And therfore it is that our lorde byddeth vs by Salomon for to kepe our soules in myldenesse where he sayth thus Ecclesiastic x. Fili in mausuetudine serua animaÌ„ tuaÌ„ Sone he sayth kepe thy soule in myldenesse ¶ Another vertue is that it wynneth loue grace bothe of god and man It maketh our lorde to loue vs tendrely For in that we bere the prynt of his own hert in as moche as he is mylde It maketh vs to be loued of man as Salomon sayth Eccl. iii. Fili in mansuetudine opera tua ê‘fice super gloriam hominum diligeris ⧠Sone he sayth make all thy werkes and dedes parfyte in myldenesse and thou shalt be loued aboue all erthly ioyes Thus we rede that Moyses was moost mildest of al men whyle he lyued in erth and therfore he was loued of god and man †Myldenesse is lykened in holy wryt to an Adamant stone which is of suche kynd that it draweth to hym hard thynges So all mylde hertes drawe vnto them all other for to be meke and mylde A Flynt is lykened in holy wryte to pacyence which sholde be harde as the Flynt neuer to be ouercome by yre and impacyeÌ„ce Of these two stones I fynd by the prophete thus Eze. iii. Ut adamantem et silicem dedi faciem tuam ⧠I haue gyuen a token in thy face that thou shalt drawe to the by myldenesse other as the Adamant dooth And also I haue gyuen another token in thy face the thou shalt be harde as the Flynt in suffraunce ¶ The thyrd vertue is that it amendeth the soule It maketh suche a mylde soule to se clerely her own defautes as though she loked in a myrour Of this myrour sayeth Dauyd thus Ps lxxxix QmÌ„ super venit mansuetudo corripiemur ⧠Lo he sayth whan the myrour of myldenesse is shewed to our soule anone we se our defautes and amned vs. ¶ The fourth vertue is that it gyueth to vs euerlasting helth with out which there is none helthe Of this maner of helthe speketh also the same prophete thus Ps lxxv Cum exurgeret in iudcio deus vt saluos faceret omnes mansuetos terre ⧠whan our lorde shall syt in iugement where all bodies and soules togyder shall appere afore hym in the dome than amonge all other specyally he wyll gloryfy all mylde soules which haue in this lyfe borne the impression of his hert by myldnesse ⧠Thus syster our lorde that is soo mylde in hert gyue the such specyal grace that thou may euer be meke and mylde and soo to eate of this swete fruyt with thy systers that ye all at last may receyue the lande of blysse which is ordeyned for all suche AMEN ¶ The .ix. fruyt of the tree of goostly lyuers is Fayth Ca ix ¶ Of Fayth THe .ix. fruyte of the holy goost in goostly lyuers is called Faythe whiche is a ryght fayre fruyt In the whiche fruyte our lorde is hyghly pleased ⧠what is al our lyuyng wtout fayth as saynt Paul sayth Heb. xi Sine fide iÌ„possibile est placere deo ⧠without fayth he sayth it is iÌ„possible to please god Fayth is the lyfe of a ryghtwyse soule Ro. i. Iustus ex fide viuit ⧠To that it semeth and sothe it is that fayth without good werkes is dead ThaÌ„ as for the artycles of thy beleue I wyll not in this treatyse wryte nothing to the For I wote well thou beleuest well ynough But of the werkes of beleue that is of true lyuyÌ„g it is my purpose for to declare that thy lyuyng may accord to thy faythe For of true lyuynge our lorde is hyghly pleased as Saloumon sayeth Eccl i Beneplacitum est diio fides et mansuetudo True faythfull lyuyng and myldnesse of herte pleaseth our lorde ryght moche This fruyt is the more precious that it is seldom had as the same wyse man sayth Pro. xx Multi misericordes vocantur virum autem fidelem quis inueniet ⧠Many ben called mercyable folke pyteous but few we find true in lyuyng The begynnyng of good lyuyng is for to drede god whiche drede causeth a soule not for to leue vndone the good dedes that shold be done as Salomon sayth Eccl. vii Qui timet deuÌ„ nichiâ—ne cligit ⧠He that dredeth god is in nothyng neclygent But for bycause many there bâ— the gladly do good and yet they leaue not certayn euyill dedes which they haue vsed of custome Therfore all suche good dedes is nothyng acceptable in the syght of god that is so myxt or mengâ—co and defouled with euyldedes as Salomon sayth Eccl. ix Qui in vno offeÌ„derit multa bona ê‘det ⧠He that offendeth he sayth in one vyce many vertues he destroyeth A lytel gobbet of soure dough soureth all a batche of bread A lytell galle maketh bytter a great quantyte of hony Euery clâ—ne soule which desyreth to lyue vertuously begynneth fyrst with drede and endeth with charyte and so by suche louely drede it hath no wylt to synÌ„e But such one the yet dooth good for feare and drede of payn and not for drede of god he leueth not euyl fully in as moche as he wold synÌ„e yf he durst for feare of payne ☞ Lo syster yf thou wylt lyue well fyrst ground thyn inteÌ„t of loue in drede and than begyn to do well Oft tymes many
lyuyng is Contynence Ca. xi ¶ Of Contynence THe .xi. fruyt of the holy goost in euery goostly lyuer is called ContyneÌ„ce which is a precyous fruyte the stondeth moch by abstynence For by abstynence vyces shold be destroyed not the body but that the body wax not bold in synÌ„e but rather quycke in good werkes therfore abstynence is very expedyent The vertue of contynence is nought but yf the body be tamed dyscretly by abstynence so that all inordynate affections be therby withdrawen For els al abstinence standeth in none auayle yf the body be suffred inordynatly to be encombred in vyces If our meate be euer taken as we wold take a medycyne than shall we lyue contynently And as soone as we lete go at large and release the reynes or the brydle of contynence in taking of our meate and drynke inordynatly hastyly and with pleasure anone the snare of lyking carnall lust is about priuely for to deceyue vs. Therfore as oft as nede requyreth we eate and drynk so oft we of ryght serue the flesshe and the body as lordes gyue to theyr seruauÌ„tes that nede is What is this vertu of contynence in this place but sobrenesse of lyuyng by the which sobrenesse the body receyueth bothe meat and drynke slepe There be many maners of sobrenesse in contynent lyuyng Of the which sobrenesse incontynent lyuyng One is abstynence for medycyne and that is for helth of body Another is abstineÌ„ce of auaryce that is for to spare costes The thyrd is abstynence of ypocrisy and that is froÌ„ vaynglory And the. iiii is abstynence of pouerte and that is for nede The .v. is relygious abstynence and that is for wynnyng of vertue for dystroyenge of vyces and for sharpynge of our goostly vnderstanding in wynÌ„yng of wysdome For ryght as erth stoppeth a wyndowe that the lyght may not come in so the vnderstaÌ„dyng goostly is stopped with excesse of meate drynke that we may not fele nor se the waye of vertue Sobrenesse is than a merytoryous vertue whan it is done pryncipally for god and in good forme in suche wyse that the body be prouyded after his nede without superfluyte so the it fayle or faynt not afore his tyme for to moch scarsyte or labour but that it be wysely kept yeâ—t wax not wanton in moch reste All our intent shold be occupyed about the profyte of the soule in loue and knowlege of god and in al such thinges that may lede vs to the loue of god For the soule is not made for the body but the body for the soule that it shold bothe serue it and help it to that intent that the soule with the body myght come to the knowlege of god The soule is only made for god for to be knyt and coupled to god To our lord it longeth for to slee and for to quicken agayne such as he made Therfore it is vnlawfull to vs for to slee that he hath made that is our body vyces he wold we sholde fle in our body but not the body by to moche abstinence whiche shold be ruled soberly by contynence not dystroyed by abstynence He dystroyeth and sleeth hymself that vndyscretely by abstyneÌ„ce and other grete labours past measure maketh hymselfe so feble that he may not serue god as he sholde discretly and so decayeth from his seruyce or than the ordre of kynd wold though it so be that feruour of deuocyoÌ„ or pure syÌ„plenesse excuse some The holy apostle wold that our seruyce shold be reasonable and not vnreasonable as it is wryten thus Ro. xii Bacionabile sit obsequium vestrum ⧠Now syster yf thou wylt wyte in what thynges lyeth contynent sobrenesse I shall tel the Sobrenesse standeth in .iii. thynges that is in qualyte quantyte and maner ☞ In qualyte that thou desyre no delycates nor precyous meates and drynkes nor also costyous but such symple meates and drynkes that lyghtly may be had and that nature may be susteyned without excesse that thou fall not in to the synÌ„e of glotony ⧠In quantyte that thou eate nor drynke not to moche nor ofter thaÌ„ it nedeth as thy rule techeth But temperatly that it be to the body refresshyng and not as a burden All seke folke be fre from this rule / for they may eate and drynke as oft as theyr sekenesse requyreth In maner that thou take not thy meate and thy drynke to gredyly nor to hastyly nor to receyue it vnmanerly but easyly and relygyously / so that your eyes be not lokyng about hyther nor thyther for to se what thy syster hath in her dysshe But only hold the content with such thynges as thou hast afore the. Eatyng and drynkyng with drede of god in scylence / not hastyly as though thou shold neuer haue ynough Fyll neuer thyne eyes before thou fyllest thy palate But with thankynges of god hold the content rather suffryng scarsyte than habundaunce Set not lytell by thy seruyce nor dyspise nothing that is set afore the. Nor grudge not though thou lacke sauce ne though thy meat be mysse sod or rosted But think that many better than thou art hold them pleased with fewer meates and more homly drest than thou hast For that thou puttest away from the they take for great deyntees Suffre pouerte Chrystes famylier frend to be homly with the and that loue with all thy myght bothe in meat drinke clothes and in all other thinges Se and behold how meke poore folkes be in theyr apporte in theyr answeres and how ferefull soo do thou Playne neuer nor grudge neuer for wantyng of meat drynke nor clothyng Euer hold thyself vnworthy for to haue yâ— thou hast For lacke or want of outward thiÌ„ges mekely borne encreaseth inward thynges by grace into grete goostly rychesse of a good conscyence The contrary dooth habundauÌ„ce and plente For where that moche habundaunce and plente is in outward thynges therfore the moost parte is great scarsyte inwardly of graces Of the measure of eatiÌ„g and drynkyng it is full harde for to gyue a certayn rule but thus that thou kepe a good meane betwene to moche and to lytell so that thou eate not soo lytell that thou may not serue god but be faynt and wery of thy comyn labour in religion And that thou eate not so moch that after thy meat thou haue no wyll for to pray nor for to rede nor for to be quycke vnto suche thynges as thou art bound to betwene these two kepe a meane Also of thy sleping kepe the same rule meane Thus yf thou gouerne the in thyne eatyng drinking thy meat shal be to the more sauery more ê“fitable more holsom lesse greue thy stomake and lyghtly for to be digested also it is more honeste relygious wtout synÌ„e He the lyueth sobrely is right able to vertu for he is quyk to do all good ded more chast in his lyuiÌ„g wyser in his speche redier to deuocioÌ„ cleuer in his affection Also
for because a mayde and a vyrgyn was the fyrst that caused it and made it that blissed lady our lordes moder vyrgin mayde was the fyrst that made a vowe to vyrginite and offred the glorious gyft first of all to our lord For though our lord sayd by that lawe GenÌ„ i. Crescite et multiplicamini et replete terram ⧠Growe and encrease fulfyll the erthe he sayd to vyrgins maydeÌ„s growe and multyply fulfyl heuen So than only the quere of vyrgyns after our lady may synge worthyly this newe song of our saluacion Luc i. Magnificat aiÌ„a mea dnÌ„m ⧠The .iii. thing is that all vyrgins maydens folowe the lambe whyder soeuer he gooth By this lambe I vnderstand our lord god man which ranÌ„e in the wretched way of this worlde in great purete holenesse bothe of body soule without ony corruption Onely vyrgins folow next this lambe in great purete of clennesse bothe body soule All other maydens that be no vyrgins in holynesse of vyrginite folow hym but not so swyftly for they halt on the one fote The body and the soule hath not be kept so hole wtout brekyng It was broken is made hole by chastyte The fote of chastyte is neuer so strong as is the fote of vyrgynite In .iiii. maner of wyse I fynst that our lorde that blyssed lambe walked in this wretched worlde whyle he lyued here after the .iiii. fete of a lambe ¶ One is in erth he walked mekely whyles he was amonge vs. In hell after his dethe he walked among fendes full fearefully Vpon the see after his resurrection he walked full merueylously And in heuen after his asceÌ„cyon he walketh now full hyghly In these sasame iiii maner of wyse walketh all vyrgins and maydens in this lyfe for they folowe this blyssed lambe fote by fote They walke mekely yf they be very maydens for the felaw of may denhode is mekenesse the token therof is shamefastnesse Euer they be shamefast of the thyng that longeth to breakyng or hurtyng of vyrgynyte and maydenhode They walke also dredefully For vyrgynite maydenhode among all the conflyctes of this fyghtyng chyrch in erth be more dredefull batayles to fendes than ony batayle of ony other good creature For the fende findeth no marke of his brennyng in the flesshe of maydens therfore he is aferd moost of theÌ„ for they onely breke his heed There may no delectacioÌ„ of carnal synÌ„e by fals suggestion rest in them They walke also in erthe merueylously Is it not a merueylous thyng a wondrefull for to lyue in flesshe not to be ouerthrowen in passyons of the flesshe truly yes and worthy great meryte hygh ioye They walke also in erthe hyghly for they passe in hyghnesse all other of lyuynge bothe prelates and subgectes but yf they be vyrgyns maydens as they be ⧠Lo syster what pryuylege longeth to meke vyrgins maydeÌ„s Fewe I fynd vyrgins but many I do fynde maydens and therfore this twelfth fruyt is called the fruyt of chastyte Vyrgyns be all they whiche set ther lyfe so hygh in heuenly lyuynge that though batayle of the flesshe be profered them they lightly and mightily with stand it so that the fend in his ê“fer is more aferd of theÌ„ than they of hym Maydens ben all they that suffre batayle and mightily ouercome them but euer they drede to fall therfore they kepe vnder theyr flesshe in chastysing for feare of fallynge Foure thynges I fynde of chastyte One is that it clenseth the body as the coÌ„trary wyse lechery defileth it so the though there were none other mede of chastite but cleÌ„nesse ne none other torment of lechery but the stynkyng fylth therof The honeste of chastyte shold be desyred and the fylthynesse of lechery sholde be abhorred Another is the chastyte maketh a manÌ„es mynde fre For it hath noo thought neyther for chyldren how they myght be made ryche but onely the mynde is set frely on god The .iii. is that it gladdeth the conscyeÌ„ce in as moche as suche one for the loue of Chryst dispyseth forsaketh all fleshly delytes The .iiii. is the bothe to man to aungels it maketh such a chaste soule to be loued so that bothe good and bad haue in reuereÌ„ce all chaste folke but auÌ„gels specially For lyke as naturally euery kynde loueth his own kynd so auÌ„gels for as moche as they be clene loue more famylierly all chaste folke as moost lyke to theyr own kynde ¶ For to wynÌ„e this vertuous fruyte of chastite to come to the ê‘formyng and ê‘fection therof is the eschewiÌ„g seperacion of all such that be eyther spekers of vnclennesse or doers of vncleÌ„nesse for to be louers of the coÌ„pani of chaste spekers chaste doers by whose exsample chastyte is taught lerned Also eschewing of delycates eyther in meate or drynke or slepyng or eatyng or els of fyne soft weryng whiche be norysshers of the flesshe Also kepyng of the out ward wyttes and senses the nothyng be sene nor herde nor touched which that shold tempt the. Also by eschewyng of ydlenesse which is the gates of all vyces namely of carnall vyces Also kepyng of the inward thoughtes affeccyons of the hert by the which affeccyon the wycked serpent the fende putteth in his venymous heed of vnclennesse Also besynesse of prayer wherby is goten of god helpe agaynst teÌ„ptacions who so gouerneth hym thus may lightly come to cleÌ„nesse of chastyte There be many degrees of chastyte There is chastite of wedlocke of wydow hode of maydenhode There is also chastyte in dede chastyte in affection Some be chaste in body not in soule as all such the kepe theyr bodyes clene from all actuall corruption but yet in hert and wyl they be wedded for they desire to be wedded All such for the moost party delite to here speke of corrupt loue desyryng to loue and to be loued and soo hyndre many a soule by theyr affection But now of the degrees of chastyte the whiche belongeth to relygyous folke and to all deuout maydens lete vs se ⧠⧠¶ The first degre is kepyng contynence from actuall dedes with a purpose for to lyue so and to wtstand al maner coÌ„sent to any vnleful styryng This degre is yet full nygh to lykyng and lust for new tornyng therfrom in as moche as yet it smelleth of carnall temptacions therfore it is full necessary the suche one so new torned from carnal synÌ„es vnto chast leuyng loke not agayn to suche carnalytees least it perysshe but that in all hast it aspyre vpward to another degre in an hygher degree of chastite that he may be safe from peryl therof This fyrst degree is yet in labour of batayle vncertayn of victory for asmoch as only wyll with gods grace fyghteth agaynst .iiii. enemyes that is agaynst the styryng of the flesshe agaynst the appetite of affection agaynst the styryng
so mercyably wold represse ouerthrowe vnclene temptacyons of vyces gyue fynally peas and rest to all such that haue good wyl for his loue to lyue in cleÌ„nesse Of such peas our lorde sayth thus Leuit. xxv Dabo pacem finibê° vestris dormietis et noÌ„ erit qui exterreat auferam malas bestias ⧠I shall gyue you peas in your flesshe ye shall slepe and there shal no fend make you aferd by illusions I shal also with drawe froyou wycked beastes of flesshly ly kynges Lo what our lorde dooth to all suche that haue a good wyll to lyue in cleÌ„nesse Haue a good wyll syster and thou shalt haue rest fro all vncleÌ„nesse inwardly set thyne hert on hym For who so wyll inwardly behold our lord haue all his delyte in hym he must lyft hymself aboue hymself as the prophete sayth Trenoâ— iii. BonuÌ„ est prestolare cuÌ„ sileÌ„cio salutare dnÌ„isede bit solitarius et tacebit quia leuabit se supra se ⧠It is ryght good and well done to abyde in swete stylnesse the helth of our lord in al our lyuyng so to syt solytaryly aloue wtin himself set asyde from all outward lettynges for the soule wyll lyft herself by grace aboue herselfe In suche solytarynesse stylnesse a clene soule fyndeth great rest fro concupisceÌ„ces fro troubles fro worldly occupacyons These .iii. thinges do let a chast soule fro inwardly beholding of god I mene of such worldly occupacions that be all worldly wtout ony intent of goostlynesse Outward occupacion in relygioÌ„ is not worldly occupacyons for it is done for a goostly ende for a heuenly rewarde bycause of obedyence But that call I worldly occupacions which is done only for wynnyng of worship of temporal good of fauour He that desyreth nothyng of all these neyther for hymself nor for his worldly kyn frendes than hath he nothyng wherby he shold be troubled let from inwardly beholding of god for he dredeth nothyng to lese of suche thynges neyther of worldly worship nor of ê“fyte nor of teÌ„porall goodes Also yf such one shake fro hym his curyous beholdyng of other folkes dedes yf he be no demer nor occupy his thoughtes in thinking about such thynges he may right frely be occupyed about inward thynges For he that wyll be occupyed with hygh heuenly thynges He must be fre from all lower worldly thynges A byrde yf his wynges belymed or bound or broben or plucked or cut he may neuer fle hygh Ryght so yf the winges of the soule that is goostly loue affectâ—on be lymed with worldly affeccioÌ„ or bounde by worldly gyftes or plucked with worldly delytes or cut by wtdrawyng of goostly loue it shall neuer well fle goostly †Many thynges there be which shold moeue styre vs to chastyte One is fredome to entend about the soules helth about the pleasauÌ„ce of the loue of god For besynesse about worldly thynges fleshly desyres is so inordinate peryllous that it letteth the spyrituall fruyt of chastyte Fleshly loue is to a chaste soule as byrde lyme the letteth it to fle chastly Who so wyll not be shakled tyed with suche byrd lyme of fleshly loues lete them lyue in fredome of chastyte clennesse bothe of body and soule Another thyng that ought to styre vs to chastyte is the excellency worthinesse therof by the which it excedeth ouerpasseth in fruyt and rewarde all other maner of chastyte bothe of wedlocke widowhed For where as our lorde assygneth vnto the bodyly spousayle but .xxx. folde fruyte he rewardeth the chastyte of wydo whode with .lx. folde fruyt the chastyte of maydenhode with a. C. folde fruyt as it is aforesayd Therfore saynt Paul exhorteth and couÌ„celeth bothe maydens wydowes and all vnwedded ê‘sones to chastyte as to thestate of more ê‘feccyon and sayth .i. Cor .vii. Dico autem non nuptis et viduis bonum est illis si sic ê‘maneaÌ„t ⧠I say he sayth to theÌ„ that be vnwedded and wydowes It is good for them to lyue in clene chastyte yf such rewardes be ordeyned for all .iii. degrees of chastyte I trowe a relygious woman which hath made her vowe to lyue in chastite shall haue thre rewardes One is for her vyrginite and maydenhode Another for her goostly spousage to god And the. iii for her meke abyding here in maner of a mournyÌ„g wydowe in as moche as she lyueth here vnder a mournyng habyte So than such shall receyue of god .xxx. folde fruyt lx folde fruyte and a. C. folde fruyt O how precyous gloryous is the fruyt of chastite whan it is the spyrytual aray of all chosen spouses of the kynge of heuen O how ryall is this aray semely vpon a chaste soule whan it causeth almyghty god to chuse suche a soule vnto his dere beloued spouse Chastyte it is that arayeth the soule with merueylous sayrnesse with inwarde clennesse with plenteous fruyt It arayeth the soule with glorious brightnesse with the rewarde of iÌ„mortalyte and with lastyng worshyp bothe in heuen and in erth as that holy goost wytnesseth in holy wryte where he sayth Sap .iiii. O quaÌ„ pulcra est casta generatio cuÌ„ claritate imortalis est enim memoria illius qmÌ„ et apud deuÌ„ nota est et apud hoiÌ„es ⧠O he sayth how fayre is chast generacion with bryghtnesse the mynde of whose remembrauÌ„ce is iÌ„mortal For it is knowen bothe ayenst god and ayeÌ„st man ye and not onely knowen before god man but it maketh also of men women aungelles as saynt Bernard sayth Quid inquit castitate decentius que de hoiÌ„e angelum facit ⧠what is more semely he sayth than chastite that maketh of chaste men and womeÌ„ aungels For though the chastyte of aungels be in more blysse yet the chastyte of man or woman that standeth in batayle is more stronge Chastite he saith is alonly that thyng that in the tyme place of this mortalyte repÌ„senteth a maner of iÌ„mortall glory and blysse Therfore it was that our mercyful chast louer and lord Iesu although he wolde haue his holy mother spoused to Ioseph to shewe the spousage were good yet he wold in her spousayl that she shold kepe the chastyte of vyrgynite to shew that it was moche better more glorious than bodely spousayle Therfore also it was that our heuenly spouse Iesu kyng of blysse called a way his owne chosen derlyng holy apostel saint IohnÌ„ the euangelyst from his bodely spouses and because he lefte his bodely spousayl for our lorde therfore he made hym more famylyer homly with hym before all other apostels And because he forsoke the carnall loue of wedlocke therfore our lorde fulfylled hym with the swetnes of his goostly loue more plenteous than other In soo moche that at his last souper he made knowen to hym that that was hyd fro all other And there slepyng on our lordes brest dyde