rather we deserue moche trybulacion The vertuous soule wheder it consyder it selfe or another it fyndeth mater of compunccion and sorowe for it knoweth that none lyueth in thys worlde without tribulacion The mater of true coÌ„tricion compuncion euer be our synnes vyces wherby we be so disposed that we may seldome beholde perfitly heuenly thynges And thou woldeste as besily remeÌ„bre thy dethe as thou doest yâ— length of thy lyfe thou shuldest more ferueÌ„tly applie thyselfe to amende the. And if thou woldest ê‘fitely remeÌ„bre the outragious peynes of hell pourgatory I suppose thou woldest be glad to suffre tribulacyon peyne labour here in this worlde with that thou mightest auoide those outragious peynes of euerlastynge damnacyon But for those thinges be nat iÌ„ our consideracion for we applie ourselfe for wordly pleasure therfore we continue remysse colde for lacke of grace inly deuocion And for the miÌ„de of man is nat constant in vertue therfore the bodye is more fraile lightly offeÌ„deth Therfore praie deuoutly mekely to our lorde that it wold plese him of his grace to gyue vs the spirite of coÌ„punccion say with the ê“â—hite Good lorde fede me with the brede of coÌ„tricioÌ„ with the habuÌ„dauÌ„ce of teris for my driÌ„ke ¶ The .xxii. chaptre of the consideracyon of the mysery of man w Here soeuer thou be or where soeuer thou coÌ„uerte the thou arte but a wretch without thou conuerte thy selfe vnto almyghty god where fore arte thou troubled if that any thynge happene nat to thy pleasure what creature in all this worlde hath all his plesure Se nat we that almighty god suffered many iniuries wronges and that ê‘sone hath most auauntage in hope that most suffreth paciently for the loue of our lorde The frayle worldly people beholdynge only outwarde thynges say thê° Beholde howe good a lyfe thys man hath howe riche howe greate possessions howe myghty power how stronge and fayre a nature But those goodes be of lytell certente euer in mouiÌ„ge and they be possssed euer with labour and feere Therfore beholde the heuenly goodes that shal be possessed with al pleasure and neuer fade The felicite of man standeth nat in the habundaunce of wordly goodes but it requireth thynges necessary for thys worlde Euer the more spirituall a man desireth to be the more byttnes he ê‘ceyueth in this worlde more clerely ê‘ceyueth the fautes of our corruptible kynde therfore the prophite Dauid desired of our lorde to be deliuered from all suche necessarie defautes that iÌ„ maner let men to come to ê‘feccion But wo be to them that knowe nat theyr myserie wo be to them that haue their greatest pleasure in this miserie corruptyble lyfe for and suche might euer lyue here they were rtent dispysynge in maner the true felicyte to come where euery man that cometh is most ê‘fytly suffysed O how vnhappy vnfeithfull creature that by inordinate desire of transetory erthly thiÌ„gdes arte so blynde that thou hast no spirituall tast but of car â—all thynges But at the houre of thy deth thyn iyen shal be opened with peynes than thou shalt know howe vyle litell of reputacion these thynges were wherin thou dydest put thyn vnhappy felicite But the holy sayntes and the deuoute louers of god haue nat pryncypally attended to those thynges that were pleasaunt to the flesshe or those thynges that haue temporally florysshed in thys worlde but all theyr hope entent was in thys worlde to possesse the goodes eternall All theyr desyre was exalted to the mooste hye and inuysible good leste it shulde be drawen to erthely thynges by the meane of thinges vysible O thou dulle sowle that perseuereste in out warde trybulacyon or inly temptacion and in both ouercome remembre that in tyme of trybulacion or temptacion is the most frutefull tyme of merite For thou muste go throught fyre and water before thou come in to the place of fynall consolacyion and rest And thou shalte neuer ouercome vyce but by vyolence we may nat longe be without synne tideousnes or sorow as loÌ„ge as we bere this fraile body oboute with vs we wolde be gladde to haue quyetnes from all synne and mysere but for asmoche as we haue looste innocencye by synne we be nat worthy to haue here the place of ioy and felycite Therfore we muste by pacyence abyde the mercy of our lorde vnto the tyme that our myserable mortalyte be perfitly chaunged in to the lyfe perdurable and immortalle O howe frayle is oure humayne lynage euer prone and redy to vyce This day thou art confessed of thy synnes the next day thou retornest vnkyndely to the same synne Nowe thou pourposest to cesse fro thy synne and within the space of an houre thou fallest vnto the same as thoughe thou haddest made no promise ne purpose contrary and therfore we haue sufficient occasion of humiliacoÌ„n wherby we may manifestly perceyue our owne iÌ„firmites vnstablenes And that vertue that we long tyme laboured for by grace obteyned is sone lost by necligence And we be remysse necligent nowe whan we be moste mighty to labour what shall we do whan we waxe dull in wytte feble in bodye O howe vnhappy be those that repute them selfe sure cessynge to labour ageynst vyce as they were sure iÌ„ good lyfe yet there is no token in maner of ê‘feccion in their lyfe they that thinke themselfe ê‘fite as I haue rehersyd it were expedient that they were iÌ„structe as Nouices begynners to growe in more ê‘fyte vertues ¶ The .xxiii. Chaptre of the meditacion of dethe PRouyde for thy selfe whyles thou arte here for thou seest that thys day a man is and the morowe he apperethe nat And whan he is wythdrawen frome the bodely syght he ys sone forgoteÌ„ gostely O the great dulnes and hardnes of manes herte that more myndeth prouydeth for transetory thynges present than eternall thynges for to come If thou woldest in euery worde warke thoughte remembre as thou shuldest sone dye than thou hauynge a good conscience shuldest nat so inordynatly fere deth It is more profitable to auoide synne than to flee dethe If thou be nat redy this day to dye by the same reson thou shalt nat be redy to morowe For to morowe is a day vncerteyne and thou knoeste nat whether thou shalte contynue therto or nay What auayleth yt to lyue longe thy lyfe to be lytell or nothynge amended A longe lyfe encreseth nat alweye vertue but dyuers tymes sinne and vice Wolde god we myght be conuersaunt eueriday in thys worlde withoute any offence ¶ There be many that counte many yeres of conuersacion but full fewe of frutfull lyuynge O it ys ferefull to dye but perauenture it is more ieoperdyous to lyue lenger Blessed be tho persons that contynually haue the houre of deth before theyr syght and that euery daye dispose them selfe to dye Reduce to thy remeÌ„braunce some persone that thou haste seene
charyte and to deface and put awey all the condysyons of my synnes Clense my conscyence from all synne and restore it vnto thy grace that by synne I haue loste And perfectly pardone me of all myne offences that I may receyue perfightly the swete kyssynge of peas what may I do more for me synne but mekely confesse theym with sorowfull wepig and incessauntly prayinge the of thy pyte ous mercy ¶ I beseche the lorde exalte me and be vnto me redy whan I am before the. O my good lorde soueraynly all my synnes dyspleasith me and by thy grace I wyll neuer begiÌ„ne them agayne but euer shall haue sorowe for theym as longe as I shall lyue and shal be redy to do penaunce make satisfaccyon of the best of my lytell power ¶ Wherfore nowe good lorde pardon me of my great and abhomynable synnes and for honour of thy holy name saue my soule whiche thou hast derely bought with thy moost precyous blode And I commytte me good lorde vnto thy great mercy and resigne me hooly vnto thy handes Do with me Lorde after thy bouÌ„te and nat after my malyce and iniquite ¶ Also I offre vnto the all my dedes that I haue done albe it they be full fewe and vnperfight that thou maist sanctyfye amende theym as they be agreable acceptable vnto the. And alweyes good lorde drawe me from better to better and conduyte and lede me slouthfull and vnworthy synner vnto good and laufull ende ¶ In lyke wyse I offre vnto the the desyres of all deuowte persones the necessytes of all good dedes of my kynsefolke and frendes and of all theym that haue done me goode or be dere vnto me and all other for thy loue and they that haue desyred or requyred me to make sacryfyce for theyr frendes lyuynge or passed the worlde So as they may sele helpe Consolacyon Defence And Preseruacyon frome all parels by thy grace delyuerauÌ„ce of peynes so as they may yelde vnto the Ioy gladnes with magnyfyinge praisiÌ„ge of theyr delyueraunce ¶ I offre vnto the also prayers holy oblacions for al them specyally that hath caused vnto me heuyues hurte or any maner of damage ¶ And lyke wyse for theym that I haue troubled greued vexed or sclaundred in wordes or dedes knowyngly ignorauÌ„tly to the ende blessed lorde that we all may be pardoned of our offeÌ„sis don the one agaynst yâ— other And good lorde Iesu take from our hertis all suspecioÌ„ wrathe indignacion and all that may breke or let charyte or dimynysshe vs from thy eternall loue O lorde haue pyte blessed Iesu haue pyte gyue thy mercy vnto all theym that asketh it and thy grace vnto theym that haue nede And make vs so worthy to haue that grace that we may go vnto the lyfe eternall Amen ¶ That the holy sacrament ought nat lyghtely to be forborne CapÌ„ .x. IT behoueth the often to tetourne vnto the fountayne of grace mercy bountye pyte and puryte that thou mayst be clensed from thy vices passions so as thou maist be made more stronge and wakynge agaynst all temptacions and subtyll craftes of the fende For thy ennemye knowynge the greate frute and remedye of receuiÌ„ge of this holy sacrament enforcethe hym by allmaner of accasyons that he may to drawe the vnto hym agayne and letteth the feythfull and deuout people whan any dysposethe theym to the receyuynge of thys holy coÌ„munyon The ennemye Sathan putteth vnto theym the moost greuous temptacions that he may Also it ys wrytten in the hystorye of Iob. thys yuell spiryte cometh amoÌ„ge the chyldren of god to th ende that by his cursed custome he perturbeth ê‘plexeth and maketh theym dredfull dymynysshynge theyr affeccyon and inpugnynge theym of theyr feythe so that ê‘auenture they leue their good purpose of that holy body that they at that tyme come for to receyue but we shulde take no thought nor feare of the crafty cautiellesof that false enemye yâ— be so foule horryble but all suche fantesyes we saulde cast agayne at the hede of that wicked spirite it is a pore myschyuous spirite that so letteth mockety vs. And for any assaultes or coÌ„mocoÌ„ns that he excyteth thys holy sacrament ought nat to be lefte Also often tymes to great solicytude for deuocion to be had letteth and somtyme ceryousnes of confessyon to be made But do after the councell of the wyse and take away this anxietye stryple for it letteth the grace of god and destroyeth deuocyon And leue not the holy receyuynge of Iesu cryst for lytell tribulacoÌ„n or deieccion pusyllanymyte but wyth good wyll go vnto the coÌ„fessour and pardon all other that haue offended the and if thou yaue offended any other mekely aske for gyuenesse And thanne drede not but god wyll pardon the. what ê“fiteth it longe to tary frome confession or to deferre the receyuynge of thy blessed sauyour First pourge the and cast out the venym and than haste the to take the remedye And thou shalte fele the moche better thann yf tyou haddest deferred it For if thou thys day lyue the holy receyuiÌ„ge for coldnes of deuocion feblenes of mynde parauenture to morowe thou shalte fynde thy selfe more slacke and so loÌ„ge wythdrawe that thou shalt fynde thy selfe moche worse more vnable Than as soone as thou maist take awey this feblenesse of mynde and the spyce of slowth For alwey only to be in anguysshe and heuynesse of thy synne passynge the tyme in trybulacyon and for dayly obstacles iÌ„perfeccions to with drawe the from these dyuyne mysteryes wythout tourniÌ„ge vnto the pytyous meryte of our sauyour cryste Iesu it helpeth the nought But greatly the longe taryinge to receyue thy saueour anoeyth and taryethe the shall brynge dayly vnto the a more slouthfulnesse ¶ But alas for sorowe some colde and desolate persones gladely seke causes of taryinge from confession and from the receyuynge of this holy sacra ment and for that they couete many delayes leste they shall be bounde to gyue theym selfe to a straytter maner in the ordre of theyr lyfe Alas howe lytel charyte howe sklender deuocyon haue they that putteth aweye so easely the receyuinge of thys holy sacrament O howe happy be they and agreable vnto almyghty god that ledeth so holy a lyfe that they may kepe their conscience in clene and pure drede so as they may dayly dispose and make theym redy and wyth greate affeccion desyre to receyue that holy sacrament if it were lefull at all tymes Neuertheles somtyme by mekenes to absteyne or for other lefull causes that may lett with reuerence is to be praysed But if slouthe or neclygence holde hym he ought to endeuour hym as far as in hym ys our lorde shall be pÌ„sent at his desyre which wyll specially beholde his good wyll but whan he is lawfully let if ye haue a good wyll pyteous mynde to receyue his maker yet he shall not fayle to haue the frute of
sufficient apte to haue good meditacions and to remembre the gret benefites that god hath done for the. The most holy men women that euer were audydynge all worldly company haue chosen to serue god in secrete placis one holy man sayde I come neuer amoÌ„ge coÌ„pany but I deê‘te with lesse vertu as it semeth me as we maye see by experyence yt ys more dyffyculte to kepe sylence in company than to â—e so cyrcumspecte that we offende nat in no circuÌ„staunce of speche It is moche more sure for a religious persone to byde at whome in solitarye contemplacyon than to be abrode in the worlde where he may lyghtly be brought in many folde temptacyoÌ„s Therfore they that entende to come to spirituall ê‘feccion they must with oure sauyour auoyde the tumultuous company of people there be no religioê° people that with suerte apere to the worlde but they be glad to be dymysshed from worldly occupacion And there is no man sure in prelacy but he that is redye to be subiecte And none that surely coÌ„mauÌ„deth but they that be redye to be obedyent And no man surely ioyeth but he that hath testymony of a good conscyence None speketh surely but they that be glad in tyme to kepe syleÌ„ce And euer the suerte of blissed peple is full of the drede of god euer the more grace vectuous theyr soules were anowrned wythe the more meke obedyent they were both to god man The suerty of euyll people risith of pryde and presuÌ„pcion in the conclusion it disceyueth them if thou be monke of the cherterhouse anker or ankeres as longe as thou lyuest in this lyfe euer beware of presumed suerty thinke that many holyer than thou in the syghte of the worlde for they re inwarde elacion presumcion haue perisshed therfore to auoide this inwarde vayne glory presuÌ„cion it is expedieÌ„t that we be exersysed with temptacioÌ„ O that religious soule that wolde it might contempne all transytory ioye and nether wolde ne it mystred to dele with the worlde Howe pure a coÌ„science might it preserue O that soule that wolde putte aweye all worldly besynes wolde laboure allonly for godly thiÌ„ges gostly goodys putte all their confidence iÌ„ god how great pese â—etnes shulde that soule haue â—here is no persone worthy to haue heuenly consolacion but if they exercise their self in holy coÌ„punccioÌ„ penaunce CoÌ„punccion is remembrauÌ„ce of our siÌ„nes with great displeasure whiche must be done iÌ„ secrete place as Dauid saith Lete thy inly sorow for thysiÌ„nes be done iÌ„ thy secrete chambre O thou religius ê‘sone thou maist fynde that grace in thy celle which thou maist lyghtly lese without in the world And thy celle well inhaunted shall waxe swete And if thou inhaunte it nat well It shall iÌ„duce the iÌ„ to we rynes displeasure If thou wilte in the begynniÌ„ge of thy couersacion indeuoure thy selfe to bringe the into a custome to abyde in thy celle with remeÌ„braÌ„ce that for a lytell tyme ocupyinge thy selfe well there thou shuldest therby come to euerlastinge liberte the abidinge that shulde be full plesauÌ„te to the. The deuoute soule in silence â—etnes moche ê“fiteth and there comith to thy vnderstandiÌ„ge the knowlege of the hydd scipture of god There it may fynde the water of contricion teris wherby it may wasshe cleÌ„se it selfe from siÌ„ne And euer the more it withdrawe it selfe fro all worldly tumultuê° besines the more famyliar dere it shal be to god And tho ê‘sons yâ— wtdrawe them from theyr worldly frendes knowleâ—â—â— our lorde with his aungels shal drawe nere aâ—â—â—â— withe them It is full expedieÌ„t for a religiê° souâ—â— to auoide yâ— vn ê“fitable plesure of worldly sight â—â—ther to desire to see the worlde ne there to be seen 〈◊〉 woldest thou see that thiÌ„ge that by righte thou maist nat haue And if thou myghtest haue it yet thou shulde haue lytell continuaunce therwithe for the worlde passeth with all his plesaunt delites The seÌ„suall desires draweth moueth a religius ê‘sone to go abrode but whan short reÌ„nynge or pleasure is past what remaineth but remorse of coÌ„scieÌ„ce iniâ—etnes of herte It is oftymes sene that a glad goinge out foloweth a sory returnynge And a mery cueÌ„tyde foloweth a sory morow tide for all carnall seÌ„suall ioy entreth with delite dobely but iÌ„coÌ„clusion it displesith hurteth what maist thouse without thy cloyster that thou maiste nat se within Beholde there heuen the elemeÌ„tis wherof all erthly substauÌ„ce be fourmed what can thou see vnder the soÌ„ne that may any space abyde If all wordly plesurs bodily were preseÌ„t what shulde it be but a vaine sight lyft vp thy iyen to heueÌ„ pray out lorde of mercy for thy synnes necligeÌ„ce leue yâ— vaine thiÌ„gê to those yâ— be vaine atteÌ„de to those thiÌ„ges that our lorde coÌ„maundeth shet the dore of thy soule calle thy lorde Iesu to the abyde wyth hym iÌ„ thy cell for thou shalt nat fynde so great peas in no other place And thou woldest nat go fourthe ne gyue attendauÌ„ce to thiÌ„ges vn ê“fitable thou shuldest rest i more â—etnes But if thou haue delite to here noueltise thou muste somtyme therof suffre trybulacyon of herte ¶ The .xxi. chaptre is of yâ— coÌ„punccioÌ„ of maÌ„nis hert ANd thou wylte proffyte spyrytuallly preserue the in the drede of god and stande rather vnder obedyence than in thy propre wyll resraine all thy sensuall partes with the brydell of reasoÌ„ teÌ„perauÌ„ce Haue ê‘fite coÌ„punccion of hert thou shalt fynde inly deuocion CoÌ„punccyon sorowe for our synnes sheweth many thynges to vs that a dissolute behauiour hideth and leseth It ys merueylc that any persone in this worlde consideringe his exile great ieopardise can be mery in any worldly thinge For the vnstablenes of herte necligence of our defautes we ê‘ceyue nat the sorowe of our soule therfore we oftymes laughe vainly at those thingê whereat we shulde rather wepe There is no ê‘fite liberte ne true ioye but in in the good conscience and the drede of god That person is happy that hath grace to auoide the impedimentê of holynes of mynde can assemble all the vertues of theyr soule in very true coÌ„punccion and meditacion of god That ê‘son is happy that auoydeth euery thynge that maye of reason offende his conscience Than they that be ouercome of customable synne let them striue mightely ogeynst theyr custome For euyll custome may be ouercome by good custome Haue thy coÌ„sideracion fyrste of thy selfe and monisshe thy selfe before al other frendes It is nat expedient that man iÌ„ this lyfe haue many consolacions wordly and if we haue nat deuyne consolacyons it is for that we haue nat true compunccyon of herte or elles that we refuse nat vayne consolacyons of the worlde we shulde repute our selfe vayne vnworthy to haue deuine consolacions but
with the prophete Samuel that thou vouchesaue to speke to me thy selfe I shall here the. Let nother Moises ne none other ê“phet but thou good lorde the inwarde inspirour of al ê“phetes speke to me in me For thou only without them maist ê‘fitly teche me They withoute thy goodnes can nat profyte me They may well ê“fer vtter thi wordes but they can nat gyue the spirite of vnderstandynge they ê“fer fayre wordes but if thou worke nat with them they make none ardour inwarde they shewe fayre letters writtiges but thou alone openest theyr sense they profer great misteries but thou alone openest the clere vnderstandige of them They shewe thy coÌ„maundementes to be fulfylled but thou alon helpest vs by thy grace to perfourme them They shewe vs the way that we shulde walke i but thou alone doest coÌ„fort vs to go theri They worke only without forth but thou only illumynest within forth They onlye water outwardely but thou gyuest vs the frute of grace good workes They crie speke to ys in outwarde wordes but thou giuest vnderstandinge of that we here wherfore I besech the that I may here the speke to me nat moyses lyst I die be voyde of the frute of good lyuynge if I be only outwarly monisshed nat iflamed iÌ„wardly that nat thy worde be only herde nat fulfylled in dede knowyn nat loued byleued nat kepte so be to me daÌ„pnacioÌ„ speke thou good lorde to me thy seruaunte shal be redy to here the for thou haste the wordes of eternall life shyt in the Speke to me I beseche the yâ— wordes of rsolacion coÌ„forte to my soule to the amendement of my lyfe to thy euerlastinge laude praysinge in heuen ¶ The .iii. chaptre howe the wordes of god shulde be wekely herde howe many ponder them nat in theyr conscience OUr lorde spketh to his deuoute seruaunt saiynge thous My sone gyue hede to my wordes they be full swete pcellige alwisdome cuÌ„nige of philosophers wise men of this worlde Mi wordes be spuÌ„al gostly lyfe nat paisible in mannes mynde they be nat to be applyed ne drawed as vaine complacens but to be herde stydfastly in sylence and peas of soule and to be taken with al humslyte desire of the soule The deuoute seruaunt of god answereth his lorde god thus sayinge to hym Blessed is that man that thou doest enfourme and teche good lorde to vnderstande thy lawes coÌ„maundementis that thou maist so spare hym in the day of thy wrathe fro thy indignacion that he be nat loste wythout coÌ„forte in the lande of dampnacion Oure lorde say the agayne I haue taught ê“phetes with other fro the begynnige of the worlde hytherto and yet I cesse nat to enforme men but many there be that be harde defete to here my wordes Many here more gladly the wordly spekynge than godly or gostly spekynge Many folow gladly theyr flesshely appetites of theyr body than the pleasure or coÌ„mauÌ„d ment of god The worlde ê“mitteth somtyme gyueth vs temporall thynges lytell of valure for the whyche we serue it with greate desire But god almyghty ê“mytteth gyueth vs hye thynges eternal yet men be dulle lowe to his seruice and to at tayne suche rewardes as he ê“mytteth Who so serueth obeyeth god almyghty in obseruynge his coÌ„maundmentis as it is obeyed to wordly princes maysters Almoste none for a lytell fee or prebende greate iourneys harde labours be take an hande for suche wordly lordes for yâ— etnallyfe skarsly we may any labour or any hardnes suffre So a vyle price is besily sought an excellent rewarde is put vnder For a peny to be gotten or won we wyl lightly put our body soule iÌ„ ieoâ—dy aueÌ„ture for a vaine thynge and a lytell ê“myse we gyue oft our selfe day and nyght to great fatygacyon but alas for god almyghty that is euerlastynge goodnes rewarde of ryght wyse people for the vnspectable iestymable Ioy in heueÌ„ or for the hye honour glory intermynable for to be had in rewarde in heueÌ„ we dysdeyne be slowe to suffer a lytell faty gacioÌ„ Be thou ashamed sayth our lorde god to slowe folke repreuyth them with theyr seruyce that worldly folke be fouÌ„de more dylygeÌ„t to theyr ê‘dycioÌ„ thaÌ„ be to euerlastyng lyfe they ioy more in vanyte than other in trothe or stedfast thynges yet they be ofte frustrate of that that they truste vpon but the promyse of our Lorde god deceyueth no man for he is true faythfull all his wordes behestys to suche folke specyallye that serue hym vnto theyr ende I am sayth he the rewarder of all good folke and the prouer helper of all deuoute men wryte my wordes sayth he in thy herte thynke vpon them they shall be to the right necessary in tyme of trybulacyon Thou shalt vnderstaÌ„de iÌ„ tyme of my vysytacyon these thynges that thou redyst before vnderstaÌ„de nat I am wonte to vysyt sayth our lorde my seruauntis in two maner wyse that is to saye by probacyon and coÌ„solacyon I proue them dayly by rebukynke theyr vyces defautes and I coÌ„forte them agayne by exortacyon to vertu and to the encrese of grace He that hereth my wordes and dispyseth them hath that shall iuge hym iÌ„ the last day ¶ The .iiii. chapter how by prayer we may opteyn to deuocyon THou good lorde arte all goodnes I am nat worthy to speke to the thy excellence is suche I am thy moost poore seruauÌ„t moost abiecte worme moost poore coÌ„temptyble of all other for I am very noughte nothynge hauynge ne nothynge of valoure thou alone good lorde arte god ryghtwyse and holy thou arte almyghty thou geuest all thyng thou fulfyllest all thynges leuynge all onely the synfull voyde of grace haue mynde good Lorde of thy merytes fulfyll my hert with thy grace for thy workynge is neuer voyde Howe may I lyue withoute great anguysshe perplyxyte in this wretchyd lyfe but if thy grace mercy coÌ„forte me wherefore I beseche the that thou turne nat thy gracious face of helpe from me tary nat thy vysytacioÌ„ from me with draw nat thy swete consolacioÌ„ fro me that nat my soule be aryfyed be made as drye erthe withoute the moystoure of grace good lorde teche me to knowe fulfyll thy wyll teche me to lyue humbly and worthely in thy pleasure for thou arte all wysdom iÌ„ the which thou knewe me before the worlde was and before I was brought into this lyfe by naturall byrthe ¶ The .v. chapter how we ought to beleue truthe huÌ„ilite before god here SOn sayth our lorde walke before me alway iÌ„ truth symplicite of herte all doublenes auoyde from the in suche wyse do alway seke me He that walketh before me and alwey in trouth shal be safe from all perellys Ieo berdyes trouth shall delyuer hym froÌ„ deceyuours
loue pryuate Ioye They do away and put to as they fauoure nat after the pleasure of the hye truthe of our Lorde cryste iesu In many folke is IgnorauÌ„ce but moost in theym that haue but lytell vnderstandynge and therfore they but seldome loue any persone perfytly or ghostly many men be drawen by naturell affeccion loue nowe to this saynt or man nowe to that some to this some to that and as they behaue them in these erthely thynges here so they Imagen to be of heuenly thynges But great dyffereÌ„ce is betwyxt the thynges that Imperfyte folke do Imagyn or coÌ„syder and these thyngê that deuout and illumynyd persones seeth by heueÌ„ly illustracyon therfore sone be ware to treate vpon suche thynges curiously that excedeth thy knowlege but labour thou rather and indeuour thy selfe that thou may be sorted with the leest or lowest that is in heuen thorowe the merytes of good lyfe what auayleth it a maÌ„ to knowe which Saynt is more worthye in heuen than other but if he wolde humble hym selfe the more or wolde gyue more laude and praysynge vnto God therefore He pleasyth god more that thynketh busyly with repentaunce of the greatnesse and grefe of his synnes of the want of vertue that he hath wherby he dyffereth from the holynesse of sayntes than he that dysputeth of theyr degre in heuen more or lesse Better it is a man with deuoute prayers and wepynges to praye to sayntes and with humylyte of soule to adquyre and purchas theyr helpe than to enquyre by vayne inquysycyon theyr secretes They be well coÌ„tent euery chone with hys ioy If men here lyuynge were content and wolde refrayne theyr vayne spekynge and conteucyon a boute theym They haue no glorye or exaltacyon in theyr owne merytes for they assygne no maner of goodnesse vnto theyr owne selfe but to God all onely the whiche hath gyuen theym all thynges of his infynyte grace and charyte they be replenysshed with so great loue of God and with so abundaunt and folowynge Ioye there vpon that no glorye norfelycyte maye decreace or fayle them All the Sayntes in heuen the hyer they be in glorye the more humble and lowe they be in theyr owne syght and more nere and dere to me in loue It is wryten in the apocalyps that the Sayntys in heueÌ„ of humblenes dyd submytte theyr crownes before God and they fell on theyr faces before the humble lambe Cryste Ihesu adhowrynge and worshyppynge hym as theyr lorde God euermore lyuynge withouten ende Many folke enquyre busylye whiche Saynt is more preferred in the kyngedome of almyghtye God that knowe nat yf theyr selfe shall be worthye to be accompted with the leest Saynt in that kyngedome It is not a lytell but a great thynge and grace to be in the leest sorte in heuen where all that be there are greatlye magnyfyed of God For all that be there be called and are the chyldren of god almyghtye whan the apostellys of God questyoned amonge theym whiche of theym shulde be more preferryd in the kyngedome of Heuen They herde agayne the answere of our Lorde But if ye be conuertyd and made meke pure and withoute malyce as chyldren be ye shall nat enter the kyngedome of euerlastynge lyfe and he that huÌ„ bleth hym as this chylde he is more worthy iÌ„ yâ— kyngedome of heueÌ„ wo be to them that dysdayne to huÌ„ble themselfe with chyldreÌ„ for they for theyr presuÌ„pcioÌ„ pryde shall nat be suffred to enter the humble yate of heueÌ„ the which admyttyth none but humble and meke folke wo also be to ryche folke the which be ouercomen by Inordynate loue of theyr ryches For suche ryche folke haue here theyr consolacyons and Ioye And therfore at the last poore folke that be here humble of herte and content with theyr poore degre shall enter into the glorye of God for suche penury and hardenes wronges and other ylles as they haue suffred here lyuynge in this vale of myserye where ryche folke lyuynge here in welthe and pleasoure shal be shyt out with great sorowe and lamencion for that they haue loste so Inestymable a Ioy for a short worldly delectacyon that they had here lyuynge ioy therefore ye humble folke and also poore for ye shall enheryte the euerlastynge ioy and kyng dome of God if ye lyue well here in this mortall lyfe with perseueraunce ¶ The .lxiiii. chapiter All hope and truste that maÌ„ hath is to be fyxed in God all onely LOrde god what is my truste yâ— I haue iÌ„ this lyfe and what is my moost solace coÌ„forte of all thynges vysyble yâ— I se vnder heueÌ„ Is it nat thou whose mercy is iÌ„numerable yes sothely whaÌ„ hath it be well with me at any tyme without the or whan myght any yll happe or come to me thou beynge present Sothely neuer I had leuer be poore with the than to be ryche without thy presens I had leuer be a pylgryme here in erth with thy presens thaÌ„ to possesse heuen without the For where thou arte there is heueÌ„ and where thou arte nat there is dethe and also hell Thou arte all my desyre and therfore I haue nede to lament to pray and crye contynually after the I may trust fully in none but in the for there may be no helpe in cases of nede but in the only my lorde god thou arte my hope my trust my moost faythfull conforte and helpe in all thyngâ— all other persones seke theyr owne profyte and auayle but thou alonly pÌ„tendest and sekest my profyte and helthe eternall also thou turnest all thynges to my well ye whan thou sendest me troubles afflyccioÌ„s and temptacyoÌ„s all such thou good lorde ordeynest for my wele and profyte that by a thousande wayes arte wont to proue thy chosen and beloued seruauntes in which probacioÌ„s thou art nat lesse to be pray sed than if thou had replenysshed vs with heueÌ„ly coÌ„solacions In the good lorde I put all my hope so cour I sette all my trybulacyons and anguysshe in the for all that I beholde se without the I haue ê“ued it infyrme and vnstable The multytude of carnall frendys auayleth nat nor stronge helpers shall nat may helpe ne wyse couÌ„ceylers may gyue any ê“fytable answer or counceyll ne the bokes of doctoures may confort ne any pÌ„cyous substauÌ„ce may delyuer fro thy hande ne any secrete place may defende man but if thou lorde god wyll assyst helpe coÌ„forte couÌ„ceyl instructe kepe hym all thynges that â—eme for to be ordeyned to mannes pease and felycyte If thou be absent they be nat worthye ne they haue or gyue any true felycyte to any crature thou my lorde god therfore arte the ende of all goodnes the hye lyfe of all the profouÌ„de spekyng of all eloqueÌ„ce the moost stronge hope solace of thy seruauÌ„tes Myniyen intendynge into the I truste fullye in the my lorde god father of mercyes Blesse and saÌ„ctyfy my soule with heuenlye blessynge that it may be made
thy coÌ„maundement withe meke hope an reuerence And truely I belyue that thou arte here presente in thys holy sacramente very god and man And thou wylte I shall receyue the and Ioyne me vnto the by charyte wherfore I humbly pray and requyre that it may plese the to gyuevnto me thy specy all grace so that I may be all relented and flowe in thy loue in suche wyse that I shall not desyre any other consolacyon For thys hygh worthye sacrament ys the helthe of soule and body It ys the medycyne of all spyrytuall sekenes in the whyche my synnes be heyleed passyons be refrayned temptacioÌ„s be ouercome and mynysshed more greate graces be gyuyn the vertue begonne increased faythe ys enestabysshed hope ys made stronge and fortyfyed charyte ys brannynge spred abrode ¶ O my god the defender of my soule and the repayrer of the weykenesse of man and the sender of all Inwarde comforte Thou hast gyuen and dayly gyueth vnto thy well beloued frendes in thys holy sacrament deuoutly receyuynge it many commodites For thou infusest into theyr soules grete comfort agaynst dyuers trybulacions and frome the depnesse of theyr owne ouerthrowynge thou areysyst them to the hope of thy dyuyne helpe And with a newe grace thou inwardely renewest and lyghtnest theym in suche wyse as they that fele theym before the receyuynge of the Sacrament heuy and dull and ouerthrowen and without affeccyon and moyster of deuocyon ¶ After that they haue ben fedde wythe thys heuenly mete and brynke they haue founde them selfe chauÌ„ged into a merueylous Ioye whiche thynges thou doest vnto thy chosen people by dispensacion of thy pure bounte so that they mayeveryly knowe by open experyence that nothynge they haue nor may haue of them selfe and what grace or goodnes they haue it cometh of the. For of theym selfe they be colde harde vndeuoute but of the they be made feruent Ioyous deuoute For who ys he that cometh mykely vnto the fountâ—yne of swetnes and shall not brynge some litell quantite of swetnes therfrom I shall alwey put my mouthe vnto the hole of the heuenly pype of that founteyne that I maye at the lest take a lytell droppe to satysfie my thyrste so that I be nat all drye And though I may nat be heuenly enflamed as yâ— cherubiÌ„s ceraphyns yet wyll I enforce me to deuocioÌ„ and prepare my herte mykely to receyue thys holy louynge sacrament shall desyre to be enbraced with a lytell flame of that goodly loue O good Iesu holy right pyteous sauior what so euer vertue or goodnes yâ— fayleth in me I benigly beseche the graciously of thy pyte to supplye it by thy greate mercy Thou that hast called all feithfull creatures iÌ„sayiÌ„ge vnto theym â–ª come ye all vnto me that labour be charged I shall refresshe you But alas good lorde I pore synnerlabour in theswette of my vysage am tormented with sorow of my hert I am charged with siÌ„nes and trauailed with teÌ„p tacyons entryked and oppressed with many yuell passions And lorde there is none that may delyuer me or make me safe but thou my only god and sauyour to whome I commytt me and all my causes to th ende thou kepe me and lede me to the lyfe eternall Receyue me vnto the praisynges of thy name that hast made redy vnto me thy precyous body blode to mete and drynke My lorde god and sauyour grauÌ„te vnto me by thy greate bounte that in customable receyuynge of thy holy mysterye the affetcyon and desyre of my deuocyon may be encreased ¶ Of the dygnite of the sacrament of the aulter of thordre of presthod CapÌ„ .v. IF thou haddest the puryte of aungels and the holines ofsaynt IohnÌ„ Baptyst thou shuldest nat be worthye to receyue or trete of that holy sacrament for that is nat due to the merites of men that a man shulde consecrate treate of the sacrament of thys blessed body of Iesu crist aud take in mete the brede of aungels O great mysterye and the meruelous dignyte of prestys vnto whome is gyuen that that is nat graunted vnto the aungels For the prestis only duely ordred in the churche of crist haue power to do and to consecrate the holy dody of Iesu criste Certeynly the preest is the mynyster of god vsynge the worde of god by the coÌ„maundement and ordynaunce of god But god is the pryncipall iÌ„uysible werker to whome be submytted all creatures to be ordred after his wyll and all to obey vnto hys coÌ„mauÌ„demeÌ„t Than thou oughtest more to beleue in almyghty god i yâ— right excellent sacrameÌ„t than to thy ê“pre will or any othervisible tokeÌ„ And therfore to thys holy werke thou oughtest to come with great drede and reuerence Take hede than and se from whome thys mysterye is gyuenvnto the and that is by the puttynge to of the handes of the Bysshoppe thou arte admyttede vnto that hye cometh Beholde nowe thou arte made a preste and sacreyd to do this holy mistery Se than that feithfully and deuoutly and in due tyme thou offre thy sacryfice vnto god and shewe thy selfe irreprouable wyth oute defaute Thou hast nat loused thy charge of lyuynge but hast bounde the wyth a more strayte bonde of discyplyne and arte holden to a more great parfeccyon of holynes The preeste ought to be adnowrded wyth all vertues and gyue all theyr example of good and holy lyfe Hys conuersacyon ought nat to be wyth comon people or the weyes of comon men but with the aungelles in heuen or wyth the perfight men in the erthe ¶ The preeste clothede wythe holy vestymentes occupyeth the cometh of Iesu criste to th ende that he may humbly praye vnto god for hym selfe for all other For he hath bothe before hym and behynde hym the sygne of the crosse that he may contynually remembre the passion of our lorde iesu crist Before hym he bereth the crosse to the ende that he dilygently beholde the traces and the examples of our lorde Iesu criste and that he feruently studye to folow theym Behynde hym also is signed with the crosse to the entent he shuldesuffre for the honoure of god all aduersytyes Iniuries done vnto hym of other Before hym he bereth the crosse for that he shulde be wayle ê“pre hys sines And behiÌ„de hym lyke wyse by great compassyon to sorowe the sinnes of other and to knowe hymselfe that he is a man betwene god and the synner And that he depart nat from oryson and froÌ„ yâ— holy oblacion to the tyme the he deserue to purchase the grace of god whan the preste sayth masse he honoureth god he gyueth ioy vnto the aungels he edyfieth the churche he hel peth the louiÌ„ge people he gyueth rest to them chat be passed and maketh hym selfe partyner of all good werkes ¶ A inwarde remembraunce and excercyse that a man ought to haue afore the receyuiÌ„ge of the body of our lorde Iesu crist CapÌ„ .vi. LOrde whan I thynke
redy to helpe the. That soule rydeth full pleasauntly whome the grace of oure lorde supportethe and bereth vp What meruayle is yf that soule be nat ouer charged with trybulacyon that is supported of hym that is omnypotente and ys conueyed by hys infynyte wysdome we be gladde to haue consolacion and supportacion in all our lyfe and labours and sory to be without them or to forsake our owne ê“pre appetyte and pleasure The holy martyr seynt Laurens was so feruent in the loue of our lorde that he gladly forsoke nat alonly the worlde his speciall beloued frende and preste Sixtus but also his mortall lyfe by passion moste terryble and ferefull he ouer came the loue of man by the loue of his maker he made coÌ„mutacion of transetory consolacion lyfe for euerlastiÌ„ge solacyous life Here we may lerne to coÌ„fourme our will to the wyl pleasure of god whan he of his grace taketh to his mercy any of our frendes be they neuer so dere specyal to vs. For lyke as we come to the worlde by hys will coÌ„mandement so we must deê‘te fro this mortall lyfe teÌ„porall cohabitacioÌ„ It is no lytell ne shorte batayle a man to ouercome him selfe and to ordre all his affeccions to the pleasure of god The veray true louer of god studyê° desire of vertue is nat besy to acquyre wordly consolacion or sensuall pleasurs ne bodely delectacions but rather glad for the loue of god to exercise theyr selfe in harde and payntfull labours whan the spirituall deuyne consolacioÌ„ is grauÌ„ted to yâ— for a tyme repute that of his goodnes nat of thy deseruynge be nat therof ioyfull to moche ne pÌ„sume therof vaynly but be therof meke and circuÌ„specte timerous iÌ„ all thy actis for that houre shall passe teÌ„ptacion tribulacion shal come And whan they come take nat iÌ„moderate thought or sorow ne in no wise dispeyre nat but mekely pacieÌ„tly abide the deuine coÌ„solacion for he ys of power to graunt to the more habuÌ„dauÌ„ce coÌ„tynuauÌ„ce of spirituall consolacion swetnes than thou hadest before And merueyle nat of suche altercacion in thy mide for thou art nat the first that hath had experiens of these for the holy seyntes ê“phetes prÌ„iarkes and appostels haue had like altercacions of minde somtyme mery by deuyne consolacions somtymes ê“ued by withdrawiÌ„ge of coÌ„solacion belapped with tribulacion vexacion The ê“phete Dauid hauig yâ— coÌ„solacious â—sence of the deuyne grace sayde he shulde neuer be remoued therfro without ende anone whan he had experieÌ„ce of yâ— abseÌ„ce of this grace he saide to our lorde thou hast withdrawen thy delectable chere of thy presence I am made disolate troabled betwene those .ii. extremites of ioy trybulacion take we no defeÌ„ce but rather prai we with Dauid sayiÌ„ge I shalnat cesse to crye to yâ— formÌ„ey I shall mekeli pray to yâ— my lord god so finally he ê“curid â— frute effecte of his prayer as he testifieth sayinge Our lorde hath harde me hath mercy of me ys made my helper after saith Good lorde thou hast tourned my sorowe iÌ„to ioy thou hast belapped me with ioye If almyghty god hath in this wise delt with the great excellent seyntes we that be of smale reputacion may take therof confidence in god thoughe we haue somtime feruour of spirite somtyme lacke of deuocion spirituall coÌ„solacion for his spirite of holy coÌ„solacion cometh deê‘teth at his pleasure as yâ— holy man Iob sayth Thou graciously visetest him in the morowtyde and shortlye afterwarde thou ê“uydest hym by mater of pacieÌ„ce And therfore wher in shall I truste or in whome shall I haue coÌ„fidence but in the great mercy of god hope of the heuenly helpe If I myghte haue the assistence of good deuoute men the helpe of holy bokes and the roiall noble processe of scrypture also incited to deuocion by the meane of swete melodyous soÌ„ge all those thiÌ„ges may lytell auayle whan I am lafte to my frailte and pouerte without grace than there is no betâ— remedye but by pacience to remoue owre owne wil conforme vs to the wyll of god IohnÌ„ Gerson the auctour of this treatese sayth he neuer had knoweâ—ege of religious persone but he had at somtime subtraccion demynucion of gostly swetnes feruoure deuocion There was neuer religious soule so ilumined orso rauisshed in yâ— visioÌ„ of our lorde but it was ê“ued by teÌ„ptacioÌ„ other afore or afterward For ther be none worthy to haue yâ— hye deuine ê¯teÌ„placioÌ„ but if be they be exercised firste with some tribulacion for the loue god it is ê“uyded by the greate wysdome of god to the electe soules to haue temptacioÌ„s as a signe or token of coÌ„solacion to come For to those that be prouyded pacyently by tribulacions be ê“mysed of our lorde heuenly rewarde coÌ„solacoÌ„n as it appereth by the seÌ„tence of the holy gost shewed bi the mouthe of the holy euangeliste IohnÌ„ seyiÌ„ge who souer ouercometh tribulacioÌ„ by pacieÌ„ce vice sinne by resisteÌ„ce shal be fed with the frute of yâ— tree of lyfe yâ— is with the clere deuine vision vnspekable fruicion of yâ— blessed godhed also the deuine ê¯solacion is grauÌ„ted vnto man for to make hym more stroÌ„ge to suffre aduersite And anone folo with teÌ„ptacioÌ„ list that maÌ„ take any elacion of yâ— gostly ê¯solacioÌ„ The deuil slepith nat ne yâ— flesshely appetitis be nat yet morfied therfore pÌ„pare thyselfe to batell for thou hast ennemies on euery side he that neuer sesith to assaile y◠¶ The .x. chaptre of yeldiÌ„ge thaÌ„kes to god for hys graces wHy secheste thou reste whan thou arte ordeined in thys lyfe to labour Applye thyselfe more to pacience than to consolacyon or pleasure to the crosse of penaunce rather than to temporall ioye pleasure There ys none so seculer or wordly but if they might haue coÌ„tinuaunce of spirituall coÌ„solacoÌ„n they wolde gladly accepte yt For the spyrytuall ioyes excede all other wordly coÌ„solacioos bodely pleasures All wordly bobely plesurs be transetori mixte with somdele of vnclenes But the spitritual plesurs desyres be pure honest ioyfull ê“cedynge of vertues grauÌ„ted of our lorde alonlye to pure and clene myndes But this tranquylyte of gostely coÌ„solacions is many tymes ouerflowen by the outragious teÌ„pestis of teÌ„ptacion The false lyberte of lyuynge greate coÌ„fidence in our owneselfe be two thinges moche coÌ„trary to heuenly visitacion consolacion Our lord shewith his goodnes to man grauntinge to hym yâ— grace of gostely consolacion But man sheweth his vnwise neclygence whan he withdraweth coÌ„digne thanke ne iÌ„puteth nat this grace only to oure lorde and therfore we be nat worthye to haue his mercyfull grace to abyde with vs. Grace is euer grauÌ„ted to the meke soules that euer be rede to yelde thaÌ„kes to god for his mercyfull benefaites and coÌ„trariwise grace is withdrawen fro the
vnkynde the elate persone I desire nat to haue that consolacoÌ„n by the whiche the compunccion of hert may be minysshed or remoued ne that desire or loue that with drawyth coÌ„teÌ„placion inciteth my frayle soule to elacyon Euery excellency is nat holy ne euery desyre pure ne enery swetnes good holsome There be diuers thynges full dere to man that be nat accepte to god we shulde accepte gladly the grace wherby we mai be made humble and tymerous to god and more prompte to forsake our propre appetites wylles That soule that is perfytelye enfourmed wyth the rewarde of grace lerned with the rod of subtraccâ—on of grace hath none audacite to ascribe any vertue or grace to it selfe but rather it reputeth coÌ„fesseth it selfe pore and naked yelde thou to god that is his to thy selfe that is thyne that is to say thanke our lorde for his graces thy selfe for thy synne for the whiche iuge thy selfe worthy for to haue peine sub traccion of grace There may no soule attaye thys hyghe degree of grace or perfeccion ne stande theriÌ„ without it grounde it selfe in humilyte obedyence Tho that be moste precious highe in the sighte of god be moste vyle lowe in theyr ê“pre consideracion the more precious that they be in grace the more meke they be full of trouthe of heuenly glory nat auidious of wordly vanite Tho that be roted ê‘fitly fixed in the drede loue of god may nat of no wise be obstynate or proude And tho that ascribe al the goodes that they receyue to almighty god they be nat desirous of the vayne coÌ„mendacyon of man but they rather desire the glory coÌ„meÌ„dacion whyche is of god alone and they labour that god be honoured loued of all his sayntes they refarre all theyr labours to the same ende Be thou kiÌ„de iÌ„ yeldynge thankes to god for the smale benefaytes that therby thou maiste deserue more greate ê“fitable graces Repute the lest giftes of god gret the naturall dyfformytees and specyall tokyns of loue for they be medycyns meanes to meke oureselfe If we wolde consider perfitly the honour and dignite of the lorde that grauÌ„teth vs those gyftes we shuld exsteme no gyft lytell ne vyle Howe may we Iuge that thynge lytell in acceptacion that is gyuen of yâ— great kiÌ„ge maker gouerner of yâ— worlde without whose wyl ê“uidence there fallethe no lefe â—to the tre And therfore he gyueth to diuers of hys electe people peynes tribulacions bodely gostly as me anes of euerlastynge ê“mocion who soeuer desyre to retayne the grace of god let hym be diligent iÌ„ yel dynge thankes for the graces that he hath receyued And euer applie thyselfe to wisdom mekenes lyst that thou lese the grace that thou haste receyued If yt fortune by teÌ„ptacioÌ„ or frailte to be withdra wen froÌ„ the. say inly in thy soule that thou haste deserued yâ— subtraccion therof paciently humbly pray for yâ— recoueringe therof thou maist nat by thy ê“pre merites be restored to the mercy grace loste by sinne but by the meane of faderly pyte and moste mercifull passion of Iesu criste ¶ The .xi. chaptre of the smalle noumbre of the louers of the crosse of Iesu IHesus the heuenly kynge hath many louers of his heuenly kyngdome but there be fewe that wyll take his crosse and folow hym There be many desirers of hys consolacion nat of his trybulacion he hath many redy to be parteners of his table repaste but none of his abstinence penaunce All men wolde be glad to haue ioye with hym but there be nat many that desire peyne tribulacion for his loue Many foloweth hym to be parteners of the fraccyon of his brede but there be fewe that wyll paciently driÌ„ke with hym of hys chalice of trybulacion And many meruelously commende hym for his great meracles but many of them be lothe to folowe the shame vilete of his crosse There be many that folowe hym in prosperite loue blesse hym as loÌ„ge as they receyue of hym prosperite and consolacion And if he withdrawe hym selfe for a season fro them by shewynge no tokyns of pleasure or consolacion they fall soone to lamentable coÌ„playnynge desperacion Tho that loue that lorde nat for ê“sperite ne coÌ„solacion of mynde alonly but principally for hym selfe they blesse hym as hertly iÌ„ teÌ„ptacion tribulacioÌ„ or any other necessite as they do in theyr perfite prosperite And if he shulde gyue to them euer in this worlde aduersite yet they shulde euer loue and thanke hym O howe myghty is the pure loue of Iesu nat ê‘mixed with any inordinauÌ„s of fauour or affeccion Tho that seche of god pryncipally by prayer or any other vertuous pleasure bodely or gostly may be called rather couetouse marchauntes than liberall louers the reason hereof we may perceyue for tho ê‘sons applie theyr seruice loue to our lorde for his benefaites they serue loue the benefaites afore god they loue the benefait â–ª gyftes in that they be profitable to theyr selfe so suiÌ„gly they may ryghtfully be called louers of their self rather thaÌ„ of god It is full hard to fiÌ„de any ê‘soÌ„ so spirituall that is ê‘fitly fre from all inordinate affeccions That ê‘sone shulde nat be ê“fitable or desirer only of those that be nere hym but of the farr extremites of yâ— worlde If a ê‘son were so vertuoê° that he wold leue all the worldes substaunce do gret penaunce had all knowlege and were feruent in deuocyon yet he shulde nat atteyne the most excellent great ê‘feccion in lyuynge to the whiche he may nat aproche without al other thynges forsaken he vtterly renounce his owne selfe holy forsake his owne wyll lyuynge beinge at liberte fre frome all priuate seuerall affeccions desires whan thou hast done all that thou knowest to be done exteme and iuge thy selfe as thou hadest of thy selfe no thynge done as the auctour of truthe our sauyour saith whan we haue done that is possible to be done yet we be of ourselfe vnprofitable seruauntes nat worthi to be rewarded but of his grace than we beynge pore frayle in body soule voyde of all meritorious vertue may coÌ„ueniently say with the ê“phete Dauid I am disolate pore There is none more ryche none more fre ne at liberte nor more of power than that soule that knoweth itselfe wyl be redy to forsake nat all worly thynges but also itselfe repute and iuge itselfe most vyle of al other ¶ The .xii. chaptre is of the royall victorioê° way of the holy crosse THere be many that repute yâ— wordes of our sauyour harde and peynefull whan he saythe we may nat be his disciples without we denie reuounce our owne wyll and take the crosse and folowe hym But it shal be more peynefull and sorowfull withoute comparison
I suffred great penury and defaute of teÌ„porall thynges I herde great grutchynge and complayntes made of me suffred benygnely confusyoÌ„s and repreues I receyued for my bnÌ„faytis vnkyndenes agayne for my myracles showed I receyued blasphemes for my doctryne I had repreues good lorde sayth the deuout soule to God For as moche as thou waste founde so pacyent in all thy lyfe fullfylliÌ„ge in yâ— vertu with other the coÌ„maundement of thy fader it is worthy that I vnworthy wretch bere me paciently after thy wyll in all thynges I shal bere the burden of this corruptible life as longe as thou wylt for the helthe of my soule for tough this present lyfe be tedious yet it is made meritorious and easy by the grace and the more tollerable and dere by thy blessed exaumple of holy lyuynge and of thy holy saltes Also this present lyfe is more lyghtsome coÌ„fortable than it was to the faders of yâ— olde lawe to whome the gate of heuen was shitte so so that none myght entre were they nuer so ryghte wise vnto the sufferaunce of thy holy passion and dethe wherby thou madest man fre fro euerlastiÌ„ge dethe gaue them that they serued truly here iÌ„ this mortall lyfe fre entre in to the kyngedome of heuen O good lorde what thankes and grace am I bouÌ„de to giue the whiche hast shewed vnto to me andê to all feythefull peple the veray good and rightwis way to thy euerlastynge kyngdome of heuen For thy holy lyfe that thou lede is a way to vs to folow And by holy pacience we walke to the that art our crowne For if thou hadest nat gone afore vs had shewed vnto vs the wayes of pacience and vertue who shulde haue folowed the Alasse howe many shulde haue stande abacke farre fro suche vertues if they had nat sene beholde thy vertuous exauÌ„ples we be yet slowe nat withstandynge that we here thy great techinges meruels And what shuldê we do if suche light of exaumple were nat ¶ The .xxi. chaptre of suffraunce of iniuries who GOd almyghty sayth is ê“ued very pacient to his seruaunt tedious wery of teÌ„ptacyon what spekest thou sone Cesse of thy complaynt coÌ„sider myne with other sayntes greuous passyon Thou hast nat yet resisted in sufferauÌ„ce of thy troubles to the effusion of thy blod as we dyd thou hast litel suffred in coÌ„parison of them that suffred so many thynges for me some in warre stroÌ„ge teÌ„ptacoÌ„ns some in greuous tribulacions with other thynges wherby they haue be ê“ued examyned thou must therfore remembre the great thynges that other haue suffred before that thou maist bere thy lytell grefes more esely yf thy troubles other greues seme to that right great beware that thy iÌ„pacience mary it nat whether they be lytel or great se thou bere all pacyently without any gurtchinge for the more thou disposest the to suffre the more wisely thou doest the esylier thou shalt suffre the more meryte shal be to that say nat in thy excuse I may nat suffre this thiÌ„ge of suche a persone he hath done me great harme he disclauÌ„dreth me with such thiÌ„ges as I neuÌ„ thought But I may well suffre other persons other thynges as I ought to do suche thoughtes obstacles that coÌ„sidereth nat the vertue of pacience ne the reward therof but more the ê‘sons offences done to hym He is nat very pacient that wyll nothing suffre but as farre as it is saien to hym and of suche as he call suffre A very pacyente parsone ponderethe nat of whome or of what persone good nor euyll prelate or felowe he be ê“ued to suffre any hardnes or iniurie but whansoeuer aduersyte or wronge fallethe to hym howesoeuer and of whome it cometh a true pacyent persone taketh it pacyently with thankes as of the hande of god so doinge he winneth to him great merite for no thinge be it neuer so lytel that maÌ„ suffreth for god can nat passe without great merit be thou therfore redy to suffre paciently aduersites to fight ageynst thy impacieÌ„t proude hert if thou wylt haue victorie Thou maist nat gete the well of pacience without fight yf thou wylt nat suffre aduersitees thou refusist to be crowned wherfore if thou wilte be crowned thou muste fight striue with thy selfe stroÌ„gly suffre paciently suche euyls For wythout labour no man may come to rest ne withoute fight no man may haue victory wherfore good lorde I besike the to make possible by thy grace to me in me that that is seene iÌ„possible to me by nature thou knoweste that I am euyl to suffre that I am sone caste down by litel aduÌ„site araised againe me I besike the good lorde that al maner of trowble or aduersite that thou shalt sende me may be coÌ„mendable desyred for thy holy name for to suffre aduersytees for the is very helthfull merite to mysoule ¶ The .xxii. chapt of the coÌ„fessyon of maÌ„nes infyrmitees and of wordly myseries I Knowlege myne iniquite ageynste me I am ryght feble and vnstydfaste good lorde thou knowest the thynge the I am discharged cast douÌ„e by ofteÌ„ ys but of lytell valure or weight I purpose me strongly to stande in well doynge But whan a litell teÌ„ptacion assayleth me I am greatly anguysshed the thynge that I am moued teÌ„pted by greuoussly is but vyle whan I thynke my selfe a lytell siker of lytel rest that I somtyme haue I fynde me soone after ouercome of a lytel blaste of teÌ„ptacyon Beholde therfore good lorde my fraylte knoweÌ„ to the in all thynges that I am ê“ued by haue mercy of me I besyke the delyuer me from the filth of synne that I be nat fastined theriÌ„ ne ouecrom therby I haue great remorse often I am confounded before the that I am so vnstydfaste and frayle to gaynstande my passions And though they drawe me nat to the consent of synne yet theyr ê‘secucyon contynual insuynge is to me ryght greuous and heuy and it is to me right tideous to lyue in batayle stryfe Therby I knowe the better myn infyrmyte For wicked abhomynable fantasies do rise in me to my trouble soner than they go or passe from me Wherfore I besike the god almyghty louer of feithefull soules to beholde with thy gracious coÌ„syderacion the labour affliccioÌ„ of me thy seruauÌ„t asiste me with thy mercifull helpe in all nedes strengthe me with heuenly streÌ„gthe that the teÌ„ptar of maÌ„ or my wretched flesshe nat yet fully subdued to my spirite haue nat dominacoÌ„n vpoÌ„ my spirite ageiÌ„st whom I must figh coÌ„tynually whiles that I liue iÌ„ this miserable life Alas what maner a life is this where trybulacions miseries habouÌ„deth where al places be full of enemyes and snares to ouercome cache maÌ„ For whan one teÌ„ptacion or trouble cesseth â–ª another cometh Also the fyrste conflycte or trouble yet durynge many
whaÌ„ he proferith it howe prudently hast thou good lorde gyueÌ„ warnynge to vs to be ware of men and howe the moste famylyer freÌ„des of man be enemyes to hym also a man shulde nat beleue if man shuld say to hym lo cryste is here or there shewyng hym that is nat cryste but rather antecryst as hath be sayd and hereafter shal be sayde I am taught by harme that I haue suffred sene other suffer And praye God that I maye be taught to be more ware and nat to my foly a man sayth to me sone be ware and kepe this pryuey to thy selfe that I say whyles I kepe pryuey suche as he commytted to me he can nat kepe pryuey that thynge that he desyred me to kepe pryuey but anon he betrayeth and dyscloseth bothe hym and me and so goth his way good lorde defende me from such talys and vnware men that I fall nat into theyr handes nor take vpon me to do suche thynges good lorde graunt me to haue stablenes of worde neuer to haue dysceytfull toÌ„ge but remoue all suche dysceytes fer fro me I ought in all wyse eschewe that thyng that I wolde nat suffer my selfe o howe good and peasyble is it a man to kepe scylence of other meÌ„nys dedes nat lightly to beleue euery maÌ„nis tale ne lyghtly to tell out suche talys to shewe brefely iÌ„ fewe wordes the entent of his mynde nat to be led or moued with any bostyng or flaterynge wordes alway to seke god almyghty the beholder of mannes soule in his dedys euer desyryng that all the enteÌ„cion of his soule inwarde togeder with his outwarde dedes may be dyrecte ê‘fourmed after his gracyous pleasure how sure is it for the ê¯seruacion of heueÌ„ly grace a man to fle vtter apparauÌ„ce of goodnes nat to desyre outward flatery or vaynglory but rather to folowe those thiÌ„ges which gyue and procure the amendynge of lyfe with the feruour of good lyuynge knowen vertu openly coÌ„mendyd hath hurt many persones where grace pryuelye vsed hyd hath and doth profyte auayle many in this frayle lyfe the which after scripture is all teÌ„ptacyon malyce ¶ The .li. chapter howe a man shulde put his confydence in God whan sharpe wordes touche hym STonde sone fermely and truste iÌ„ me whan thou art vexed with troubles and malycyous wordes what be wordes but wynde that fleeth in the ayre without hurt of any stone if thou be gyltye of suche wordes or worthy of theym or suche repreues than thynke thou wylte gladlye amende the and if thou be nat glytye thynke yet thou wylte suffer gladlye such repÌ„ues for goddis sake It is but an easy thynge to suffer sharpe wordes sometyme where it is so that thou mayste nat suffre harde flagellacyons or betynges with cryst for hym and why is it that so small thynges be so bytter and odyous to the but for that thou art yet carnall nat spuÌ„all in thy affeccyons geuynge more hede to man than to god for that thou dredest to be despysed thou wolt nat be repreued for thy excessis but sekest for thy defence derke synyster excuses but beholde thy selfe better thou shalt se well that the worlde veyne glorye or mannes pleasure lyueth yet in the whan thou refusest to be huÌ„bled ê¯fouÌ„dyd for thy defautis it is certeyne that thou art nat very huÌ„ble ne truly dede or mortyfyed to the world nor hast nat the worlde crucifyed to the but here thou my wordes thou shalte nat drede a thousande mennys wordys lo if all the wordes that myght be feyned were maliciously sayde agayn the what shulde they noy the if thou wolde let them passe nat poÌ„der them greatly thou knowest they may nat mayme the ne hurt one here of thy hede but he that hath nat iÌ„ warde syght to his soule helth nor god afore his syght is soone moued trobled at a sharpe worde he that trusteth in me sayth our lorde and woll nat stande to his owne iugemeÌ„t shal be without maÌ„nes terrour I am the iuge and knower of all secretis I knowe how euery thynge is done I knowe both hym that doth the iÌ„iury hym that suffreth it for by my suffrauÌ„ce suche iÌ„iuryes be done that many meÌ„nys thought is may be knowen I shall iuge both the iÌ„noceÌ„t and hym that is gylty but I haue decreed to ê“ue them both by my hyd iugemeÌ„t the testymony iugement of man ofte tyme deceyueth but my iugemeÌ„t is true it shall staÌ„de stable it shal nat be subuerted though it be hyd nat apere yet it neuer dothe erre thoughe it apere nat ryght wys to some wherfore in euery iugemeÌ„t man shulde renne to me nat to lene to his owne reason A right wis man woll neuer be troubled what thiÌ„ge so euer hap to hym of god yet and if any wronge be layde vnto hym he woll nat moche recke ne he shall nat be exalted by vayne glory if he be reasonably excused by other for suche a persone ê¯sydereth well that I am the very sercher of maÌ„nys hert inwarde partyes nat iugynge after the face the outwarde aperauÌ„ce of man but after the inwarde demeanyng of maÌ„nys soule for ofte I iuge fynde culpable many thyngê that maÌ„nys iugemeÌ„t demeth to be laudable wherfore I beseke the my lorde God the true iugege stronge pacyent that knowest the fraylte of the malyce of man be thou my strength trust iÌ„ all nedys myne owne coÌ„cyeÌ„ce for thou good lorde knowest in me that I knowe nat my selfe therfore iÌ„ euery repÌ„ue I shuld huÌ„ble my selfe beniÌ„gely suffer but for asmoch as I haue nat pacieÌ„tly mekely suffred all such coÌ„dycyon relece forgyue me good lorde I beseke the gyue me more large grace of sufferauÌ„ce thy plenteuous mercy is better to me by the whiche I may opteyne ê‘done of my mysbehaueour than the ê“per opynyoÌ„ of my iustyce for the defence of my hyd coÌ„cience for though I suppose my coÌ„cyeÌ„ce to be clene and nat spotted with any synne yet I may nat iustifye me in that for if thy mercy be remeued fro vs no maÌ„ here lyuynge may be rightwyse iÌ„ thy syght ¶ The .lii. chapter how man shulde suffer all greuys aduersytes for the lyfe euerlastynge that we all hope and abyde here SOnse thou be nat broke by iÌ„pacieÌ„s of yâ— labours that thou hast take vpon the for my sake also se thou be nat cast downe by dyspayre or vnreasonable heuynes in any trouble that shall hap vnto the but be thou recoÌ„forted strengthed in euery suche chauÌ„ce by my ê“myses for I am suffycyeÌ„t to rewarde gyue to my seruauntis aboue all mesure thou shalt nat labour loÌ„ge here ne alwey be greued with heuynes abyde a shorte tyme in pacyens and thou shalt soone haue an ende of thy troubles one houre shall come whan all thy labours and troubles shal ceace all thynges is mesurid and passeth
warkes and to take thy recreacyon in the exercyse of good dedis so to abyde fermely my coÌ„mynge and heueÌ„ly vysytacyon and with that pacyenlye to suffer exyle and drynesse of mynde vnto that I vysyte the agayn delyuer the frome all tedyousnes for I shall make the forgete all such anoyes labours to ioy in inwarde quyetacion of soule I shall lay afore the consolacioÌ„s of scrypture that with glad herte thou may begyn to walke in my coÌ„mauÌ„demâ—tes say the peynes and passyons of this worlde be nat worthy to the glory of heuen the which shal be manyfested shewed in vs after this lyfe ¶ The â–ª lvii chapiter a man shuld nat repute hym selfe worthy to haue coÌ„solacyon but rather worthy indygnacyon sayinge LOrde I am nat worthy to haue thy consolacyon nor any spirituall vysytacioÌ„ therfore thou good lorde doste nothynge agayne ryghtwysâ—nes whan thou leuest me in penurye nede and desolacion if I myght yet out fro me teris of contricion to the symylytude of the See yet am I nat worthy thy coÌ„solacion I am nat worthy but to be scourged and punysshed I haue so greuouslyh and manyfoldely synned and offeÌ„ded the in trouthe I am nat worthy thy leest coÌ„solacyoÌ„ but thou good lorde benygne mercifull that wyll nat thy werkes shuld perysshe to shewe the ryches of thy excellent goodnes into the vessell of thy mercy ye without my proper meryte thou with saue to coÌ„fort me thy seruauÌ„t aboue all mannes mesure for thy consolacyons be nat after maÌ„nes fables what haue I done my good Lorde that thou shuldest gyue me any celestyall coÌ„solacyon for I knowe nat that I haue done any good but alway prone to vyce and slowe to ameÌ„de me trewe it is that I saye I can nat saye nay if I shulde any otherwyse saye thou shuldest stande agayne me and no man shulde defende me agayne the what haue I deserued for my synnes but hell fyre eternall In trouthe I confesse that I am worthy all derysyon and contempte it semeth me nat to dwell amonge deuout persones and thoughe I here suche thynges impacyentlye yet shall I lay and reproue my synnes agayn me that I may the soner opteyne thy mercy what may I say that am so gyltye and full of all coÌ„fusyon I haue nothynge to say but only this worde Lorde god â–ª I haue euyll inclynacyons and greuously haue synned Haue mercy on me forgyue me I beseke the suffer me a lytle that I may sorowe and bewayle my synnes afore I passe hens vnto the countrey of darkenes couered with the darkenes of deth and what dost thou aske moost of a wretchyd synner but that he be sorofulll and made meke of his synnes in very coÌ„tricioÌ„ and humyliacion of maÌ„nes herte is very hope of forgyuenesse mannys concience so troubled with contrycyon is reconsyled to god also grace loste by synne is repared and therby man is defendyd fro the wrathe of god there meteth together in holy kyssyng and halsynge of god almyghty the penyteÌ„t soule the humble coÌ„tricioÌ„ of synners is an acceptable sacryfyce to the good lorde gyuynge a more swete odour vnto thy goodnes than incense by fyer it is also the pÌ„cyous acceptable oyntmeÌ„t that thou good lorde wolde to be mynystred to thy fete for thou neuer dyd ne doste despyse but gladlye receyuest vnto thy grace a coÌ„tryte an huÌ„ble herte there is the place of rufuge fro the face of wrathe of the enemye there is clensyd and amendyd what so euer fylthe is otherwyse done ¶ The .lviii. chapter grace is nat myxt with folke that delyteth in erthely thynges SOne my grace is a pÌ„cious thyng it woll nat be myxt with strauÌ„ge thynges nor with erthely coÌ„solacions thou must therfore auoyde from the all the â—pedymâ—tis of grace if thou wylt receyue it aske a secrete place to thy coÌ„teÌ„placion loue to dwell with thy selfe alone seke nat veyne spekynge with other but rather be thou occupyed with deuout prayer to god that thou may haue a coÌ„puÌ„cte mynde a pure coÌ„cyeÌ„ce se thou accoÌ„pte all the worlde of lytell pryce in thy estymacyoÌ„ and afore all worldly thynges prefarre thou the honour medytacioÌ„ of god for thou mayst louyngly thynke on me with that delyte in worldly transytory thynges thou must seperate withdrawe thy selfe fro the knowlege dere freÌ„dys thy mynde fro all bodely solace as saynt peter the apostyll couÌ„ceyleth in his epystyll all crysteÌ„ folke that they as straungers pylgrymes absteyne from all suche flesshely and worldly thynges or pleasures o what sure passynge trust shall he haue in his decesse that is nat than ouercome with any worldlye affeccioÌ„ but hath his herte sadly fixte iÌ„ god almyghty and losed fro all erthely thynges a bestely man knoweth nat the fredome of mannes soule yet if he desyre to be spuÌ„all he must refuse as well his nye freÌ„dys as suche as be far fro hym in consanguynyte also he must be moost ware of hym selfe if man perfytely ouercome hym selfe he shall the soner subdue other ennemyes to hym perfyte vyctory is a man to ouer come fyrste hym selfe he that holdeth hym selfe subiecte so that sensualyte obey to reason and reason obey to God in all thynges Suche a man is the very coÌ„querour of hym selfe and lorde of the worlde if so be that thou fullye desyre to atteyne that degre heyght thou must manlye enforse thy selfe and begynne and to put thyne axe to the rote of thy soule so that thou may plucke vp by the rotis and destroy the hydde and the inordynate Inclynacyon to thy selfe and to all pryuate and worldly goodys of this vyce that a man loueth hym to Inordynatelye all most all cometh that is yll in man whiche loue therfore if it be ouercome we shall haue consequeÌ„tly iÌ„ vs great peace traÌ„quyllyte But for as moch as fewe folke laboreth to dye to themselfe that is to saye to mortyfye suche contrariousnes in themselfe nor goeth nat out of them selfe by contemplacyon or exercyse of vertue therfore they lye wrapped iÌ„ themselfe may nat be lyfte aboue themselfe spuÌ„ally in soule but he that desyreth frely to walke with me it is nedefull that he mortyfye in hym selfe all yll inordynate affeccyoÌ„s so that he do nat enclyne ne cleue to any creature by pryuate loue of ê¯cupysceÌ„s ¶ The lix chapt of dyuers mouynges of nature grace SOne se thou gyue hede dylygentlye vnto the mouyngê of nature grace for theyr mouiÌ„gê be very subtyll ê¯traryous scarcely they may be ê‘ceyued but if a man be in wardlye illumyned euery man loueth desyreth that thynge that is or semeth good and euery man pretedeth in his wordes sayinges some goodnes and therfore many be deceyued vnder the preteÌ„s symylytude of goodnes nature is wyly therefore it draweth snareth and disceyueth many weyes it hath euer it selfe for his ende but grace walketh maketh man
that thou my Lorde god very god and man art holy conteyned vnder a lytell lykenesse of bred and wyne and thou art hole receyued withoute consumynge of hym that so receyueth the. ¶ Thou Lorde of all that haste no nede of any thynge yet thou haste wyllede to inhabyte within vs by thys thy hooly sacrament Lorde kepe my herte and my body vndefyled to the ende that with a pure and a Ioyous conscience I may often receyue the to my euerlastynge helthe ¶ Thise holy mysteryes whiche be institute and ordeyned chyefly vnto thy honour and perpetuall remembraunce ¶ O my soule reioyse the and gyue thankynges vnto thy god for his noble gyfte and synguler comforth that it lyste hym here in thys vale of teres thus to cōforte the. For as often tymes as thou remembrest thys mystery and receyueste thys blessed body of our lorde so often thou receiuest the werke of thy redempcyon and arte made partener of all the merytes of our lorde Iesu cryst For his charyte is neuer mynisshed the greatnesse of his mercy is neuer consumed wherfore thou oughtest to dispose the alwaye with a newe reuoluynge of thy thought oughtest to consider this great mysterye of thy helthe by attentyue reysynge of thy soule ¶ And this werke ought to be vnto the as greatly newe and ioyous whan thou receyuest it as if that same day our lorde had first descended in to the wombe of the virgyn mari to be made man orelles he that daye had suffred dethe for the helthe of man vpon the crosse ¶ What greate profyte it is often to receyue the body of our lorde Iesu cryst C iii.a LOrde I come vnto the to th ende that welthe may come vnto me of thy gyfte and that I may Ioye at the holy feest that thou hast made redy vnto me pore wretche by thy swete benygnyte in the whiche my sauyoure is all that I may or ought to desyre for thou art my helthe my redempcion my strength honour and ioy Alas my lorde god make me thy dayly seruaunt Ioyous For my lorde Iesus I haue reysed my soule vnto the and nowe desyrethe deuowtly reuerently to receyue the in to my how 's to th ende I may deserue with zachee to be blessid of the and to be accompted amonge the children af Abraham ¶ My soule desireth thy body my herte desyrethe to be vnyght wyth the. Gyue thy selfe vnto me good lorde than I suffised for withoute the no consolacyon nor comforte ys good withoute the I may nat be and withoute thy vysytacyon I may nat lyue wherfore it be houeth me often tymes to come and approch to thy hyghe p̄sence to receyue the for the remedy of my helth to the entente I fayle nat in the waye of this mortall lyfe if I were defrauded from thy sprytuall noryshynge ¶ Also my ryght mercy full lorde Iesu whan thou hast preched vnto the people and heled them of diuers sykenes thou hast sayde I wyll nat leue theym fastynge and without refeccion lest peranenture they myght fayle in theyr way Do wyth me than good lorde in that maner syth thou hast lefte thys holy sacrament for the comforte offeythfull people for thou arte the swete refeccion of the sowles of theym that haworthely receyued and eten the and they shall be perteners and inherytours of the eternall ioye Certeyne ytys vnto me necessary that so often synnes and so sone keles and at euery houre fayles to come vnto the to th ende that by contynuall orysons and confessions and by the receyuynge of thy holy body I may puryfye and renewe the heete of my refeccyon For perauenture in absteynonge me to longe to receyue the I may leue forgete and renne from my good purpos For the wytte of man and woman from theyr chyldhod be inclyned vnto euyll And if thys dyuyne and godly medycyne helpe vs nat incontynent we fall vnto worse Than thys holy cōmunyon draweth men from euyll and comforteth theym ageyne in goodnesse for I am many tymes neclygent and often keled whanne I commune or worshyp my god what shulde I thanne do if I toke nat that medecyne and aske of hym grace and helpe And albe it I am nat alwaye well disposed to receyue my creature yet shall I put me vnto peyne to receyue these sacrede mysteryes in tyme conuenable so y◠I maye be made a partener of so greate grace ¶ For ytys one of the mooste pryncypall consolacyons vnto a feythefull sowle for the tyme they shall make theyr pylgrimage towardes in this mortall body and to the entent we may haue the more mynde of thy benefytes ¶ My lorde god I shall more often receyue y◠my louige Lorde wyth a deuout thought O merueylous gentylnesse of thyne vnspekeable pytye towardys vs that thou lorde god creatour and gyuer of lyfe vnto all spirytes hathe wylled to come to one so pore asoule with the deite and humanyte and my pore lene dryesoule hath lysted to be made fatte with thy grace and thy holy vnccyon of thy swete spiryte O happy thought and well happy soule that deserueth deuoutely to receyue hys god hys lorde and creature and in that receyuynge to be fulfylled with ioy and spirytuall gladnesse O what great lorde receyuest thou O what and howe great and host enterteynest thou into thy lodgynge Howe ioyous a felowe takest thou into thy how 's Howe feythefull a frende thou admyttest vnto the. O howe good noble and swete espouse enbraceste thou which ought to be byloued and desyred aboue all thynges O ryght swete beloued lorde the heuen and erthe and all the ornamentis of theym holdeth scylence in the presence of thy face For what praysynge honour and beautye they haue it ys of thy mercy and largenes and can not be lyke vnto thonour and beaute of thy holy name of thy sapience wherof there ys no noumbre nother ende ¶ Howe many cōmodities be gyuen vnto them that deuoutly receyueth this holy sacrament C iiii ◠I lorde god I humbly beseche the to preuent me thy seruaunt in the blessynges of thy swete mekenes So that I may deserue to cum worthely deuoutly to the holy sacrament mooste to be magnyfied Stere my herte lose it frome the dull heuynes of my mortall body Uysite me wyth the messāger of helth and gyue me to tast thy swetnes spirituall whiche is hydde fully in the sacrament as in a foūtayne of all swetnesse Illmyne myne iyen to beholde thys greate mysterye strongly conferme me to beleue the feithe vndoutable for it ys thy werke nat the power of man it ys thy holy ordynaunce and not by mannys deuyse For there is no mā foundeable of hym selfe to conceyue vnderstande these holy mysteryes whiche passeth the subtylte of aungels ¶ Than Howe may I pore vnworthy synner which am but erthe and asshes serche conceyue so hygh holy secrysye lorde I come vnto the in symplenes of herte in ferme feythe and by