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
iugemeÌ„t of all good folke it is the surest lyfe I say not that thou sholdest kepe a comyn forme of lyuing with voluptuous lyuers or idle lyuers or of ê“ude lyuers For that is called a comyn lyfe among worldly lyuers not of the relygious lyuers But I meane that thou sholdest kepe suche a comyn lyuynge which is ordeyned approued of holy fathers assigned in thy holy rule Is it not ynough to the to do as they dyde and as the ê‘fection of thy hâ—ly rule techeth without syngularite And yf thou wylt nedes cost be synguler than I wold thou were synguler in keping better than ony other thyn obedyence / thy chastyte / thy pouerte and deuocioÌ„ and loue bothe to god and man In this wyse be synguler ¶ And yf I sholde say as saynt Bernard sayth than I wold thou keptest well thre wordes which he taught his dyscyples And they ben these ⧠I wolde he sayth in congregacion thou lyuedest ordynately felawly and mekely Ordynately to thy selfe felawly to thy systers and mekely to god ¶ O now is this a short charitable rule Thou lyuest syster in congregacion ordynately whan thou doost thy besynesse in relygion for to kepe thyn obseruaunce bothe in gods syght and in preseÌ„ce of thy systers so that thou kepe thy self from synne and thy relygyon from sclaunder Thou lyuest in congregacion felawly whan thou doost thy dylygence for to loue all creatures in our lorde and for to be loued for our lorde Shewyng thy self obsequious and seruysable to all thy systers Louyngly in supportyng of theyr bodyly charges and also goostly charges And to haue pyte and ruthe of all theyr if yrmytees Thou lyuest also in congregacion mekely to god whan thou doost all thy besynesse to put away vaynglory and vanyte in all thy dedes ☞ Lo syster in this wyse thou mayst encrease growe in relygyon as a vertuous tree And at last by gods grace be able to bere the worthy heueÌ„ly fruytes Of the which saynt Paule spâ—keth and sayeth Fructus autem spiritus est caritas gaudium pax pacientia ¶ In the which auctoryte he speketh of xii maner of fruytes Of the which I wold speke and declare but I haue no leyser Therfore I leaue of at this tyme and make an ende Besechynge our blyssed lorde the tendre and veray spouse and keper of chast soules which hath planted the in the gardyn of holy relygion gyue the grace to be roted in very mekenes to be moysted and watred by very compunction to be extended and spred abrode by very charyte And at last to be reysed vpon hye by very deuocion that somtyme after this lyfe thou may be coÌ„pted or nombred endlesly among the holy trees of his heuenly paradyse by the helpe meanes or intercessyon of our blyssed lady Amen ¶ And pray for me good syster which am yet but an vnprofytable brauÌ„che and vnfruytfull of relygion That at last I may be suche a tree as our lorde wold I were Amen Benedictus deus ¶ Here endeth the tree of the holy goost Enprynted at London in the Fletestrete at the sygne of the rose Garlande by Robert Coplande Anno dnÌ„i M. CCCCC xxxiiij ⧠⧠⧠⧠⧠Robert Coplande ¶ The. xij fruytes of the holy goost ¶ The table of this present boke ¶ The fyrst fruyt of the tree of goostly lyuyng is called Charyte Ca. i. folio ii ¶ The second fruyt of the tree of goostly lyuyng is called Ioye Ca. ii fo xi ¶ The thyrd fruyt of the tree of goostly lyuing is called Peas Ca. iii. fo xx ¶ The fourth fruyt of the tree of goostly lyuing is called Pacyence Ca. iiii fo xxv ¶ The fyfth fruyt of the tree of goostly lyuyng is called Suffraunce Ca. v. fo xxxiii ¶ The syxt fruyt of the tree of goostly lyuynge is called Goodnesse Ca. vi fo xxxix ¶ The seuenth fruyt of the tree of goostly lyuing is Benyguyte Ca. vii fo xliiii ¶ The eyght fruyt of the tree of goostly lyuing is called Myldnesse Ca. viii fo xlix ¶ The nynth fruyt of the tree of goostly lyuing is called fayth Ca ix fo liii ¶ The tenth fruyt of the tree of goostly lyuyng is called Good lyuyng Ca. x. fo lvii ¶ The enleuenth fruyt of the tree of goostly lyuyng is called Contynence Ca. xi fo lxi ¶ The twelfth fruyt of the tree of goostly lyuyÌ„g is called Chastyte Ca. xii fo lxvi ¶ Explicit tabula ¶ Here begynneth an epistle sent to a relygious woman of the .xii. fruytes of the holy goost ⧠RElygious syster it is not longe a goo that I wrote to the a pystle of relygious exhortacyon how thou sholdest growe in relygyon vertuously as a goostly tree Which tree I sayd sholde be fyrst depely roted in mekenesse than watred and moysted in coÌ„punccyon After that extended abrode by charyte And than to growe on hygh by deuout coÌ„templacion In the whiche pystel at the last ende I made mencioÌ„ of .xii. swete fruytes of the holy goost whiche all goostly trees in relygion sholde bryng forth Therfore now to fulfyll the ende of that pystel I send the writen what those .xii. fruytes ben wherby thou mayst know how thou sholdest lyue in relygion Of whom the holy apostel saint Paul speketh sayth thus Galat .v. Fructus autem spuÌ„s est caritas gaudiuÌ„ pax pacientia loÌ„g nanimitas Bonitas beniguitas maÌ„suetudo fides modestia continencia castitas ⧠That is The fruytes of the holy goost in goostly trees of relygyon is charite / ioye / peas / pacience â–ª sufferauÌ„ce / or long abydyng Goodnes / beningnite / or gentylnes of heÌ„rt / myldenes / fayth in true louyng / maner of good leuyng / coÌ„tinence / chastite ¶ The fyrst fruyt of the tree of goostly lyuyng is Charyte Ca .i. ¶ Of Charyte THe fyrst fruyt of this holy tree is called Charite Charite is a coupling of the soule with god whiche is the lyfe of the soule For lyke as a naturall dethe departeth the soule from the body so goostly dethe bysyfie departeth the soule from god The holi doctour saynt Augustyn sayth that there is a very deth which that mendrede but lytel and that is the departyng of the soule fro almyghty god God is the blyssed lyfe of soules for by charyte be loued all that ought to be loued as vertue and all that ought to be hated as vyces Good sister eat oft of this precyous fruyte of charyte for it is ryght precyous in as moche as it is the pryce for to haue the kyngdome of heuen And it is so precyous a fruyt that wtout that man is of noo pryce in the syght of god as saynt Paul sayth i. Cor xiii Si charitatem auteÌ„ non habeo nihil sum ⧠Also he sayth al the werkes that we done without it be of no value Saynt Gregory sayth As the braunches of a tree come out of the rote soo all vertues spryngeth out of Charyte She is
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 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
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
of charyte though thou kepe coÌ„munycation not with them so specyally as thou doost with other / so it be doone measurably after the place and tyme without offence and euyll suspytion Therfore it is that saynt Ierome sayth in a pystle â—hat he wryteth to Nepotianum where he sayth thus ☞ Beware he sayth of all maner suspicioÌ„ that may be feyned on the erthan it be feyned eschue it Thy swetenesse / thy lyght / thy desyre shold be thy spouse Iesu chryst On holy days whan folke desyre to speke with the eschue al maner ydle tales or soone charytably take thy leue For I assure the it is ful perillous to coÌ„myn moche with ony specially with seculer people and namely of men / but it be for goostly instruction and yet loke it be of no long tarieng but in short wise speke as is best to the helth of soule and honeste of lyuing What shold nede maydens of religion to haue often communycacion with men but it be onely whan goostli couÌ„cell is required or confession And yet I conÌ„cell the syth thou shalt be oft confessed vse no longe abydinge in confession / rather come the ofter Presume neuer to moche of thy clene conscience â–ª nor of thy chastyte For trust me right well presumpcion of chastyte and oportunyte hathe torned many a clene soule to euyll ☞ Trust neuer so moche to thy self weuing that thou hast ouercome all maner of styringes of fleshly synnes though our lorde of his grete mercy hathe keptthe vnto this tyme. For if thou haue no styrynge now drede to haue in tyme for to come ¶ Saynt Gregory sayth Euery chosen soule eyther in his begynnynge or in his myddle aege or in his last dayes shall suffre temptacyon In his begynnyng suche shall suffre temptacion easely In his mydell coÌ„uersacyon suche one shall suffre temptacion more greuously but in his laste dayes suche shall suffre temptacioÌ„ moste greuously Therfore beware of communicacion For suche thynges do let the braunches of charyte to be spredde abrode ¶ If thou wylt also sprede abrode thy charyte I wolde thou sholdest gladly fulfyll and stoppe fawtes in dyuyne seruyce for ease of thy systers as moche as in the is possible Desyre neuer therfore ony praysyng nor fauoure of ony creature but onely of almyghty god For one thynge I shall tell the that what soeuer he be that desyreth for to becommended and praysed of other persones Somtyme he shal be moche made of somtyme lytell / somtyme nought And where that suche one for his charytable dedes sholde receyue of our lorde grete rewarde in heuen al is blowen away with the blast of a manÌ„es mouthe Alas the suche dysceyuable worldly prayse or fauour shall so deceyue a soule and defraude him from heuenly and perpetuall graces It is not all wtout cause that Salomon calleth all worldly fauour deceyuable graces For who that trusteth sore vpon suche graces it may stand a whyle / but at last it shall fall bycause his ground is feble ⧠Therfore syster whan thou art eyther praysed or blamed euer renne to thy coÌ„scyence hauyng in mynd the wordes of saynt Austyn / were he sayth that a true conscyence may neyther be hurt by wronges ne be holpen by fals praysynges Also as for thy meate and drynke shewe thy charite of suche that is set afore the. Holde the content without grudgyng and fede the therof without superfluyte thankyng our lorde For as saynt Gregory sayth Meate and drynke sholde be taken as a medycyn onely for nede and not in superfluyte or in voluptuosyte Therfore be not soo gredy vpon thy meate and drynke but that euer our lorde be thanked therfore And more set thy hert to gyue attendauÌ„ce to the lesson which is red among you than to thy bodyly meate So that with refresshing of thy body thy soule may also be refresshed Thinke also that thou eatest synnes of thy founder / god rest his soule and other benefactours whiche haue endued your monastery or by whose goodes ye be endued to pray for them thou art bouÌ„de so to pray for theyr soules ¶ Also in places of solace and recreacyon shew thy charyte and sprede thy brauÌ„ches abrode whan thou takest in the gardyn with thy systers bodyly recreacyon coÌ„myn there of some maner of edyficacyon or here some good thyng which may edyfy thy soule And bicause oftentymes after meate many ben dysposed to lyghtnesse and to vnrelygious myrthes I pray the as moche as thou mayst eschue that And yf thou here ony bachytyng or dyshonest communycation as I hope there is no such thynges vsed among maydeÌ„s do thy dylygence or do that lyeth in the to turne suche maters vnto better coÌ„munycacyons And yf thou mayst not relygyously go thens / lest thou be ê‘tyner of theyr synnes All by shonest playes I forbyd the for moch euyl cometh of such dysportes Neuertheles holy disportes for recreation bothe of body and of soule is nede full somtyme for to be had / so that it be done so brely sadly and relygiously And that the herers and seers may rather be edifyed than sclaundre in it For our lordes loue syster spend thy tyme profytably deuoutly There is none so greate a losse as is the losse of tyme. Another thynge yf it be loste may be founden agayne / but tyme whaÌ„ it is lost may neuer be fouÌ„de agayn Thinke therfore why thou comest to relygion I tro we for the profyte of thyn owne soule of thin ordre It is not ynough for the onely to entre religion for thyn owne profite except thou do thy dyligence in lernynge that thou may be able to further thine ordre by connyng as other of thy sisters done And though thou mayst not come to connyng anone leaue not therfore though thou sholdest euery day lerne right lytel For hasty coÌ„nyng wexeth soone drye but easily and sokingly wonÌ„e encreaseth and abideth Loke thou be in ony wyse euer well occupyed in some charytable occupacion that the goostly enmy the fende fynde the not ydle ☞ Idlenesse is the moost hyndrynge that thou mayst haue to thy soule moche sorowe cometh therof If thou be wery in redyng refresshe thy soule by prayer or meditacion or in some other vertuous and charitable werkes Now rede now pray / now labour besily and so shall thy houre be shorte and thy labour light ¶ Thus moche syster I haue spoken of the spredinge abrode of the braunches of charite ☞ I sayd also of the fourth properte which loÌ„geth to a tree that is how it groweth on hye ⧠After tyme thou arte mekely roted in relygion / and graciously watred by compunction and than spred abrode by brauÌ„ches of charite thou hast nede or it is expedyent for the to be enhaunced in deuocion by contemplacion vn to heuen ☞ But fyrst if a tree shold grow hye the water bowes is nothyng els but cuttynge away the superfluite of temporall goodes in dyspising them Therfore sister lyke as thou hast forsaken all
without confortable vysitacyon it sholde cause the to be the more quycker deuouter For afore feruent syngers with glad hertes praysyng and louyng theyr maker Iesu her blyssed sone with deuocyon she standeth long styll and beholdeth them face to face And so gladly to the mayde to al thy maydenly systers wyll offre her blyssed sone that ye may ioyfully clyppe the chylde kysse that chylde enbrace that chylde to your clene brestes O now is this a mery medytacyon for maydens whan thou hast long had this holy chylde in thyn armes beholde now and se how deuoutly the moder receyueth her blyssed sone agayne Knele doune in thy soule sister I pray the than delyuer the blyssed chylde to his blyssed moder for she must now goo for to chere other of thy systers Be not sory though other be gladded as well as thou Se now how she gooth full maydenly for to vysite other of thy systers And this is not ones but oftentymes whyles ye be at matyns and at all other tymes and houres And whan she hath so done se now how the chylde by the prayers of his blyssed moder lyfteth vp his holy hande and blysseth you all namely suche as singen with a corage sauourly deuoutly ☞ Lo syster I trowe veryly that suche medytacyons yf they be deuoutly coÌ„ceyued in thy soule shold put away dulnes in psalmody / euagacyons and dystractions / slepynesse / slouth / suche other temptacions indyuyne seruyce Al so whan ony maner of carnall thoughtes crepe in to thyn herte in tyme of gods seruyce anone crye in thyn hert knockyng and crossyng pryuely thy brest and say thus Cor munduÌ„ crea in me deus Lorde I praye the forme in me a clene herte I doubt not syster yf it be a fleshly thought with suche grete cryeng and crossyng it wyll ryght soone auoyde Also yf thou wylt eschue laughyng in dyuine seruyce I pray the kepe well thy syght And yf it happe somtyme that thou be wery by long abydynge in gods seruyce thynke that for euery verse our lorde wyll rewarde the in heuen a thousand yere and mâ—o ¶ Myghtyly therfore and dyligently laboure in the seruyce of almighty god after thy might and saye to our lorde in thyn herte thus If I more might more I wolde That I haue lord I gyue the. Beleue veryly sister our blissed lorde Iesu crist thy chosen spouse acceptyth thys gyfte for a worthy gyfte and a greate In this wyse syster thou maist ascende vp vnto god by deuocion in vocall prayers and also in mentall prayers that is by suche holy meditacion in tyme of diuyne saruice bothe in redyng and syngyng I mene not to be an hygh synger but for to be a deuout synger and a herty synger For in our lordes care sowneth not the crye but the loue not the voyce but the hert and wyl for to labour in his seruyce for his loue Lo sister thus mayst thou be a good singer though thou be no high synger He syngeth high whome our lorde hereth ¶ Also sister whan thou arte at our lady masse there behaue the deuoutly and reuerently And thynke how somtyme whan thou were in the worlde with what reuerence and what dyligence thou seruedest an erthly lorde or an erthly lady onely for to eschue theyr dyspleasure and for to wynne theyr benyuolence So now do thy dylygeÌ„ce or indeuour with moche more reuerence and more dylygence for to serue our heuenly lorde and our heuenly lady in heryÌ„g of her holy masse and of all other masses For to such holy seruyce thou hast now fully commytted the wherfore thou shalt haue a grete rewarde what rewarde is that wenest thou Truely Iesu hymself shall be thy mede and thy rewarde ☞ O now is this a grete rewarde for so lytell a labour Aboue all thynges therfore I praye the in tyme of herynge of thy masses refreyne the from all maner vnreuerence and dissolucion For be ryght sure yf thou haue more deuocyon in heryng of that masse than the preste hath that singeth or sayth the masse thou shalt receyue more grace of that blyssed sacrament than he ¶ On saterdayes or on other solempne dayes whan thou shalt be coÌ„muned than do all thyn inwarde outwarde dylygeÌ„ce goostly and bodily to receyue that blyssed sacrament with all maner sadnesse and deuocioÌ„ But aboue all thynges make fyrst a clene conscience by confessyon Be often coÌ„fessyd and mekely in suche wyse that thy coÌ„fessour may moost clerely vnderstande the. So that by oft vsynge of bothe these sacramentes of penaunce and howselyng purete clennes and deuocion may euer encrease and be kept in the ¶ In what wyse thou mayst best moost deuoutly dispose the to that moost holy sacrament after pure confessyon I wolde thou axed it of our lorde god and than the holy goost shal teache the. But yet soÌ„what shall I say to styre the for to receyue that blyssed sacrament deuoutly and it shall be but a short lesson ¶ Fyrst thynke how lytell thou art in his syght whiche holdeth vp bothe the and all the worlde In this thought as moche as thou mayst set thy self at nought Haue in mynde also how euery day thou synnest therfore thynke thy selfe ryght vyle and wretched and all vnworthy for to receyue that blyssed sacrament And in this thought thynke that though thou haddest be about to make the redy a thousand yere afore it had ben lytel ynough as for so worthy a sacrameÌ„t Thynke also that thou art vnworthy for to loke vp into heuen and to them that lyue in heuen or heuenly Therfore coÌ„sydering thy vnworthynesse long afore or thou receyue that blyssed sacrament caste doune thyn eye in to purgatory where paynes be ordeyned for to purge synners Among all thynke on some payne there ordeyned for thy synÌ„es and for thy trespaces / where peraduenture thou art worthy to lye vnto the day of dome / were not the grete mercy of our lorde god Therfore thynke thus and say alway in thyn hert before thou go to receyue that holy sacrament O lorde yf a thousand yere suffyse not a soule to be worthyly redy to receyue this blyssed body and blode good lorde haue mercy on me that soo vnworthily vnredyly come therto which am a ryght wretched creature dayly synnyng not ameÌ„dyng O. good lorde Iesu there is no stynkyng fylthe fouler than my soule is for to receyue thy blyssed body and blode I beseche the lord make some ryuer of compunction fyrst to renue by that foule stynking pyt of my soule to wasshe away the fylth or that thou entre O lorde I dare not els put the there Now blyssed be thou good lorde I fynde grete confort in thy mercy I wote well now without ony comparyson thyn infynyte mercy is more than all my wyckednesse And therfore through the felyng of that heuenly grace which thou hast now indued my soule trustyng onely vpon thy benygne mercy I go to receyue it as a
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
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
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
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
braunche of an olyue tree By the olyue is vnderstande Peas and by the culuer the holy goost whiche betokeneth that all goostly folke in whome the holy goost dwelleth sholde euer bere peas bothe in theyr brest in theyr mouthe and styre other to peas as saynt Martyn oyde whose mouthe was euer in spekynge eyther of Chryst / or mercy / or peas and soo made peas among other Also it semeth wel that peas is a precyous fruyte in that that our lorde bought the fruyte with his deare precyous blood / soo that he made peas therby throughout all the worlde ¶ Also it is wel proued that it is a precious fruyt for all martyrs toke theyr dethe to bryng peas among vs. Therfore sory may al they be that refuse so precious a fruyte whiche our lorde his aungels all his apostles all his dyscyples and all his martyrs sayntes set so moch therby This precyous fruyte our lorde Iesu hath left to his spouse holy chyrche that all her chyldren may take ynough therof yf they wyl ☞ But now to knowe veryly peas thou shalt vnderstande that there is two maner of peas of good folke One is peas of hertes here iÌ„ this lyfe and peas euerlastyng in another lyfe By the fyrst peas we may come to the second peas Therfore true it is the our lorde sayth Math .v. Beati pacifici qmÌ„ filij dei vocabunt Blyssed be they that be peasyble for they be called goddes chyldren All suche be called peasyble that be louers of peas / whiche alway besy them to reforme peas kepe peas fyrst in hymself / and seconds ryly in other Peas in hymself is for to make the flesshe subiect to the spyrite and for to make the styrynges of the soule subiecte to the ouer parte of reason Be therfore syster fyrst a maker of peas with in thyself makynge thy body subiecte to thy soule and than a maker of peas of other For thou canst not be a very maker of peas of other but yf thou be fyrst in peas within thy selfe This fyrst peas lyeth in repressing of all carnal lustes desires and that the lawe of the flesshe repugne not the lawe of the soule but that the body serue the soule vnder trybute that is for to serue the soule as a seruaunt serueth the body and elles there shal no peas be The body is as a seruaunt to whome it longeth for to serue the souâ—e is as a lady to whome it loÌ„geth for to haue the soueraynte whan the seruaunt taketh awaye from yâ— lady her herytage than is there a greate erthquake as Salomon sayth ê“uerb .xxx. Vnum est per quod terra mouetur quando an cilla heres fuerit domine sue ⧠There is one greate thyng he sayth whiche causeth the erthquake and that is whan the seruaunt is heyre of the lady The body whiche is the seruauÌ„t is than the ladyes neyre whan he by fleshly lyuyÌ„g â—ereth away the herytage of the soule so myspendeth it by the whiche the soule that is lady is depryued from spyrytuall and endlesse delytes And this causeth an erthquake that is the erth which is thy flesh may not suffre vertues to growe in the soule but ouertorneth all the edyfyenge and buyldyng of vertue vp and downe Alas that suche a wretched seruauÌ„t shold ouercome suche a gentyll lady of our lordes kynne yf there shold be very peas betwene them two nedes the seruaunt must come and lowe herself to her lady That is she must be compelled to obey to the soule and to all the profytes the longe to the soule for to be dylygent who so can make the flesshe to lowe he shall haue peas ynough in himself be able to make peas amonges other Though thou fele soÌ„tyme styriÌ„ges of thy flesshe to synne yf reason folowe not deme it not consent but onely a felynge whiche is called but a tourneyment betwene the soule and the body Trowest thou that therfore that thou hast lost peas Naye syster as longe as thou neuer consentest for to be ouercome There is no maner of thynge forboden the in all suche tourney meÌ„tes betwene the soule and the body but onely consent in the felynge of ony suche temptacyons Playne not and saye that thou hast loste peas bycause that thou doost fele great temptacions of thy flesshe For as long as thou coÌ„sentest not to suche temptacyons thy peas is not broken The seconde peas that I dyde make mencyon of is peas of herte and that is whan all the styringes and moueinges of the soule be made subiecte and obedyeÌ„t vnto the ouer parte of reason This peas is all inwarde and it cometh of affection of a ryght intent yf thyn affection be clene thyne intent be ryght for to profyte in vertue anone without ony delay our lorde wyll delyuer the from all vnquyetnesse of herte make thy conscyence a peasyble dwellyng place of ryght wysnesse This peas of conscyence whiche is called peas of herte is nothyng elles but a maner of ernest and a taste of that ioye peas whiche is euerlastyng in heuen And the we shall haue at the last yf we kepe very peas and rest Also they that haue rested them here from wicked workes there shall they rest from endlesse trybulacion Of these bothe peases that is of coÌ„scyence of ioye our blyssed lorde made his testament The fyrst peas whiche is called peas of hert he bequethed here to his dysciples whaÌ„ he sayd Io. xiiii Pacem relinquo vobis My peas I bequethe to you The second peas whiche is peas of endlesse blysse he bequethed to suche that kepe the fyrst peas whan he sayd Ioh. xiiii Pacem meaÌ„ do vobis My peas endlesly I gyue to you The fyrst is not now in this erthe to vertuous folke ful stable namely for troubles and vnquyetnesse which many vertuous folke fele somtyme among And no wonder for all such peas is but the relyef and almesse of heuenly peas which is gyuen to the poore in spyryte syttyng at the gates of Ierusalem abyding there some peas seÌ„t from our lordes table The almes that cometh fro a lordes table is not always able to be eaten For somtyme among in such almesse be founde bones bare from flesshe and other fragmentes which be not able for to be eaten So such peas that is graunted of our lorde to clene hertes here in erth is somtime ful barayne from rest quyetnesse as is a bone fro flesshe And yet all such maner vnquietnesse cometh from our lordes table of heuen for to proue a soule ☞ Lo syster blyssed be all such that be thus peasyble which bothe make peas betwene the soule body and also kepe peas in herte For they be made our lordes chambrelayns in as moche as they make redy for hym in theyr own hertes soules a resting place as Dauyd sayth Ps lxxv In pace factus est locus eius His place he sayeth is made in peas whan the
holy lyuers is called pacience This fruyt is a ryght necessary fruyt namely for vs that be here iÌ„ this wretched vale of mysery amonge so many passyons of euyll Pacyence is suche a vertu that it ordeyneth vs to the fruicion vse of endlesse peas whiche pacyence is brought forth of charite and mekenesse For charyte mekenesse be the father and mother of pacyeÌ„ce Whan we suffre no maner heuynesse nor dysease than be we not called pacyent but peasyble For pacience is in suffryng of all maner wronges and not to be troubled with no maner passyons therof Some there be which be pacyent for nede and some for symulacyon Pacyence of nede is whaÌ„ we wolde reuenge vs of our aduersaryes and may not nor dare not dredynge more harme This Paâ—â—ence is nothynge vertuous †The other pacyence which is called symulacyon or ppocrysy is whan onely for vaynglory we shewe vs pacyent in aduersyte for to be praysed therfore here in erth this pacyence is also vycyous and nothing vertuous ¶ There is also an other fayned pacyence of the which saynt Eregory speketh that is whan we fayne pacyence in wronges to the entent we may be reueÌ„ged another tyme whan we haue oportunyte leyser This pacyence is also vycyous and not vertuous ⧠There be .v. kyndes of vertuous pacieÌ„ce the cometh in suffriÌ„g of .v. wronges wherin veray pacyence is proued The fyrst is not for to be impacyent for hurtyng of thy body The seâ—ond not to be impacyent for losynge or withdrawynge or for scrarcenesse of temporall goodes The thyrde is not for to be impacyent for ony offences or harmes done to thy kynÌ„e or ony of thy frendes The fourth is not for to be vnpacyent for lesyng of thy worshyp The .v. is not for to be vnpacient for no trouble of tranquylite lyte of soule This last conteyneth all the other iiii within hym though it so be that sornty me it may be vnderstand partyculerly by it selfe wtout other As whan ê‘adueÌ„ture we be troubled and vnpacyent for the rayne or suche other dystemperate wether that letteth vs from our bâ— dyly dysporte or erthly gladnesse In all these pacyence is proued knowen for pacyice But whan soeuer we be troubled for defaut of right wysnesse or for decay of the gostly helth of other This trouble shold not be called vnpacyeÌ„ce but zeale of ryghtwysnesse and of vertue but yf iâ— be out of measure vndyscrete than it is called impacience So than by this it semeth that euery passyon that is had to proue our pacyeÌ„ce eyther it is of suche thinges that we desyre loue and is denyed vs and withdrawen from vs or elles of suche thynges that we hate and dâ— noyous to vs and yet be put to vs also be threatned withall In all suche thinges it is a necessary vertue namely for telygyous persones to be pacyent For ryght as for these .v. causes it is great vertue of pacyence not for to be troubled ryght so for defaut of ryghtwysnesse not for to be troubled it is a vyce of slouthe obstynacy Eueryche of vs for our self sholde be sory for our deâ—â—â—â—tes which we haue done namely of rightwysnesse and than is this paceience called a vertue of penaunce We sholde also be sory for our defautes that we do and than is suche pacyeÌ„ce called a feâ—â—â—ouâ— of encreasâ— in vertue We shold also be sory for our synnes that we may do and than is suche pacience called a sleyght of drede Also we shold be sory with pacyence for the harmes and losse of our euen chrysten but measurably for the Iosse of theyr temporall goodes / moche more for the losse of theyr spyrytual goodes / of such thynges as loÌ„geth to theyr helth To this last pacient sorow be souerayns most bounde For it they be pacient in sufferyng of that vicious lyuinges of theyr subiectes not correcting ting theÌ„ after theyr power as they shulde they shall haue no mede for such pacience but rather they wyn therby the wrathe of god as Hely the hyghe preâ—st had for because he wolde not sharply chastise his chyldren for theyr grete defautes with the whiche our lowe was displeased therfore he selfe payne with the wrathe of god Thus than pacyence is a ryght necessary fruyte namely for rely gious persones ⧠Lo syster yf thou wylt be very relygyouse thou must be pacyent and suffre easyly all sorowes dyseases Which pacience must be strong that no temptacion ouer come it It must also be stedfast that neyther dredes â—elabours make it no co warde It must also be of a myghty wyll that thou he not afrayde to do the moost harde thynges that is commaunded to the for the helth of thy soule It must also be a long abydyng wyll that the long delay of mede breke not thy hope of desyâ—e It must also be mylde that thou be not chaufed styred for no maner of hate of other for to gyue euyll for euyll but rather good for euyll It must also be easy that thou caust or may in al suche che wronges be without hastynesse of hert souple treatable So to be pacient thou shalt fynd great ease Is it not a greate ease trowest thou to suffre all thyng easyly For aduersyte wtout pacyence hurteth in thre maner of wyse Oue is that it tormenteth vs outwarde Another that it maketh vs tesly or frowarde inwarde by impacyence And the thyrde is that such an vnpacyent conseyence freateth the soule within Yf thou be very pacyent thou shalt fynde a greate refresshyng to thy soule For ryght as the body is fed with dylycate feastes so is the soule fed with precyous vertues and namely with this vertue of pacience it is made fat as with one of the moost deynty morcelles of our lordes disshe In suche pacyice is great edyfication to other For many taketh hede rather of that vertue in other than of ony other vertue Many we fynd chaste / abstynent poore / full of abnesse / besy in prayers / and stedfast in the faythe but fewe in maner mekely pacient in reproues detractioÌ„s and other 〈◊〉 For in such thynges anone we wyll excuse 〈…〉 â—efende vs lest other be sâ—laundred therby supâ—â—â—â— not we be gylty yf we holde our â—eas And yâ—â—â—â—e â—â—â—th 〈◊〉 we do shewe our self more reproueble in that we venge our selfe by suche impaciency It were more prayse or commendacyon worth to vs yf that we wolde folowe our lorde for to suffes such wronges pacyently than by ausweryng for to ouercome other as saynt Gregory sayth For to suffre it purgeth bothe our sysies that we haue done and also it kepeth vs warely that we fall no more in them It gyueth vs bothe grace of vertue and goostly gyftes in this lyfe also a grete ioye in heuen whan we come thyder as our lorde sayth hymself to all suche as suffre for his loue Math .v. â—â—udete ex exultate â—inÌ„ snerces vestramulta est iâ— eelis
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
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
prouokyng of the world to lust agaynst suggestioÌ„s of fendes And so iiii be agaynst twayne yet lete good wyl trust and leane to our lorde truly faythfully that sayth Io. xvi In muÌ„do pressuraÌ„ habebitis sed confidete q quia ego vinci munduÌ„ ⧠In the worlde our lorde sayth ye shal haue moch tormentes of styryng to synÌ„e but fyght mightyly theragaynst with good wyl trust faythfully me ye shal ouercome the worlde for I ouercame it ⧠Lo syster thus is the worlde ouercome with good wil and helpe of grace Also yf thou wilt ouercome the fend haue also good wyll trust in god which bound the fend depryued him and dispoyled hym froÌ„ all his robbery of soules For he is as weyke as a mous yf he be withstand with a good wyl As for the other .ii. enmyes which be to the fende to the world but exactours and tollers seruauntes to them as is the flesshe lykynges and vnlefull affections may soone be ouercome whaÌ„ theyr lordes maysters be ouercome All this dooth good wyl with gods help ¶ The secoÌ„d degre of chastyte is whan by chastysyng of the flesshe by other goostly exercises the vnclene affection is clensed and the body is made subiect to the soule so that it is very seldome tempted And yf it be tempted it is but ryght easyly For at all tymes without temptacion is it not but yet it is so easy and so lytel that lyghtly with lytel labour the styryng may be ouercom more with bydyng than with stryuyng more with easy tornyng away lothing than with struglyng but it so be that by neclygence and slowth it is suffred to gather strengthe myght agaynst the soule as though no force ware gyuen therof than it is no wondre thought a cleane soule be troubled and ouercom in such long sufferauÌ„ce of temptacioÌ„s If we wyll myghtyly wtstand our goostly enemyes whan they begynÌ„e for to iÌ„pugne vs. anon despyse those temptacions that they send in and so shall we neuer be ouercom of them as for that tyme and not only we shal not be ouecom but also they shall be soo made weake in theyr batayl that they shall not dare to assayle vs afterward And if they assaile vs they wote wel that they shall be lyghtly ouercom so that they dare not on s quynche vpon vs. Lo what good wyll can do but many be ryght slow in wtstandyng by the whiche sluggyshnes we gyue the fende strength boldnes agaynste vs to iÌ„pugne and assayle vs the ofter the more sharperly or fiersly Of one thyng take hede that whan our aduersary the fende is myghtyly euercome somtyme he abydeth long before the he wyll assayle vs of that same vyce of the which he is ouercome vnto the tyme it be forgoten put out of vse And thaÌ„ soone after vnauysed sodeynly he falleth vpon vs for to throwe vs doune in to the same vyce the more surelyer that we be vnauysed And bycause he findeth vs vnredy to wtstand him I may lyken suche one to a man in batayle that whan he hath long fought agaynst his enemyes than he dooth of his armour resteth him sendeth away from hym all his meyny for he hath no suspecioÌ„ of no more batayle so he plapeth holyday in quyetnesse and rest In suche faynt holy dayes I fynd many kylled Therfore syster be thou euer redy armed thynkynge that thyn enemyes wayte sore vpon the we shold euer be redy myghtyly for to withstand theÌ„ for they cease neuer froÌ„ assaylyÌ„g but it befor a wyle craft for a whyle and it semeth that they rest and it is not so theyr ceasyng from assayllyng is to assayll vs for the ceasyng is for no kyndenesse or loue that they haue to vs nor for werynesse but for gyle and wylynes Syster beleue hym not in his wyles nor trust not to hym for he is full of wyckednesse at the last he wyl breke out ¶ The .iii. degre of chastyte is to haue all the lustes delytes of the flesshe so tamed and chastysed that vneth and seldome ryght lytell the styrynges of the flesshe ben felt For the soule is so arayed with affection and loue of chastite the it hath great abhominacion of vncleÌ„nesse flesshely styriÌ„ges It is so squaymous therof that it may not suffre to hert ne to be spoken of flesshely workes wtout great lothnesse so that it semeth that it wold cast the hert is so squaymous whan it hereth therof O now is this a blyssed cleÌ„nesse of chastyte Yf it happen soÌ„tyme for profyte of other for reuerence of the sacrament the such a chaste mayde must nedes speke of the cases of matrymony than she speketh therof so sobrely so chastly and so clenly that she feleth her flesshe so quyet restfull with such coÌ„munycacion as yf she spake of stones or fylth or such other the styreth not Also in slepyng suche one slepeth ful surely without any naturall habundauÌ„ce wtout foule ymaginacions or illusyons in so moche the she shall fele no maner of styryng slepyngly but that it may wakyngly be sone ouercom gracyously This is a very discrypcion of parfit chastite as it may be had here in this synful body full seldom this grace of clennesse is had here of ryght ê‘fyte folkes But yf thou wylt be stabled in this ê‘fyte degre of chastyte contynue therin I trowe thou must aske of our lorde a specyall priuylege of grace in as moche as it is aboue the bondes of naturall possybylite for to lyue in the flesshe without felyng of the vycyousnesse of the flesshe Such as be cold of complexion or els be feble in body lacke oftentymes styringes of the flesshe But yet them nedeth with that cleÌ„nesse and puryte of flesshe for to haue clennesse chastite of soule which is had onely of vertu of grace for els such one is no mede worthy Of all such that so haue tamed theyr flesshe feleth no styring speketh the prophete with great admyracyon as though it were a woÌ„dre thyng whan he sayth thus Ps .xlv. Uenite et videte oê‘a dei que posuit prodigia suê‘terram aufereÌ„s bella vsque ad finem terre ⧠Come se he sayth the werkes of god for he hath ordeyned vpon erth wonder thynges in wtdrawyng of batayles of temptacyons from the end of flesshely styringes ☞ Lo how he calleth this a woÌ„derfull thyng truly so it is to lyue in flesshe fele no styring therof But what sayth he more Ps xlv Uacate et videte qmÌ„ ego sum deê° â§ Therfore he sayth and our lorde sayth by the same prophete Take hede restfully se inwardly for I am the god dooth these wonderous thynges none other As who sayth whan batayles be ouercome enemyes ouerthrowen the soule may than rest in hymself and be in quyet vnderstandyng and seyng inwardly god that he it is which so mightily
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
soule after fallyng For after long chastisyng of the flesshe the soule and body is come to whytnesse clennesse of chastyte Vyrginite hath no suche labour for it groweth and contynueth with nege of yeres euer is kept hole in whytnesse vnto the self aege as a lylly dooth wtout ony laboure by kyndly growing It is not so of chastyte which I lyken to byce or whyte lynen clothe made with great besinesse Fyrst the fler therof is grene as grasse than it is dryed after that beaten so made clothe whiche clothe is oft watred sonned vnto the tyme it hath taken whytnesse So chastyte must be wonÌ„e and kept For chastyte bereth his name of chastysing ☞ First who so wyll be chaste is no vyrgin he must dry vp the erthly grenÌ„esse of lyking fleshly lustes by lothnesse hate of synÌ„e than for to kepe hm therin by chastysing or by reasonable abstynence and wakinge with other bodyly exercises And after that to water it by oft waylyng and wepyng the god wold kepe such clenÌ„es in them the he may be sonned in the light of grace euer to be kept clene froÌ„ falling Thus sister a man may be chast that is no vyrgyn For as saynt Austyn sayth vyrginite is a ê‘petuall medytacion of iÌ„corrupcion in a corruptyble flesshe a holynesse wtout experyence of coÌ„tagious filth Such virginite is euer kept as long as the hert wtstondeth that it consent not to no maner of corruption but euer to haue a lothnesse He that wyll be a vyrgin he must in the begiÌ„nyng of nege discrcion fyrst refreyne the kyndly styringes of corruption of nature so distroy that fyrst sawtes of kynde which be ryght sharpe in the begynÌ„yng and than euer after he shall find good peas with his flesshe and ryght seldom sawtes but suche that may easyly be withstand wtout ony peryll of lesyng of vyrginite for the head of the fyrst suggestyon is broken The contrary labour hath chastyte For as soone as he hath afore lyued vnclenly vnpurely begynneth for to lyue chaste anone he fyndeth batayle as it semeth many intollerable heates of styringes with vnsacyable fannynges ymagynacions of the deuyll whiche styreth the flesshe to be iÌ„portune and for to moeue a man to synÌ„e by many ê‘cussyons of vnkyndly heates O how in such batayles a wretched man staÌ„deth in grete peryll but yet yf he myghtily wtstand it he shall haue the vyctory and also great mede Is it not trowest thou a great maystry for to ouercome him of the which soÌ„tyme we were ouercome A wound ones healed if it be agayn soone after broken it can neuer be healed agayn wtout some marke And therfore though the batayle of chastite be neuer so medefull yet it is a batayle of suffraunce of strokes but vyrgynite which was neuer hurt is a batayle of gyuyng of strokes for it hath quenched the styryÌ„ges of the flesshe therfore it receyueth none It hath broken the serpeÌ„tes heed he therfore fleeth fro hyÌ„ dare not abide batayle Thre great rewardes I fynd that our lorde gyueth to virgins maydeÌ„s One is the amoÌ„g al rewardes he maketh virgins receyue a. C. folde fruit where cleÌ„nesse of wedlocke receyueth but xxx fold the cleÌ„nesse of wydowhed but sixty The second is that all virgins maydens syngeth a new song which none may sing but they The .iii. is that they folow the lambe where so euer he go All chast soules be as auÌ„gels in erth cosyns to auÌ„gels for there is none of so nygh affinite that may approche to aungels as vyrgyns maydens do Of this I fynd auctorite in holy writ where it is writeÌ„ thus Mat. xxii Qui neque nubent neque nubentÌ„ EruÌ„t sicut angeli dei They that nether wed nor be wedded in erth shall be as aungels of god ☞ Lo syster this is the souerayn singularite or pryuylege whiche is giuen to virgins maydens for to be cosyns to auÌ„gels Vyrgyns maydens receyueth a. C folde fruyt that is a. C. fold rewarde in blysse so they excede in meryte rewarde the syxty fold fruyt of wydowes the .xxx. fold fruyt of wedlocke whiche shal be benethe them as the noÌ„bres ben The second is that all vyrgyns and maydeÌ„s do syng a newe song which none may syng but they But what song is this that is so syngulerly gyuen to maydens vyrgis where shold we fynd this song that is called a newe song to theÌ„ Fyrst we must seke out this song among all the songes that we fynd in holy wryt whyther it be the song that aungels syng in heuen Alleluya Nay it must be such a song the maydens may vnderstand That song is onely auÌ„gels song desyryng our saluacion it is good but yet it is an olde song afore the incarnacyon we must haue a newe song whyther it be that song which Moyses song whan he had led the children of Israel ouer the read see whan he song thus Exodi .xv. Cantemus dnÌ„o c. ⧠Syng we now to our lorde he sayd for gloryously he is magnyfyed in as moche as he hath bothe hors and man of our enemyes drowned and throwen in the see Nay this is not a newe song but an olde song yet it is partynent vnto mannes saluacyon Many songes I rede of olde songes full good vertuous but none of these songes I fynde singuler and new longyng to virgins maydens There is one songe whiche is new and synguler for them and that is the song whiche the blyssed virgin Mari our lady made when she was with our lorde and our lorde with her by his worthy incarnacioÌ„ This new song is called Luc. i Magnificat aiÌ„a mea dnÌ„m My soule she said magnifyeth and maketh our lorde great After the great ioyeng of saint IohnÌ„ whyles he was yet in his mothers wombe after the worthy coÌ„mendable propheci of Elizabeth his mother This blissed virgin mayd in coÌ„forting not only of virgyns and maydens but also of all man kynde began mekely wysely a new songe and sang Magnificat aiÌ„a mea dnÌ„m As who myght say thus All other of olde tyme pronounce our lorde a great lorde and a worthy as all reasonable creatures sholde Other also proued shewed our lorde great worthy But I now make our lorde grete For lyke as the worker is more coÌ„mendable than the worke so is this song more coÌ„mendable than all other soÌ„ges For it is new bryngyng in our saluacyon ☞ Lo syster this song was made of a vyrgyn a mayden All maydens may be ioyfull for by a vyrgyn a mayden was fyrst begon this newe songe of our saluacion Than the song of vyrgyns shold nothyng els be but the mynde and meditacyon of our lordes incaruacion and euer newly to haue in mynde the byrth of our lorde whiche is that new song of our saluacioÌ„ None may syng this so veryly but virgyns maydens