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
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
for euermore and wyll doo vtterly as his souerayn wyll It is not right grete meryte for to obey alway in such thynges as pleaseth but rather in suche thynges that dyspleaseth / therin lyeth grete meryte that is whan ony harde thyng or greuous thyng is coÌ„maunded for to be done whiche an obedyencer dooth gladly with grete repugnaunce of the self wyll There is no sacry fyce that man dooth be it in watching / fastyng / and other goostly and bodyly exercyses so acceptable to our lorde as is suche obedyence Nor there is nothyng that so displeaseth our lorde and deserueth tourment as dooth self wyll and vnobedyence for it dishonoreth our lorde and withdraweth from hym that is his that is self wyl as saynt Austyn sayth ⧠None ought to haue selfe wyll but god To hym it longeth proprely ☞ As for the seconde thyng whiche longeth to a relygious tree that is planted in relygion is watrynge Syster thou must be moysted and watred yf the rote of mekenesse shold vertuously encrease that is with the holy water of coÌ„puÌ„ccion reducyng bryngyng to thy mynd mekely synÌ„es that thou hast done good dedes that thou hast left vndone tyme that thou hast lost and payne that thou hast deserued Thus after the councell of saynt Gregory consyder .iiij. thnnges which .iiij. yf they be holly consydered may gendre in the veray compunction and gracyous moysture for the watring of the very rote of mekenesse ⧠Fyrst is thynke where thou hast ben / where thou arte now / where thou shalt be / and where thou art not yet where thou hast ben thynke thou hast ben conceyued in synne / borne in synne / after / warde greuously fallen in synne where thou arte now Thynke that thou arte in this wretched vale of mournyng lyuyng but a lytell tyme coÌ„syderynge the tyme that euer shall last in ioye And than thynke that this vale is full of mysery and wretchednesse whiche is proued better by experyence than I can tell it / where thou shalte thynke that within a fewe dayes haply thou shalt be deed and than be brought before thy iuge yeldyng accompt to hym there of al thy werkes dedes and thoughtes whiche were neuer by confessyon counted here or in wyll to be confessed therof And thynke also the styryng wordes oftentymes of saynt Anselme which may styre the moche to compunction saynge thus to thy self as he sayth ☞ Thou vnfruytfull tree where be now thy fruytes of vertue O drye tre and vnprofitable worthy to be cast in to the fyre How shalt thou answere at the daye of iugement where shal be ared of all the space and tyme of thy lyfe how it hath benspent / yea vnto the leest twynkling of thyn eye Than shal be demed and condempned that is founde in the of ony ydle worke ydle worde or vnê“fytable scylence vnto the leest thought of thyn hert / but if it be amended here and satysfyed by in warde sorowe and compunction ☞ Lo syster this is a harde sentence therfore I pray you wasshe all thy defautes away whyles thou arte here by water of compuÌ„ction ⧠The thyrde is / to haue in mynde where thou art not yet Thynke syster by the mercy of our lorde thou shalt come vnto his blysse where thou arte not yet / to the whiche he made the. For the whiche with his precious blode he bought the â–ª and for the whiche I hope thou hast forsaken all the fals delytes of this wretched worlde / and hast closed vp perpetually thy self in religion O syster it were ryght mery oft to haue in mynde the swete wordes of the prophete Dauyd whiche saynt Austyn expoundeth and ben these Meiâ—us est dies vna in atrijs tuis et super milia O sayth saynt Austyn good lord better is one day in thy heueÌ„ly halle than a thousand here There is so grete plenty of fayrnesse of swetnesse of gladnesse of goostly myrth and haboundauÌ„ce of shynyng lyght endlesly That yf it were lefull noo lenger to dwell there than one houre in a day for that houre alone all the yeres of this wretched lyfe / though they were as full of all maner wretched delyces pleasures or delytes haboundaunce of temporall goodes they may lawfully be dyspysed set at nought For our lorde hymselfe is there all ioye and blysse And he it is that gloryously there shall fulfyll all the capacyte of a soule by clere knowyÌ„g of trouth by ioyful fruycion of his souerayne goodnesse / and by suâ—e beholdyng of his endlesse felycyte He also it is that shall there gloryfy the body in foure maner of goostly clothes / that is with the stoole of mine â—cayle neuer after to deye with the stoole of vnpalsibylite / neuer after to suffre passyon nor payne with the stoole of agylyte / euer to be swyfter than a thought And with the stoole of subtylyte / euer to be as subtyll as a soule wtout poÌ„derosyte ☞ Lo syster what myrth and ioye is in that place ordeyned for clene soules and bodyes vndefyled Thyder I pray the cast thy goostly eye and thynke on the fyrst stoole of imortalyte sorowynge for thy synnes in place where thou hast ben ¶ Thynke on the second stoole of vnpassy bylyte / sorowynge for thy myseryes wretchednesse that thou suffred in this preseÌ„t lyfe where thou arte nowe ¶ Thynke also on the thyrde stole of agylyte or swyftnesse and sorow lamentably for the drede of strayt ingement in place where thou shalt be And thynkyng on the fourth stole of subtylyâ—e sorowe for the long delay of eternall felycyte and ioye of heuen where thou shalt be And doubt not syster yf thou inwardly desyre these thyngê thou shalt rather haue lust to wepe than to doo ony thyng elles Beleue it well thou shalt haue more conforte in suche wepyng than euer thou haddest in laughyng so that thou mayst say to our lorde god with the prophete Dauyd thus 〈◊〉 â—eundum multitudinem dolo ♃ in corde meo consolationis tue letificauerunt animam meaÌ„ That is Lo lorde Iesu the multytude of my so â—â—wes were neuer so grete many hert but that 〈◊〉 grete heuenly confortes hath moche more gladded my soule Thynke this veryly syster that we neuerred that our lorde laughed but many tymes he wept we rede not for hiself he wept but for vs in tokening that as long as we be in this wofull vale of teares we sholde euer be sorowful for wepyngly we came into this worlde and with payne we lyue at last with payne the soule shall departe from the body ⧠If thou moyst thus syster the rotes of mekenesse with water of compunction thou shalt haue the mery blyssyng whiche our blyssed lorde graunted in his testament to all suche compuncte hertes where he sayth thus Beati qui nuÌ„c fletis quia ridebitis Blissed be ye that now wepe here for ye shall after this be full mery with me ¶ Now the thyrde thyng that I spake of is
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
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
our prayers feruently deuoutly that we desyre Of this the prophet sayeth thus Hie. xxix Orabitis et exaudiam vos cuÌ„quesicritis me in toto corde vfÌ„o ye shall praye sayeth our lord and I shall here you namely whan you seke me in all your hert and not els The thyrd is for because we perseuer not contynew in our prayers tyll we haue that we desyre Of this our lord sayeth thus Luc. xi Si perseueraueris pulsans propter inprobitatem surget dabit If thou coÌ„tynew in prayers be sely knockyng at the last he sayeth I must nedes graunt thyne askyng for thy great importunite that thou makest to me ¶ The fourth why we be not herd anone is for because we pray doubtyÌ„g and without any great trust Of the which the holy apostle saynt Iames sayth Iacob i. Si quis vestrum hesitat non estimet quod aliquid accipiat He that doubteth in his prayers lete none suche suppose that he shall haue his askynge Therfore we sholde not tempre oure lorde to our wylles for to wyte whyther he wyll graunte vs that we demaunde or not But we sholde tempre our soules vnto his wyll afore we do praye that whyther he wyll graunt vs or not His wyll be fulfylled and not ours ¶ The fyfth why we be not herde is for it is not dyscretely and wysely asked that we pray for but hurtfull to vs. As the chyldren of zebedee whiche asked nothyng for theyr helth and therfore it was not grauuted vnto them ⧠The blyssed apostle saynt Iames sayeth Iaco. iiii Detitis et non accipietis eo qd male petatis Ye aske ye shall not haue that ye aske for as moche as ye aske not well In suche askynges sister though thou wepe and sobbe for to haue thyn askynge as is for to aske to be fayre / semly / worldely wyse / and suche other our lorde wyl not here the for it is not for thy helth The .vi. cause why we be not herd in our prayers anon is that whan we haue our desire we shold kepe yt wysely that so longe and with so great hardnesse hathe be desyred ☞ Lo here mayst thou se two great profytes in longe abydyng One is that wanton pride shold be repressed in that that we be humbled and made meke in our taryeÌ„g and another that the gift which our lorde gyueth vs better than we can desyre shold be made moch of and not to be set lytel by The seuenth cause why we be not herd anon in our prayers of our lorde is because our lorde wyll delay and defer our desyre and peticion vnto a more conuenient tyme for our profyt than if we had it anon So Moyses whan he desyred the ioye of god to be shewed vnto hym he had not anon his desyre but it was delayed that he se it afterward The eyght cause why we be not anon herd in our prayers of our lorde is for because our lorde wold be sought helpe of other to pray for vs and helpe vs in our prayer for paraduenture that we aske is a hard thing or els it is done for to put away our pryde foule presuÌ„pcyon that we shold haue yf we thought that our lorde dyd so moch for vs without help of other So prayed that holy kyng Ezechie to the holy prophete ysay for to pray for him and all his people So prayed also that deuout kyÌ„g Iosias to a holy woman the was a prophetesse for to pray for hyÌ„ So also prayed saynt Paul Ro. xv Obsecro vos vt adiuuetis me in orÌ„oê° vrÌ„is vt liberet ab infidelibus qui sunt in iudea I pray you he sayd helpe me in your prayers that I may be delyuered from the vnfaythfull people that ben in Iury. †Thus syster in all our nedes we shold renÌ„e to the remedy of prayers not onely for our selfe but by help of other trustynge more to the prayers of other than to our own ¶ The .ix. cause is why we haue not that we aske in our prayers of our lorde For ê‘aduenture that we aske is not so profytable for vs as some other thiÌ„g that were more nedefull for vs which we aske not which was wel proued by saynt Paul that asked one thyng of our lorde and he had another He asked for to be delyuered from the styringes of his flesshe for he thought it was foule not maydenly for to suffre suche foule temptacyon and yet was he not delyuered therof But our lorde gaue hym another better than that which was more profitable to him and that was strength of vertue and grace of wtstondyng .ii. Cor. xii Or virtê° iÌ„ infirmitate ê‘ficitur For vertu is made parfit in with standyng of suche temptacion of infirmite So than it is more profitable for vs for to haue exercise of trybulacions than for to be in rest and quyetnesse of prosperyte though we oft desyre more the one than the other ⧠Loo syster by this thou mayst knowe whiche thynges they be that let vs to be herde of god in our prayers Therfore yf thou wylt be herde in thy prayers of god fyrst be clene fro synÌ„e asmoche as it is in thy power Be feruent and besy in prayer Haue great trust in prayer Be meke seke help of other Kepe the graces that our lorde gyueth the and thanke him for them And aske nothing of hym but suche thing that he knoweth is best moost spedefull for the. ⧠Now wyll I tell the of the great vertue of this blyssed fruyte of long abydynge ☞ Foure vertues I fynde of this fruyt One is that it kepeth al other goodnesse For in one houre long or ê‘seueraunt abydyng dooth as moch as other vertues haue done .xxx. yeres or many yeres afore why trowest thou Truly for yf that perseueraunce in abydyng kepe not well in that is gadred afore all our labour in vertue were lost what profyte were it for vs all our lyfe for to wynÌ„e vertues and lose them at last Saloman sayth Eccl. ii Ce hijs qui ê‘diderint sustinentiam ⧠wo be to them he sayth that haue lost all theyr sustenaunce What is the sustenauÌ„ce of the soule but vertues whiche be gathred in to the barne of the conscyence there the soule to be fed with them vnto the tyme that it be departed from the body Therfore yf suche vertues of long tyme gathred be lost for defaut of ê‘seueraunce sory may that soule be that so lacketh her sustenaunce for defaut of her houswife Perseueraunce or longe abydynge ¶ The second vertue of this fruyt is that it maketh a soule true to god For onely all perseueraunt soules in long abydynge forsake neuer our lorde in theyr trybulacyons but euer be true to hym And therfore they aloue worthyly shall here that swete worde where our lorde sayth thus to all perseueraunt soules Luc. xxii Vos estis qui permansistis me cuÌ„ in tribulationibus meis et ided ego dispono vobis sicut disposuit
the fyre of trybulacyon so the the least hear of his good thoughtes and purpose shall not perysh therin This was well fygugured by the .iii. chyldren which were cast in to the fyre by Danyels dayes where I rede thus that the fyre touched them in no wyse nor dyd them ony harme In so moche that the least hear of theyr heades were not brenned why was this trowest thou Truly for theyr swetenesse of good lyuyng made the ouen as the wynd that bloweth with the dewe of grace which quencheth the fyre of trybulacion ¶ The thyrd vertue is that it maketh suche a swete soule mekely to receyue blames and correction of relygion †This is well fygured by that swete Manna which was put in our lordes arke with the whiche Manna also among other thinges was put specyally Moyses rod. By this rod syster thou shalt vnderstand correction and blame of thy souerayne for thy defautes And by this Manna which is swete thou shalt vnderstand swetnes of good lyuyng that causeth the rod of correction to be borne pacyently Whan thou suffrest it grudgyngly thou hast not yet this Manna of swete lyuyng Kepe well in the arke of god that is in thy herte whiche is called gods hutche or gods arke Mekenesse and than shalt thou fynd great swetnesse in correccioÌ„ of relygion whiche rubbeth away so thy synÌ„es that thou shalt at the laste appere afore thy spouse Iesu without oni spot ¶ The forth vertue is that it maketh the to speke swetly and gentylly of vertu for to multyply many swete soules to god as Salomon sayeth Pro. xvi Qui dulcis est eloquio maiora reperiet He that is swete in spekyng he sayth shall wynÌ„e many soules to god and at the last for his wynnyng shall receyue great rewardes So a precher and a souerayn in exhorting of theyr subiectes shold swetely shewe theyr exhortacyon And so shold they multyply the frendes of god as Salomon sayth in another place Eccl. vi Verbum dulce multiplicat amicos ⧠A swete exhortacyon or prechynge he sayth multyplyeth the frendes of god Thus to eate syster of this swete fruyt of good lyuiÌ„g that thou may therby growe to heuenward also multyply many louers our lorde grauÌ„t the. AMEN ¶ The seuenth fruyt of the tre of goostly lyuers is Benygnyte Ca. vii ¶ Of Benygnyte THe seuenth fruyt of the holy goost in goostly lyuers is called Benygnyte or gentylnesse of hert This is a gentyll fruyt for it maketh a soule communycable not straunge by solyennesse The more coÌ„munycable that thou art in vertue the more gentyl thou art in the syght of god Be not straunge therfore to comen or to here of vertue there shewe gentylnesse and benygnyte of spyrite All bodyly gentylnesse be we neuer so nobly borne is but thraldome in comparyson of goostly gentylnesse and benygnyte The hygher that thou art in good lyuynge the more benygne gentyll thou sholdest be in vertuous coÌ„munycacyon ☞ Example we haue of the sonÌ„e and the mone and of all the heuenly bodyes whiche appere to man here in erth how geÌ„tyll and coÌ„munycable they be of theyr lyght Therfore syster the more heuenly thou art the more gentyll thou stoldest be †Many there be which ben gyuen to ê‘fection and they be ryght strauÌ„ge and soleyn in coÌ„munycacyon of vertue Do not thou so but shewe gentylnesse and largenesse of herte to all So to be benygne in herte wyll make the affable compassyble treatable easy to be bowed to councell communycable in goodnesse glad mylde and iocund true felawly dyspysing none denyeng none kynde wellwyllyng and gracyous to all Therfore whan thou shalt shewe benygnyte of hert in speking speke easily aÌ„swere mekely wtout bitternesse or sharpe rebukyng or scornynge Forme so thy wordes to other that what soeuer is said to the of other thou be not greued with them speke so of them that be absent as though they were present and myght here it for it is a great vyce to a relygious persone to say ony thyng in abseÌ„ce that he wold be ashamed to speke in preseÌ„ce In all thy coÌ„munycacyon here no bachytings but eyther take thy leaue and go thy waye or els yf thou mayst cease such mater It is no profyte to the for to here suche thynges but for to make the greued agaynst hym of whome it is sayd or vpon hym or her that sayth it Therfore in all suche communycacyon fynde vp some other maner mater of edyficacion for to speke of that myght bothe edyfy the and hym or els take thy leue and go thy way In all thy benygne coÌ„munycacyon beware also of hearyng of tydyÌ„ges for they vnquyet thy hert and put it out of rest and dystract thy mynde and dystrop deuocion and wasteth the tyme without profyte nor speke not al that thou knowest though they be good thynges Be not as a vessell that lacketh his coueryng or his lyd or is not stopped that as soone as it is bowed doune it poureth out al that is therin and is made open for to receyue all maner fylth and dust But open the vessel of thy hert dyscretly and close it agayn whan tyme is Be neuer in such company gladly where is no coÌ„munycacion of god or edyficacion of soule Cry not whan thou speakest be not to hasty in thy speche for to shewe out all that is closed win And beware also in all thy coÌ„munycacyon that ryght as thou sholdest be lothe to here bacbyters soo neuer tell hym or her that is so spoken of what thou hast herd of another lest they be greued agaynst hym but yf thou coudest turne it into such kynd that it be thelesse suspecyous for thy wordes For ê‘aduenture it myght so be that he that sayd it ment not so as it is taken Or els yf it were euyll sayd and suspeciously yet thou canst not tell how sone paraduenture he or she repented them of that sayng purposyng hym euer after to beware of such speking yf it be so that such thynges be sayd of another that thou hearest which were nedefull that he were admonysshed and warned of thaÌ„ say it so and in suche wise that the teller be not accused and that the persone of whome that is sayd of be in wyll to amend them of such thynges For to that intent lightly it was sayd to the in great symplenesse not in waye of detraccyon In all thy coÌ„munycacyon also beware of bostynge of ony good dedes that thou hast doone make neuer other to perceyue by thy wordes ony thing of coÌ„mendacion or praysyng in the. For though thou neuer spake therof vneth shall there ony thyng be in the commendable but it shal be knowen to the worshyp of god though thou hyde it and speke it neuer For yf thou hyde it and speake not therof our lorde and they shal be pleased with the. yf thou speake it and shewe it folke wylderide and scorne the and set nought by the. So that all they which were
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
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
fle In this degre of pacyence yf thou be well lerned therin thou wylt not be troubled with aduersyte but suffre and be styll ¶ The thyrd degre of pacyence is to be ioyfull in try bulacyoÌ„s and glad whan thou felest them and desyre theÌ„ whan thou lackest them Ryght as a famous a worthy knyght wold be glad whan he might proue his knighthode with another knight as he is Such gladnesse had that worthy knight of god saynt Paul whaÌ„ he said thus .ii. Co. xii Placebo mihi in infirmitatibus in contumelijs in necessitatibus in angustijs in ê‘secutionibê° pro Christo It lyketh me well he sayth it is pleasauÌ„t to me for to be in sekenesse in reproues in necessitees in anguysshes in ê‘secucyoÌ„s for Chrystes loue ⧠I rede also that our lorde taught how that the chyldren of Israell sholde do sacryfyce whan he sayd thus Deut. xxxiii Immolabunt victimas iusticie quasi iundationem maris lac sugeÌ„t They shall souke the waues of the see as they wolde souke mylke he sayth and so they shal sacryfice to me the sacryfyce of rightwysnesse What is this for to mene syster Thou shalt vnderstande that the see is ryght bytter how may thaÌ„ a man souke out mylke of such bytternesse I shal tel the. Thou soukest well mylke out of the waues of the bytter see whan thou art glad as it were by the swete mylke of goostly conforte of euery aduersyte whiche encreaseth and haboundeth in the bytter see of this wretched worlde and than thou sacryfyest the sacryfyce of ryghtwysnesse to our lorde god For as sayth saynt Gregory ⧠It is more mede for to suffre paciently aduersytes than for to do all the good werkes that may be done without that For yf thou somtyme in desyre for to please god doost put to thyn owne body some maner of affiction torment wilfully in chasty syng of it or els tormentest thy self for goddes loue by compuÌ„ction mournyng why than art thou not as well willyng gladly for to suffre outward occasyons of pacience profered by other Good syster be as glad for to suffre the one as the other For it is more mede for the to suffre of another than of thy selfe Yf thou settestly tell by thy self why art thou not well apayd to be lytell set by of other For right as very mekenesse is as ioyfull to be set lytell by of another as he is of himself so very pacience suffreth as gladly aduersyte of other as he wolde of hiself ☞ Lo syster he that is moost pacyent in wronges moost shall be set by in the kyngdome of heuen O syster now is this vertue of pacyence a necessary vertue whiche causeth a man to loue them that hurt hym not to hurt them agayn And forgyueth them which do hym wronge not dooth wrong agayne And spareth theÌ„ that noyeth hym and not noyeth agayne Therfore pacience is called by doctours the roote and the keper of all vertues For our lorde sayth Luc. xxi In pacientia vestra possidebitis animas vestras In your pacyence he sayeth ye shall kepe in true possessyoÌ„ your soules that is in rest and peas The fruyt of such pacyence hath .iiii. fayre vertues One is that a pacyent soule is stronger than that myghtyest man that lyueth in erth For a pacyent soule suffreth all euylles wronges more myghtyly than the strongest man in all the myghtyest dedes the euer he dyde though he had wonÌ„e bothe townes and castels as Salomon sayth Prouerb xvi Melior est vir paciens viro forti qui dominatur animo suo expugnatore vrbium More stronger and better in the syght of god is a pacyent soule in suffrynge of wroÌ„ges than the myghtyest man in erthe For he that ouercometh wynÌ„eth his owne wyll is more commendable than he that wynÌ„eth castelles and townes we fynde many such great conquerours of townes but fewe conquerours of theyr wylles He that ouercometh hymselfe is stronger than ony other Suche wynÌ„eth not a towne or a cyte in ouercomyng hymself but the kyngdome of heuen Math .xi. Regnum celoruÌ„ vim patitur et violenti rapiunt illud The kyngdome of heuen must be wonÌ„e with suche a vyolent strength For all vyolent ouercomers of theÌ„self bereue it It is more maystry to ouercome al a regyoÌ„ than for to ouercome thyn own wylfull soule The second vertue of this fruyt of pacieÌ„ce is that it maketh a man ryght wyse as SalomoÌ„ sayth ê“uerb xiiii Qui pacieÌ„s est multa gubernatÌ„ sapieÌ„tia He that is pacient is gouerned with moche wysdome he sayth In thre maner of wyse a wyse man is pacyent One is that suche one purchaceth hym full wysely by his pacyeÌ„ce as it were in maner without great labour many great iewels of golde and syluer and of precyous stones to make hym therwith an endlesse crowne in the blysse of heuen The contrary dooth he that is vnpacyent as saynt Bernarde sayth ⧠For he with his cruelte depryueth his crowne from all suche precyous it wels Another is that he is wyse in kepynge For though somwhat he leseth by fraylte yet he waxeth wyse afterwarde that he wyll kepe the remeynant well and wysely so that he wil not lese all The contrary dooth he that is iÌ„pacyent yf he lose his lande he wyll for angre soo stryue therfore that he wyll lese also the kyngdome of god ☞ Lo for a lytell erthly thyng he casteth away from hym for angre all his goostly goodes The thyrd is that he amendeth such thynges as he wynÌ„eth as is whan he torneth to good al the euyll that he suffreth as saynt Paule sayth Ro. viii Diligentibus deum omnia cooperautur in bonum To them that loue god all thynges tourne to good Soo it fareth not with them that be impacyent For yf they haue wrong with theyr aÌ„gre they put more to and so make it wors ¶ The thyrd vertue of this fruyte of pacyence is that it kepeth a man froÌ„ goostly venym as our lorde sayth Math. vlt. Simorâ—ferrum â—d biberint noÌ„ eis nocebit Though a pacient soule drynke venym of dyspytful and veny mous wordes it shall do hym no harme but it is holsome to hym the maketh the vertue of pacieÌ„ce Saynt Gregory sayth in his dialogues that the vertue of pacyence is more worth than for to do bodyly myracles ¶ The fourth vertue of the fruyt of pacience is that it crowneth endlefly a soule in heuen ⧠Saynt Iherom sayth what saynt in heuen is crowned without pacyence †And holy chyrche from the begynnyng vnto this tyme wanted neuer ê‘secucion no. suffreâ—s of ê‘secucyoÌ„s And therfore all pacyent soules of ê‘secucyoÌ„s haue for to shewe for them our lordes patent lettres that the kyngdâ—me of heuen is theyrs whiche patent lettres begyn in this wyse Math .v. Beati qui ê‘secutionem paciuntur propter iusticiam qmÌ„ ipsorum est regnum celorum Blyssed be all them he sayth that suffre ê‘secucyon for
of fylth in feyghtyng agaynst synÌ„e for synÌ„e is foule and the more thou hast knowlege of god and of vertues the more besy is the fende to impungne and let the by iÌ„myssioÌ„ puttiÌ„g of vicious thoughtes in to thy mynd and for to let the of such knowlege of god and of good lyuynge That was well knowen by the chyldren of Israel for the more that Moyses tolde them and taught them of the wyll of god the more sorow they sufferd of the Egipcians Before a man be turned froÌ„ vices to god vices be in peas with him as it semeth and a sleape And whan he begyneth to loue vertue and put out vices than vices begin to feyght with him sharply and where as they fyrst flateryd him afterward for his turnyng from them they be his enemys ☞ O what conflict there is betwene a seruaunt of god and synÌ„e and namely of the mynde of olde synÌ„es which tormenteth sore a true turned soule Some there be the after theyr turnyng conuersacion to god fele many stirynges of synÌ„e and namely of fleshly synÌ„es wenyng therby that they fele suche styryng for theyr dampnacion for asmoche as they can not veryly know in suche conflict whether they coÌ„sent or not because they fele somtyme delectacion but it abydeth not / and yet they wene other wise let them not dreade of synÌ„e dampnable in suche batayle though delectacion somtyme appere It is right nedefull that suche a new tourned soule and faythfull from synÌ„e haue an enemy for to withstond so they coÌ„sent not to hym for to put away sluggy shnes wylt thou wyt whan thou coÌ„sentest to thyn enemy Truly whan thou withstondest hym not but suffrest him to do his wyll with the and syttest styll as a sluggard and lystith not to defend the for drede that he shold ouercom the do not so for holy scripture sayth Iob. â— Qilitiaâ— vita hoiÌ„s suê‘ terraÌ„ That is knyghthod is a manÌ„es lyfe in erth fyghte we must nedes knowe we therfore right well syster thou art neuer the fouler in suche felyng but rather the clener for the feare that thou hast of falling to syste Before that a man is turned from vice to vertue and good lyuyng the coÌ„pany of synÌ„es go afore hym after that a man is turned to god veryly than the company of temptacyons foloweth hym and cometh behynde that is synnes whiche go afore vs in our conuersion be about to let vs that we shold not turne to god Temptacyons that folowe vs whan we be tourned be about to let vs that we sholde not frely se god The noyse bothe of the one and of the other letteth oftentymes by theyr manyfolde wyles our purpose and intent of good lyuyng ☞ Suche temptacyons is ryght profytable to gods seruantes For it kepeth them froÌ„ dulnesse and neclygence that they be not sluggysshe in theyr goostly batayle All good folke in as moche as they desyre nothyng of the world therfore oftentymes in theyr hertes they be assayled with teÌ„ptacions and noyses of the world but yet they labour to throw out of theyr herts all suche inordynat styrynges of desyres with the hand of holy lyuing so that they wyll in no wyse suffre longe to abyde within them suche wanton thoughtes †These be in the syght of god swete good in lyuyng For they onely desyre the heuenly countree and not this worldly countree And therfore all suche be in great rest and ease of hert Is it not a great rest of hert trowest thou syster to put out from the pryuyte of our hert all noyses of erthly desyres and by an holy intent for to asspyre vpward to the loue of endlesse rest I trowe yes For suche noyses of erthly besynesse Dauyd the holy prophete desyred to be departed and taken from whan he sayd thus Psal xxvi Vnam petii a domino hanc requiram inhabitatem in domo domini ⧠One thyng he sayd I haue asked of god and that shall I besyly seke for to dwell in his hous of endlesse blysse ☞ Lo syster how swete a soule this prophete was which sought besyly in this lyfe rest and contemplacyon from all outward thinges that he myght haue at the last therfore but one thynge that is endlesse blysse This is that wyldernesse which the same prophet desyred whan he sayd Ps liiii Pece elongam fugiens mansi in solitudines Lo sayth he I haue fled far away that I dwell in wyldernesse Thou fleest far away sister yf thou esâ—â—ue and voyde from all maner noyses of erthly â—â—ynges and rennest to the wysdernesse of conâ—â—â—◠〈◊〉 in god Thou dwellest also in wylâ—â—â—nesse whan thou dwellest far in thyn intent 〈◊〉 all worldlynesse ⧠Lo syster all this is â—alled good lyuyng swetnesse of soule A sweâ—â—â— lyfe to god also knowe I none than to synge in hert to Iesu soges of loue songes of praysing and to fele in thy soule the swete fernour of loue What is sweter than Iesu Truly nothyng yf thou can thus loke inward to Iesu thaÌ„ felest thou swetnesse in good lyuyng whan thou brekest out somtyme in swetnesse of louely teares with a swete mournyng for desyre of Iesu than thou art in swetenesse of good lyuyng Suche swete teares do goo afore and lede the daunce of loue Thus thaÌ„ begyn in such swete teares gladly to ioye in good lyuyng thou shalt fele great rest Kepe an holy intent to god a redynesse of wyl and a feruent desyre and a true turnyng to god by contynuall myndyng and thynkyng of him and thou shalt neuer synÌ„e deedly And though thou synÌ„e by fraylte or by ygnorauÌ„ce venyally anone such swete feruour conceyued in god shal styre the to very penauÌ„ce for it wyll not suffre the to lye long in synÌ„e yea though thou feltest ther in delectacion yet al is consumed in the feruour of good lyuyng so it be not oppresed with such neclygence that thou wenest such lyght synnes is no synÌ„e as god it forbyd that thou sholdest thyÌ„k so Els it is coÌ„sumed with such feruour though it come not to thy mynde whan thou arte confessed yf it come to thy mynde than she we it and contynue in suche desyre of swetnesse of good lyuyng Lo what good lyuyng is what rest what swetenesse of soule cometh therof Now shall I tell the vertue of this swete fruyt of good lyuyng ¶ Foure vertues I fynd of this swete fruyt ⧠Fyrst is that it healeth the corrupcioÌ„ of our body as Salomon sayth Prouerb .xviii Pulcedo anime sanitas ossuÌ„ Swetenesse of soule is helth of bones he sayth that such swetenesse of soule in contynuyng of good lyuynge causeth the body to be wtout corrupcion of synÌ„e the body is lykened to a bone for it is barayne from vertue as is a bare bone from flesshe but yf it be holy and conforted by swetenesse good lyuyng of the soule which kepeth the barayne body from synÌ„e ¶ The second vertue is that it saueth a man in
fyrst edyfied by the shall afterward scorne the and set lytell by the. In all thy coÌ„munycacyon also beware of ydle speche exchue at all tymes And though they be not rekened among great synnes yet the contynuall custome of them causeth great synnes For oftentymes yf we gladly open our tongue largely to speke ydle wordes or we be ware we fall into noyous wordes wherof spryngeth soÌ„time trobles dissolucioÌ„s or other greuoê¯ fretynges of the conscyence In all thy coÌ„munycacyon also beware of moche spekyÌ„g leest thou fall by such long dalyaunce into lesynges or othes Of dyshonest wordes I hope thou wylt beware wel ynough for that is very poyson to maydens In all thy coÌ„munycacion also be rather a herer than a speker Here mekely and paciently good thinges which be sayd of other Dyspute not agaynst it as some do that heryng good thinges anone lest they shold be taken or counted lewd vnconuyng begyn to dyspute therof that other shold know they can some skyl therof All those seke not theyr edyficacion in suche coÌ„munycacion but theyr ostentacyon and bostynge that they shold be knowen connyng And therfore many good coÌ„munycacyons be left among relygyous persones bycause of such proud dysputacyons In all thy coÌ„munycacion also be not in nothing contencious and full of stryuing wordes but rather soone gyue it vp For yf it be good and true that the other hath sayd thou sholdest not saye there agaynst And if it be not good nor true that is sayd thou sholdest rather amend hym pacieÌ„tly by turnyng away and by meke shewyng of the trouthe than by sharp informyng In all thy coÌ„munycacion also whan thou shalt speake speake with a meke voyce with a glad chere with quyetnesse of spyrite than what soeuer thou speakest of good it shal be more profytable more of auctorite than it shold be otherwyse Be neuer bold for to speake afore thyne eldres but shamefaste And lysten rather to here other speake than for to speake thy self For it longeth to olde folke for to teach and to yong for to here lern In all thy coÌ„munycacion also beware of moche laughynge I mene not that thou sholdest not laugh but I wold that thy laughyng be not to moch but ryght selde and soft without great noyse And in all thy coÌ„munycacyon be glad for to speake of god and of good edyficacion For all suche speche intyceth the hert to vertue and the soule to deuocyon There is no membre of the body that is so nedeful to be kept as is the toÌ„gue For in the tongue we may offend in many maners in spekyng fals thynges wytyngly true thynges trecherously sharp thynges hastyly foule thynges vnclenly good thinges bostyngly and ê“fytable thynges vnwysely ⧠Senow syster how by the speche of the tongue our lord may be offended and pleased Therfore I fynd that the holy goost appered rather in lykenesse of toÌ„gues than in ony other membre of manÌ„es body For a toÌ„gue is the moost profytable parte of man yf it be well ruled But why appered the holy goost in fyry tongues Truely for bycause he wold that our tongues were euer speakyng of god and of goostly thynges in brennyng loue So speake syster that thou mayst set all thy systers afyre in loue Haue suche a new tongue as our lordes dysciples had that thou may speke benyguely and graciously that in thy speche may be bothe hony and mylke that is that it be swete and benigne in speakyng haue also such a new tongue that it maye be feruent and breÌ„nyng in charite and medcinable by confortyng than is thy tongue made the penÌ„e of the holy goost for therby he writeth in the hertes of good people holy wordes holy dedes holy vertues but amonges all thynges be neuer so redy for to speke but that thou haue euer a loue to scilence for taciturnite scilence is the vertue of mekenesse and token of sadnesse noryssher of vertue keper of soules As Salomon sayeth Prouer. xxi Qui custodit os suuÌ„ et linguam suam custodit ab angustijs animam suaÌ„ He that kepeth his mouthe his tongue he sayth kepeth his soule from anguysshe that is delyuereth his soule from anguysh of endlesse payne He that loueth moche stylnesse his tongue must nedes be kept from euyll spekynge from all folysh and dayne speakyng Foure fayre vertues I fynde of this fruyt of benygne spekyng and of gentyll coÌ„munycacyon of thynges by the mouthe ¶ The fyrst vertue is that suche gentyll coÌ„munycacyon maketh vs to be loued and it is so expedyent that it maketh of enmyes frendes for good coÌ„munycacyon bryngeth them into frendshyp agayne that were enemyes afore as Salomon sayth Ecclesiastic vi Uerbum dulce multiplicat amicos et mitigat inimicos ⧠Agentyll a swete vertuous coÌ„munycacyon multyplyeth frendes he sayeth and swageth enemyes ¶ The second vertu is that it maketh our mouthes our lordes oratory wherin he is prayed praysed by suche vertuous coÌ„munycacion For lykewyse as the chyrch which is ordeyned to prayse god in to pray to god and to preache so a mouth is ordened to prayse god to please god and to teache vertues by good coÌ„munycacyon Thus a manÌ„es mouthe is made our lordes or a tory and therfore it shold be of great clennesse and holynesse and without all vnclennesse ⧠¶ The thyrd vertu is that it maketh our mouthes our lordes fertour or his arke wherin be put holy relykes For yf clothes or ony other thyng which touch holy relykes be hold for relykes why than the good wordes which come out of a vertuous mouth shold not be hold for relykes ⧠That good wordes be as relykes it is well proued by goostly myracles whiche be all day done by such good wordes For goostly blynd be made to se by such coÌ„fortable wordes for to know theyr coÌ„scyeÌ„ce as Dauyd sayth ps xviii PreceptuÌ„ dnÌ„iluciduÌ„ illuminaÌ„s oclos ¶ The holy wordes of our lorde shewed out by a deuout mouth which is bryght and shyning maketh goostly blynd to se Also goostly dead be areysed to lyfe as our lorde sayth Io. v. Ueuit hora et nunc est quandomortui audient voceÌ„ fili dei et q â— audierint viuent ⧠An hour shall come he sayth and that is now in these dayes whan goostly dead shall here the voyce of gods chyld that is good coÌ„munycacyon of gods chyldren And they that here such coÌ„muncacyon shall be reysed from theyr goostly dethe and lyue vertuously ¶ The fourth vertu is that it maketh our mouthes gods cup or his chalyce wheriÌ„ is put and layde his blyssed body And therfore it must nedes be holy clene For right as it were great synÌ„e to throwe in a chalyce fylth wherin shold be put the holy body of our lorde So it were ryght great synÌ„e for to defoule the mouth by foule spekyng or ydle spekyng where it sholde euer brynge forth holy wordes and wordes of blyssed coÌ„munycacyon ☞ Lo syster thus
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
vnderstond a clere shynyng coÌ„scyence to god and by the bawme that hath a swete smell is vnderstonde a good fame a good exsample of true lyuyng Be dyligent therfore to wynÌ„e a good conscience and soone wyl folow after a good name Be not neclygent for to haue a good name Saynt Augustyn calleth him cruell and not mercy full that is neclygent of his good name Of this our lord sayth thus Math. v. Sie luceat lux vestra coram hominibus vt videant vestra hona opera c. ⧠Soo he sayth Lete your lyuynge shyne aforemen that they may se your good workes and thanke hym for them Cure or set moche to haue a good name that it may euer shyne in vertu For better is a good name than moche rychesse sayeth Salomon ☞ Thus syster kepe manerly in vertue thy coÌ„scyence and thy name and specially in al thy lyuyng measure thy wordes in spekyng for els thou mayst lyghtly rather wound or slee than heale Lyue manerly gentylly in thy lyuyÌ„g thou shalt fele great rest and swetenesse therin And than by thy lyuiÌ„g they that be dead in bad lyuynge shall be reuyued and quykned to good lyuyng And they that be quykned in good lyuyng shal be strengthed and made more myghty therby what soeuer thou shalt do do it gentylly and swetely that thy dedes be warely or deyned and thy tongue be mylde easy in speakyng And yf it so be that thou be put in charge of gouernaunce namely of temporall and erthly thynges by very necessyte of obedience kepe them manerly and warely that they perysshe not And yf it so be that some take them away thou mayst not therfore by hastynesse lose thy pacyence but easyly suffre it And to some that take them awaye ye must charytably forbyd them so that in all thynges good gentyll curteys maner be kept Also in thy goyng beware that thou renÌ„e not for manerly goyng and easy becometh a relygious ê‘sone except it be eyther for great nede or that ony great peryl cause the to goo fast or to renÌ„e And though it so be that maner or measure of lyuyng be soo gentyll and lowly in it self that it vsurpeth nothyng yet it is ful ryche ayenst god For in measurable lowlynesse is great tranquylyte of soule myldnesse of spyryte grace of moderacyoÌ„ care of honeste and consyderacyon of clerenesse Thou must be also manerly in thy goynge in thy standyng in thyne habyte and in all thy maner of lyuynge so that nothyng be found in the which shold offend the sight of other but rather edify other to holynesse ☞ what is maner in good lyuiÌ„g but measure that nothyng be had to moch nor to lytell but in scarse meane This is one of the pryncypall thinges that longeth to good lyuyng for to shewe thy profession bothe in habyte and in goyng so that in thy goyng thou shewe symplenesse and sadnesse in thy mouyng purite gladnesse and in thy dedes honeste clennesse Thy lyfe is neuer vnparfyte syster yf it be honest therfore be neuer constreyned to wynÌ„e vertue but with a good wyll wynÌ„e it and kepe it honestly wylt thou be easy and moderate in lyuyng than thynke oft vpon that rest which is now had of blyssed soules in heuen that somtyme wanÌ„e it here with moderat lyuyng AmoÌ„g all other bytternesse of this wretched lyfe ymagyne in thy soule how those blyssed soules ben in the sight of god sad sobre in louyng chere and than shalt thou soone fele how swete this fruit of easy moderate lyuyng is And than also shalt thou fele more gladnesse of a good conscyence whaÌ„ ony heuynesses come than of a bad conscyence among erthly delytes Which shall be to the thaÌ„ as a paradise full of temperaunce myldnesse ryghtousnesse O how mery it is to haue a teÌ„ê‘ate and a moderate conscience with a symple hert full of quyetnesse and innocency There is nothyng fo blyssed in erth as is a symple herte For there that an hert sheweth symple innocency to other in spekyng in goyng in workyng that hert is neuer aferd to suffre pacyently what soeuer is done to it The more it is scorned of other the more worthy it is to god â–ª the whiche symple innocency kepeth a soule from worldly wyckednesse A moderate and an innocent lyfe is not for to be greued with theÌ„ that noyeth the. And though thou be noted and marked of all folke suppose rather that they speke good than euyl If thou wylt haue this grace syster of symple innocency in all thy lyuing moderatly kepe the from hatred malyce and enuy which be the sedes of all wyckednesse / of whome groweth all wretchednesse of synÌ„e Kepe not onely innoceÌ„cy in thy speche and in thy dedes but also pryncypally in thy hert who so hath such easynesse and manerly lyuing in innocency he shal be preserued from ony great offence For though he be tempted by that he wynneth great profyte yf he be lytel set by of other in that he is in the sight of god exalted the more Yf he fyght agaynst vyces he shall haue the maystry Yf he ouercome vyces he shall be crowned There is nothynge soo worthy to god in a new begynnyng soule as is suche softnesse of lyuyng Be a man neuer so deuout but yf he haue that his lyfe pleaseth neyther god nor man O now is this a well smellyng fruyt / for it sauoureth bothe to god and to man ¶ This fruyte of easynesse or maner of good lyuing hath .iiii. vertues One is it kepeth good lyuyng bothe bodyly and goostly For moderacyon or easynesse is a meane which setteth in measure and in rule al vertues that they breke not asondre but hold togyder He may neuer come to sadnesse of vertu that lacketh this meane of moderacion The second is that it maketh a soule iocund and mery in good lyuing Measure and easy moderacion causeth great gladnesse to a set soule lyke as vndyscretnesse in gaderiÌ„g of vertues causeth the soule to be vnglad for the losse that it fyndeth in vertue therby The .iii. is that such a soule so lyuing in easy moderacion is in maner lykened to the worthy prouydeÌ„ce of god which ordeyneth all his ordynauÌ„ces in nombre weyght and measure So yf thou discretly with easynesse gouern thy soule in all vertues in that it semeth ourlorde hath inpressed his prynt of prouydence in thy herte The iiii is it maketh a soule seme the it hath ynough and is content holdyng her well pleased mekely with that lytell vertue that god hath gyuen to her tyll it please hym to gyue more myldely abydynge our lordes grace ☞ Losyster how worthy a vertue thou hast yf thou haue this vertue of easynesse maner of good lyuyng Eate oft I pray the of this fruyte that thou may come at the last thyder where as all easynesse is without trouble or trauayle in gaderyng of vertues AMEN ¶ The .xi. fruyt of the tree of goostly
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
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