must coÌ„tynue that he hath begonne so folysly for shame of men or ellys vtterly leue all for feblenesse To this accordeth saynt Austyn and sayth Our wycked ennemye the deuyll hath not a more spedefull engyn to drawe the loue of god from mannes herte than to take vs by his fals suggestyon to loue vnwysely without reason that is to saye as I sayd before To styre vs for to take fastynges wakynges and other bodely penauÌ„ces ouer our myght Take therfore to the dyscrecyon rule the so dyscretly that thou fayle not for to feruent wyll and than thou mayst kepe the fourth poynte of this degre of loue R ¶ The fyfthe is thou shalt not leue thy good lyuyÌ„ge for feynte ne for temptacyon THe fyfthe poynte is thou shalt not fall fro thy good lyuynge for feynte herte ne for temptacyon To kepe well this poynt it is nedefull to haue a perseueraunt wyll a stable hert ayenst all temptacyons Some men there be whan ony heuynesse bodely or ghoostly or whan that ony grutchynge of the flessh cometh to theym anone they ben so heuy so full of vnlust that they leue theyr ghoostly trauayle fal fro theyr good lyuyge suche men haue no stable ne stedfast herte Therfore yf thou wylt loue god stedfastly suffre no heuynes ne dysease ne chaunge thy trauayle ne thy herte fro thy seruyce and loue of god but take hede of the wordes of almyghty god where he sayth He is blessyd that is perseuerauÌ„t vnto his lyues ende Here of thou hast ensamples of holy martyrs coÌ„fessours whiche neuer wolde be departed fro the loue of god for all the persecucyon that myght be do to them Also to suche men of feble herte vnlust speketh sayÌ„t Bernarde and sayth thus Whan thou art vnlusty or dyseased with heuynesse haue none vntrust therfore ne leue not thy trauayle but suffre mekely aske conforte of hym that is begynner ender of all goodnes And all be it that thou haue not suche deuocyon than as in other tymes thynke well how he that gafe the suche deuocyon hath withdrawen it for thy defautes as for a tyme happely to the more mede therfore wtstande all suche heuynes and stande strongely suffre lowely take gladly the chastysynge of god euermore aske helpe grace Ferthermore some for defaute of knowynge for vnstablenes haue fall thorough trauayle of temptacyons therfore whan thou art soo trauayled with ony temptacyons that shold be lettynge or els is dredefull to the chaunge not therfore thy wyll but stande stedfastly shewe thy dysease to thy ghoostly fader askynge of hym to gyue the suche couÌ„seyll that may be moost helpynge to thy soule Yf thou do thus mekely with a ful good wyll to please thy god to withstande the temptacyons of thyn enemye the grace of the holy ghoost wyll fully fulfyll bothe hym the hym for to teche the for to lerne take of hym suche counseyll that shall be moost strength conforte to the confusyon to the deuyl And so by the helpe of god thou shalt be conforted in suche maner that thou shalt not fall thorough trauayle of temptacyons but euer the lenger the more stable and the more stronge in the loue of god to thy lyues ende Thus than take hede that thou fall not from thy good lyuyÌ„ge for feynte herte ne by temptacyons and than thou mayst kepe the fyfth poynte of this degree of loue ¶ Here is shortly declared the mater of these fyue poyntes ¶ Thus be declared the fyue poyntes of the thyrde degree of loue In the fyrste thou art taught to loue god with full desyre In the seconde for to do all thynge in the worshyp of almyghty god and euer for to drede god in the begynnynge of all thy werkes In the thyrde fully to withstande all maner synne and no synne for to do vpoÌ„ trust of other good dedes In the fourth that thou fall not for defaute of dyscrecyon In the fyfth thou art taught counseylled for to haue a stable herte and for to withstande all temptacyons that thou fall not from thy good lyuynge Yf thou kepe thus these fyue poyntes than thou hast the thyrde degree of loue whiche is called a stedfast loue to god And yf thou loue god stedfastly thou mayst soone come to ê‘feccyon and so by the grace of god thorugh encreace of vertues thou shalt lyghtly come to the fourth degree of loue ¶ In the fourth degree of loue ben .viii. poyntes ¶ Parfyte loue S ¶ How by encreace of vertues thou mayste come to parfeccyon THe fourth degree of loue is called a parfyte loue An other loue there is all be it I make noo mencyon but of foure whiche is called moost parfyte loue Of that loue speketh saynt Austyn sayth Charyte is parfyte in some men inparfyte in some men But the charyte that is moost parfyte may not be had here whyle we lyue in this worlde Of the same moost parfyte loue speketh the same clerke thus In the fulfyllynge of the countre of charyte that is to saye in fulfyllynge of heuen where that all is loue and charyte This commaundement of god shall be fulfylled where he sayth thou shalt loue thy lorde god with al thy herte with all thy mynde and with all thy soule For whyle ony flesshely desyre is in man god may not be loued with all the herte and fnll mynde And by this thou mayst knowe that there is a passynge loue whiche may not be fulfylled in this worlde and that may well be called moost parfyte loue But here perauenture some man wyll aske why it is commaundeth but it myght be performed in this worlde To that the same clerke answereth and sayth that it is skylfull that suche a perfeccyon sholde be commaunded and this he sheweth by ensample in this wyse Ryght as no man may renne euen and sykerly but he knowe whether he shall renne In the same maner noo man sholde knowe his moost parfyte loue but it hadde be shewed in the commaundementes of god Yf noo man hadde knowen it no man wolde haue laboured hym to come therto ¶ Now sythen it is so we knowe it well that it is moost parfyte loue we must nedeful loue it and sette vs in a redy waye whyle we be here that wyll brynge vs euen to that moost parfyte loue A more syker waye is there none in this worlde than the waye of parfyte loue Wherfore I counsell the to haue this fourth degree of loue whiche is called a parfyte loue that we may come the more sykerly to parfyte loue ¶ Of parfyte loue speketh Saynt Austyn and sayth He that is redy to deye gladly for his brother in hym is parfyte loue To this acordeth the wordes of Cryste where he sayth No man hath more charyte in this worlde than he that putteth his soule for his frendes that is to saye than he that gyueth gladly his lyfe for the loue of god
frendes and I trowe amonge all these thou shalt haue cōpunccōn plente of teres Whan there cometh suche deuocyon than is tyme that thou speke for thyn owne nede for all other quycke or deed that trusten to thy prayer Caste downe thy body to the groūde lyfte vp thy herte on hye with dreedfull there than make thy mone yf thou wylt thou mayst thynke thus saye A lord god almyghty blessyd mote thou be thou madest me thou boughtest me thy suffraūce is full grete in me thou woldest not take me in to dampnacyon that often I haue deserued but thou hast kepte saued me tyll I wolde forsake synne and torne hole to the. Now lorde with sorowfull herte I knowleche to thy godhede that falsely I haue spended and without proufyte all my wyttes and vertues whiche thou hast gyuē me in helpynge of my soule all the tyme of my lyfe in dyuerse vanytees all the lȳmes of my body in synne superfluytees the grace of my crystendom in pryde other wretchydnesse And sothly good lorde I haue loued other thynges moche more than the not withstandynge my grete vnkyndenes euer thou hast nourysshed me and tenderly kepte me Of thy grete suffraūce I had full lytell knowynge of thy grete ryght wysnes I had but lytell drede I toke no hede to thanke that for thy grete goodnes but al my lyfe frō daye to daye grete mater of wrath I haue shewed to the thrugh mȳ owne wyckednes herfore lorde I wote not what I shall saye to the but onely this worde in whiche I trust God of thy grete mercy haue mercy on me I wote well lorde all that I haue cometh onely of the I wote well without the no thynge may be but my synne wretchydnes cometh all of me wherfore lorde with meke herte I beseche thy grace do not to me as I haue deserued but after thy grete mercy and sende me grace of thyn holy ghoost to lyghten myn herte to cōforte my spyryte to stable me in the ryght waye to performe thy cōmaundementes that I may haue perseueraūce in that I haue begonne that I be nomore departed frō the by my vnstablenes or by temptacyons of myn enemye It is lorde yet ful worthy that I be chastysed for my wycked lyuȳge with what rodde thy wyll is welcome be thy sendynge Pacyētly good lorde sende me grace gladly to suffre thy chastysynge cōfort me amōge for thy grete grace whan thy wyll is withdrawe thy rodde take me to thy mercy Full bytter be these temptacyons full greuous to suffre though they be dredefull I wote well here after they shall be medefull to my soule but good lorde thou knowest well myn herte is ryght feble moche is mȳ vnstablenes my connynge is but lytell therfore good lorde strength me stable me teche me as thou madest me bought me so kepe defende me body soule I take to the no thynge after my wyll but as thou wylt lorde so mote it be And now good Ihesu goddes sone knower of all thȳge helpe me in wycked thoughtes that I dysplease the not in lyuynge ne in assentynge full often I haue dyspleased the in dyuerse thoughtes all ayenst thy wyll moche to my lykynge therfore it is thy ryghtwysnes that I be trauayled with other thoughtes at thyn ordynaūce greuous to me but curteys Ihesu whan thy wyl is put them awaye take me in to thy grace Iesu cryst goddes sone whiche stode styll before the Iuge no thȳge to hȳ answerynge withdrawe my tongue tyll I thynke what how I shall speke that may be to thy worshyp Ihesu goddes sone whose hondes were boūde full sore for my loue gouerne wysshe mȳ hondes al myn other lȳmes that all my werkes may begynne gracyously ende to thy moost pleasure Also lorde thou seest well that many ther be that trust to my prayer for grace that ye shewe to me more thā I am worthy ye wote well lorde I am not suche as they wene but though me prayer be vnworthy take hede to theyr lownes to theyr deuocōn what they desyre to your worshyp graūte it them for your goodnes Graūte them me to all other for whom we be bounde to praye grace to loue all that is to your lykynge and you to loue to your moost pleasynge no thynge to desyre that sholde dysplease you All maner temptacyons myghtely to withstande all other vanytees for your loue to despyse you good lorde euer to haue in mynde and in your seruyce for to abyde to our lyues ende And yf ye graūte vs ony thynge to doo that shall be to vs medefull graunte prate to the soules whiche be departed from the body in the paynes of purgatorye abydynge your mercy Amen ¶ In suche maner thou mayst praye in the begȳnynge whan thou art well entred in to deuocyon thou shalt perauenture haue better felynge in prayers and in holy medytacyons otherwyse than I can saye or shewe Good broder or syster praye thā for me whiche by the techynge of almyghty god haue wryten to the these fewe wordes in helpynge of thy soule A Good curteys aungell ordeyned to my gouernale I knowe well my feblenes my vnconnynge also well I wote that strength haue I none to do goddes seruyce but onely of his gyfte of your besy kepynge The connynge that I haue cometh no thȳge of me but what god wyll sende me by your good entysynge Now good gracyous aūgel I aske you lowely mercy for lytell hede I haue taken of your good besynes but now I thāke you as I can with full herte besechynge you that ye kepe me truely this daye euermore slepynge wakynge with syker defendynge your holy techȳge Defende me kepe me from bodely harmes defende me kepe me from ghoostly peryles to goddes worshyp sauȳge of my soule Teche me wysshe me my wyttes for to dyspende moost to goddes worshyp pleasynge Fede me with deuocyon sauour of ghoostly swetnes conforte me whā nede is ayenst my ghoostly enemyes suffre me not to lese y◠grace that is graūted me but of your worthy offyce kepe me in goddes seruyce to my lyues ende And after the passynge of the body presente my soule vnto the mercyfull god For though I fall aldaye by mȳ owne freelte you I take in wytnes that euer I hope in mercy Gladly wolde I worshyp the I myght to your lykynge therfore god to worshyp for you you also in hym after his holy techynge I thanke hym with this holy prayer ¶ Pater noster Et ne nos Sed libera nos a malo Amen Deo gratias ¶ Enprynted at London in Fletestrete in the sygne of the sonne By Wynkyn de Worde Anno dn̄i MCCCCC vi
¶ Rycharde Rolle hermyte of Hampull in his contemplacyons of the drede and loue of god with other dyuerse tytles as it sheweth in his table ¶ Opus Ricardi Rolle heremyte de Hampull q i obiit Anno christi M.CCC.xlix THis shorte epystle that foloweth is dyuyded in sondry maters eche mater by hymselfe in sondry tytles as this kalender sheweth And that thou mayst sone fynde what mater the pleaseth these tytles ben here in the Epystle marked with dyuerse lettres in maner of a table A ¶ How eche man sholde desyre to loue god B ¶ How men somtyme loued god how holy men somtyme were vysyted with swetnesse in the loue of almyghty god C ¶ What is drede how a man shold drede god D ¶ What is charyte how why thou shalt loue thy go ¶ Of foure degrees of loue in the fyrste ben fyue poyntes ¶ Ordeyned loue E ¶ The fyrst is that thou shalt loue thy flesshe onely that it be susteyned F ¶ The .ii. is thou shalt loue the worlde to no suê‘fluyte G ¶ The .iii. is thou shalt loue thy neyghbour for god H ¶ The fourth is thou shalt loue thy frende for his good lyuynge I ¶ The fyfth is thou shalt loue thyn enemye for the more drede ¶ In the seconde degre of loue ben thre poyntes ¶ Clene loue K ¶ The fyrst poynt is thou shalt loue no vyce with vertue L ¶ The seconde is thou shalt hate all euyll customes M ¶ The thyrde is thou shalt not sette lyght by synne be it neuer so lytell ¶ In the thyrde degree of loue be fyue poyntes ¶ Stedfast loue N ¶ The fyrst is thou shalt loue god with all thy desyre O ¶ The seconde is thou shalt in the begynnynge of thy werkes thynke on the worshyp drede of god P ¶ The thyrde is thou shalt do no synÌ„e vpon trust of other good dedes Q ¶ The fourth is thou shalt rule the discretly that thou fayle not for none feruent wyll R ¶ The fyfth is thou shalt not leue thy good lyuyÌ„ge for feynte herte ne for temptacyon ¶ In the fourth degre of loue ben .viii. poyntes ¶ Parfyte loue S ¶ How by encreace of vertues thou mayst come to perfeccyon T ¶ How good wyll is may be in dyuerse maners U ¶ What parfyte is in prayer and in what maner thou shalt praye X ¶ How thou mayst beware knowe of temptacyons wakynge or slepynge howe thou shalt with stande theym Y ¶ How thou shalt be pacyent what tyme pacyence is moost nedefull Z ¶ How perseueraunce is nedefull how thou mayst be perseueraunt AB ¶ By what prayer or thought thou mayst be styred to deuocyon ¶ Explicit tabula IN the begynnynge and endynge of all good werkes worshyp thankynge be to almyghty god maker byer of all maÌ„kynde begynner and ender of all goodnes without whose gyfte helpe no maner vertue is ne may be whether it be in thought wyll or dede than what euer we synfull creatures thynke or do speke or wryte that may tourne in to proufyte of mannes soule to god onely be the worshyp that sente al grace to vs no praysynge for of vs without hym cometh no thynge but fylthe synne Now than good god of his endeles myght plenteuous goodnes grauÌ„te me grace to thynke somwhat of his dere loue how he sholde be loued of that same loue some wordes to wryte whiche may to hym be worshyp to the wryter mede and proufytable to the reder Amen A ¶ How eche man sholde desyre to loue god AMonge all creatures that euer god of his endeles myght made was there none that he so loued as he dyd mankynde whom he made euerlastynge blysse in stede of auÌ„gels whiche dyd fal from blysse downe in to helle But that good god loued so man that for as moche as man had forfeyted that blysse thorugh synne of Adam he of his plenteuous charyte became man to bye body and soule that was lost In what maner he bought vs euery crysten maÌ„ knoweth or sholde knowe that no lasse pryce but suffred his owne precyous body to be all to rente with bytter paynes of scorgyÌ„ge He suffred also a garlonde of sharpe thornes pressyd to his heed whiched percyd so the veynes that the blood ran doune in to his eyen nose mouth eeres Afterwarde vpon the crosse his bones were drawe out of Ioynte the veynes the senewes were borsten for strayte drawynge to the crosse he was nayled honde foot and so fayled the blood of kynd with bytter paynes of deth He betoke his spyryte to the fader of heueÌ„ and than suffred at the last his gloryous herte to be thorugh percyd with a shapre spere for to gyue his herte blood to bye man body and soule into Ioye without ende ¶ Yf god of his grete goodnes loued thus maÌ„ gyuynge hym ouer this wytte and reason and all other thynge that hym nedeth kyndely a man sholde nyght and daye with all his wyttes loue hym and feruentely desyre to conne loue suche a good god that all thynge made all thyÌ„ge gyueth and susteyneth Of this desyre there ben many men and women whiche haue full grete lykynge to speke of the loue of god and all daye askynge how they sholde loue god in what maner they sholde loue to his pleasaunce for his endeles goodnes To suche men women of that good wyll and that holy desyre I wyll shewe fyrste of holy men before this tyme how feruent some were in the loue of god Also in how hyghe a degree of loue some were vysyted in the swetenes of cryst But it may be so that it is full harde for the more partye of men women to come to so hyghe a degree of loue therfore after the shewynge of suche hyghe degrees of loue somwhat I wyll wryte to other of symple knowynge how they sholde loue god as that gracyous god wyll gyue me grace B ¶ How men somtyme loued god how holy men somtyme were vysyted with swetenes in the loue of almyghty god I Fynde rede of oure holy faders in olde tyme that for the loue of god they forsoke the worlde and all worldely thynges and lyued in wyldernes by grasse by rotes suche men were feruent in the loue of god But I trowe there ben but fewe or elles none that folowen them now for we fynde not by goddes lawe or heste that we sholde loue so For all be it they were kepte susteyned so it was moost by the myght and grace of god as no goodnes may be without hyÌ„ yet I trowe they lyued so moche by the strength of kynde that was in man tho dayes I wyll not couÌ„seyll the to lyue as they dyde for thou mayst by other maner lyuynge come to the loue of god as thou shalt se afterwarde ¶ I fynde also furthermore of other ful holy men of ryght late tyme whiche lyueden a ful holy lyfe
to his worshyp proufyte to the reder C ¶ What is drede and how a man sholde drede god I Rede that the drede of god is begynnynge of wysedom ¶ Drede as clerkes haue wryten before this tyme is in many maners But I suppose thre kȳdes of drede bē moost nedefull for to knowe The fyrst is drede of man or drede of the worlde The seconde is called drede of seruage The thyrde is called a chasted drede or a frendely drede .i. ¶ The fyrst whiche is drede of man or of the worlde is whan a man or woman dredeth more the punysshynge of the worlde as betynge the body or prysonynge than the punysshynge of the soule Also whan a man dredeth more to lese his temporall goodes in this passynge worlde than to lese the blysse without ende this drede is coūted for nought for god almyghty forbad this drede whan he sayd thus Dredeth hym not that may slee the body but rather drede hym that may sende the body soule in to euerlastynge fyre .ii. ¶ And the seconde drede whiche is the drede of seruage is whā a man withdraweth hym or absteyneth hȳ fro synne more for drede of the payne of helle thā for loue that he sholde haue to god Euery suche mā what goodnes he doth it is not for drede to lese euerlastȳge blysse whiche he desyred not but for drede onely of suffrynge of grete paynes whiche he dreded sore this drede suffyseth not as thou shalt see afterwarde but yet it may be good proufytable .iii. ¶ The thyrde drede whiche is called a chaste or a frendely drede is whan a man dredeth the longe abydynge here for grete desyre that he hath to be with god Also whan he dredeth that god wyll go fro hym as peraduenture he withdraweth his grace fro hym Also whan he dredeth to dysplease god for the grete loue desyre that he hath for to please god suche drede cometh of loue that pleaseth moche god Take than hede how here be reherced thre maner degrees of drede fle the fyrst for it is not proufytable The seconde may be proufytable for some men there be whiche drede god by cause they sholde not be sente into hell to brenne there with the deuyls in euerlastynge fyre This drede may be good for by this waye they may come in to the loue of our lorde god as by this waye that I shall shewe All be it that thou drede our lorde god onely for payne yet louest thou not god whome thou dredest thou desyrest not yet goodnes of vertues but thou withstandest that wyckednes of vyces whā thou withstandest the wyckednes thou begynnest to desyre goodnes Whā thou desyrest goodenes vertues than cometh in to the the thyrde maner of drede whiche is called as I sayd a chast or a frendely drede For than thou dredest to lese the goodnes grace that god hath put in the thou dredest thā also to lese the blysse that is ordeyned for the so by this thou shalt drede god that he forsake not the whan thou dredest god in this maner thenne hast thou hym sykerly with the so for his loue thou shalt desyre to be with hym Thus mayst thou well knowe how drede of god may brynge the in to the loue of god yf thou loue god than thou hast wysedom so thus the drede of god is the begynnynge of wysedom Take hede than and drede god in the maner as I haue reherced for yf thou drede wel god thou shalt not be slowe in his seruyce He that dredeth well god leueth no goodnes vndo whiche he may do to the pleasure of god Yf thou drede god thou wilt kepe his commaundementes and the drede that thou hast to god shall brynge the in to euerlastynge sykernes where thou shalt neuer drede Of the drede of god wexeth a grete deuocyon and a maner sorowe with full contrycōn for synnes thrugh that deuocōn and contrycon thou forsakest thy synnes and perauenture somwhat of thy worldely goodes By that forsakynge thou lowest the to thy god comest in to mekenes thorugh mekenes thy flesshely lustes ben destroyed by the destruccōn all vyces be put out vanysshed awaye by puttynge out of vyces than vertues begyn to wexe and sprynge Of the shynynge of vertues the clennes of the herte is purchased By clennesse of thy herte thou shalte come to full possessyon of the holy loue of Cryst By these wordes thou mayst knowe howe thou shalte drede for loue how thou mayst come to loue thrugh drede of god But the more loue encreaceth in the the more drede gooth from the so that yf thou haue grace to come to a feruent loue thou shalt but lytell thynke on drede for the swetnesse that thou shalt haue in the loue of god but yet be thou neuer so parfyte it is nedefull that thou drede discretely as longe as thou art in this worlde for as moche as I sayd thou mayst come to loue yf thou drede god see now furthermore what is charyte loue to god How in what maner thou shalt loue hym why thou shalt loue hym How thou shalt knowe whan god of his mercy graūteth the that grace to conne loue hym D ¶ What is charyte and how why thou shalt loue thy god ¶ Of foure degrees of loue in the fyrst ben fyue poyntes ¶ Ordeyned loue CHaryte as I rede is a loue that we sholde haue to god for as moche as he is almyghty god also charyte is a loue wherby we sholde loue our neyghbour as ourselfe for god And these be two prȳcypall cōmaūdemētes of god The fyrst longeth to the loue of god whiche is the gretest cōmaundement of the lawe of god The seconde longeth to the loue of thy neyghbour and this is lyke to the fyrst thus thou hast what is charyte and loue See now how thou shalt loue god thou shalt loue god with all thy herte all thy soule with all vertue as thus Whan thou puttest away from the or withstandest with all thy power all thynge that is pleasynge or lykynge to thy flesshe for the loue of the blessyd flesshe of cryste than thou louest hym with al thy herte al thy soule Of this mater thou shalt her more afterwarde but se now ferthermore how thou shalt loue hȳ ¶ The causes why thou shalt loue god ben without nombre hauȳge rewarde to his benefaytes but two causes we haue pryncypally aboue other One is for he loueth vs fyrst with all his herte and al his soule swetely strongely Swetely whan he toke flesshe blood became mā for oure loue Strongly whan he suffred deth for loue of man The seconde cause is for ther is no thynge that may be loued more ryghtfully ne more proufytable More ryghtfull is there none than the loue of hym that made man and deyed for man More proufytable thynge is there none that may be loued than almyghty god for yf we loue hym as we be
to wynne his frendes soule This loue is the gretest loue in this worlde many there be I trowe thrugh the gyfte of god that haue this parfyte loue but yf it thynke the harde to come to suche an hyghe loue be therfore not agast For other parfyte loue there is wherin thou mayst loue parfytly thy god as I fynde by the techynge of an holy clerke where he couÌ„seylleth in this wyse ¶ Yelde we vs to god of whome we be made and suffre we not theym to haue the maystrye ouer vs whiche ben not of so grete value as we be but rather haue we the maystrye ouer theym As thus lete reason haue the maystrye ouer vyces lete the body be subgect to the soule and lete the soule be subgect to god than is all the parfeccyon of man fulfylled Thus we sholde lyue by reason as the same clerke sheweth by ensample For as we put lyuely thyÌ„ges before them the be not lyuely Also as we put wytty thyÌ„ges before them that haue no wyttene reason Also ryght as we putte tho that ben not dedely before theym that ben deedly ryght so yf we wyl lyue parfytly we must putte proufytable thynges before theym that ben lusty and lykynge Also put them that ben honest before theym that ben proufytable Also putte theym that ben holy before them that ben honest And put all thynges that ben parfyte before them that ben holy Take hede thaÌ„ of this for yf thou wylt lyue after this techynge thaÌ„ thou mayst lyue parfytely yf thou lyue parfytely thou shat loue parfytely lyue than thus thou shalt come to parfyte loue But for as moche as it is full harde to come so sodaynly to suche a parfyte loue therfore take hede to tho thre degrees of loue whiche ben reherced before begynne to lyue sadly in the fyrste than from the fyrst clymbe vp to the seconde fro the seconde to the thyrde yf thou be sadly stabled vpon the thyrde thou shalt lyghtely come to the fourth where is all perfeccyon yf thou haue perfeccyon thou shalt lyue perfytely Begyn thaÌ„ at the fyrst degree of loue so encrease in loue vertues yf thou wylt come to this degree of parfyte loue ¶ I rede that some men begyÌ„ne to be vertuous som encreace in vertues and some be parfyte in vertues Ryght so it fareth by the loue of god as soone as thou art in wyll begyÌ„nest to loue god that loue is not yet parfyte but thou must stande fast nourysshe that wyll yf it be well nourysshed it wyll wexe stronge yf it hath full strength than it is parfyte ¶ To this purpose I rede also that no maÌ„ may be sodaynly in so hyghe a degree but euery man that lyueth in good coÌ„uersacion whiche may not be without loue they must begyÌ„ne at the lowest degree yf they wyll come to an hyghe parfeccyon Thus thaÌ„ good brother or syster whether thou be withstaÌ„de all vyces and gadre to the vertues for the loue of god and encreace in them tyll they ben parfytely stabled in the. And amonge all vertues loke that thou haue a feruent wyll to be besye deuout in prayers stande strongely ayenst temptacyons be pacyent in trybulacyons stable in perseuerauÌ„t that thou lyue parfytely so come to parfyte loue Take none hede of them that set lytell by parfeccyon as of them that saye that they kepe not to be parfyte it suffyseth to them to be lest in heuen or come within the yates of heuen these be many mennes wordes they be peryllous wordes For I warne the forsothe what man hath not parfyte loue here he shall be purged with paynes of purgatorye or ellys with dedes of mercy performed for hym in this worlde and so be made parfyte or he come to heuen blysse for thyder may noman come but he be ê‘fyte Beware therfore of suche lyght foly wordes trust more to thyn owne good dedes whyle thou art in this worlde than to thy frendes whan thou art deed thynke also this lyfe is but short the payne of purgatory passe all the paynes of the world the paynes of hell is euerlastynge the Ioye blysse of sayntes is euermore durynge Thynke also ryght as god is full of mercy pyte ryght so he is ryghtfull in his domes Yf thou wylt thynke on these wordes ofte I trust to the mercy of god thou shalt waxe stronge in vertues withstande so vyces yâ— within a short tyme thou shalt come to a parfyte loue whaÌ„ god hath so vysyted the that thou can loue hyÌ„ parfytely than shal all thy wyll all thy desyre be for to come to the loue whiche is moost parfyte that is to saye euermore to se almyghty god in his gloryous godhede euermore with hym to dwelle But for as moche as we may not come to our desyre but we begynne somwhat to loue hym here in this lyfe Therfore almyghty god mercyfull thorugh the besechynge of his blessyd moder Marye grauÌ„te vs grace so to loue hym here that we may come to the Ioyfull euerlastynge lyfe where is moost parfyte loue blysse without ende AmeÌ„ ¶ Here is reherced shortly how by encreace of vertues thou mayst come to parfeccyon what vertues thou shalt loue IN this fourth degree of loue whiche is called a parfyte loue thou art taught and couÌ„seylled to begynne at a lowe degree yf thou desyre to haue an hygh degree as thus Yf thou wylt haue this fourth degree of loue thou must begynne at the fyrst so encreace in vertues tyll thou come to parfeccyon But amonge all vertues al other poyntes whiche ben reherced before fyue poyntes there be as me thynketh spedefull nedefull euery man to haue kepe that ony good dede shall begynne brynge to good ende The fyrste is that thou haue a feruent wyll The seconde is that thou be besy in deuoute prayers The thyrde is that thou fyght strongely ayenst all temptacyons The fourth is that thou be pacyent in trybulacyons The fyfth is that thou thou be perseuerauÌ„t in good dedes Of these poyntes I spake before in the fourth degree of loue but for as moche as they be not there fully declared my wyll is by the helpe of god to wryte more opeÌ„ly of eche of them one after another fyrst to wryte of good wyll for that must be begynnynge endynge of all good dedes T ¶ How good wyll is and may be in dyuerse maners WYll may be in dyuerse maners is good and euyll besy feruent grete stronge but for as moche as reasoÌ„ whiche god hath gyue onely to maÌ„kynde techeth sheweth in euery maÌ„nes conscyence full knowyÌ„ge of euyll wyll by cause that good wyll may be in dyuerse kyndes therfore I leue at this tyme to speke of euyl wyl purpose me fully thrugh the techyÌ„ge of almyghty god to declare somwhat opeÌ„ly the vertue of good wyll I
coÌ„fort To this I may answere as I sayd before yf thou grutche thou hast no stable wyll yf thy wyll be stable thou shalt not drede in this case se why Thou shalt vnderstande that the flesshe is euer coÌ„traryous to the spyryte the spyryte ê¯trarye to the flesshe herof thou hast ensample where sayÌ„t poule sayd of hyÌ„self in this wyse the goodnes whiche I wolde do I do not as yf he had sayd thus some good dedes I wyll desyre in my soule but I may not fulfyl them for feblenes of my flesshe all be it somtyme I ê‘forme them in dede it is wtout ony gladnes but what for this trowest thou that thapostle sholde therfore lese his mede for he wolde myght not or els he dyde good soÌ„tyme wtout gladnes Nay but moche the more his mede was encreaced for two causes Fyrst for the trauaylous werkynge of his body that he suffred whan the flesshe stryued soo sore ayenst the goodnes of the spyryte The seconde cause is for the heuynes trauayle whiche the spyryte suffred whan he had no ghoostly coÌ„forte In the same maner what euer grutchynge thou hast of thy flesshe ayenst good dedes or what heuynesse thou suffrest for defaute of ghoostly conforte be not therfore abasshed so thy wyll be stable but suffre abyde lowely the grace of god for thy more mede Be than stable in wyll the deuyll ne thy flesshe shall neuer haue maystrye of the for all the deuyls in hell may not make the to synne but thou put therto thy wyll Ne all the aungels of heuen may not make the to do good dedes but thou put to thy wyll ¶ Take hede than that thy wyll be well dysposed to god that it be set stably resonably than thou hast a spedefull begyÌ„nynge to come to the loue of god but for as moche as maÌ„nes wyll is ordeyned fyrst dysposed with the grace of god that he shall wyll good to haue that grace in wyll in all other dede Prayer me thynketh is nedefull therfore somwhat I wyl wryte of prayer as god wyll gyue me grace U ¶ What parfyte is in prayer and in what maner thou shalt praye PRayer in ensample of good lyuynge is moost spedefull to gete grace to drawe men to loue god A deuoute prayer often vsed purchaseth grace of almyghty god putteth awaye the fals suggesty +ons of the fende stablysshed a man in all goodnesse Therfore god sayth to his dyscyples thus Waketh prayeth that ye fall not in temptacyons Ryght as it is nedefull for a knyght that shall go in to batayll haue with hym armoure wepen ryght so it is nedeful spedefull to euery crysten man to haue with hym coÌ„tynuell prayer for what of our owne freelte what by malyce enuye that the fende hath to vs we be euer in this worlde in ghoostly batayll more or lesse by the suffrauÌ„ce of our lorde god ¶ Therfore sayth sayÌ„t Gregory the more we be trauayled with thoughtes or flesshely desyres the more nede we haue to stande besely in prayers So thus thou mayst se that prayer is spedefull nedefull ¶ Also prayer as I rede is a souerayne helpe to thy soule-confort solace to thy good aungell torment payne to the deuyl acceptable seruyce to god parfyte Ioye sad hope ghoostly helthe without corrupcyon ¶ Prayer is also a nedefull messager from euery mannes soule to almyghty god in heuen namely from that mannes soule whiche is moche troubled hath no reste Some ê¯scyences there be whiche be good that is to saye be well ruled be in reste to suche prayer is also a nedefull messager to holde the soule in ghoostly confort to encreace it stable it in goodnes But there be many other men wymen of dyuerse conscyence Some there be that haue a bad conscyence whiche be in rest not troubled that ben they that ben sette fully to euyll not to good Some haue a bad conscyence somwhat be troubled in theyr coÌ„scyence tho be suche that be somwhat euyll or begynne to be euyll Some haue good conscyeÌ„ce also ben greued in theyr conscyence be suche as lyue euyll begynne to be good Whyle the conscyence is thus troubled the soule hath no reste therfore to pursyewe for helpe grace prayer that nedefull messager must do well his offyce that is to saye besely without ony taryenge strongely without ony feynynge rather come to the presence of almyghty god hyÌ„ nedeth to haue two specyall frendes that is to say stedfast fayth and trusty hope with these two frendes prayer taketh his waye renneth fast to the yates of heuen entreth with out ony lettynge for he goth to the presence of that good lorde truly to do his message with full fayth sad hope full pyteously he sheweth his nedes the perylles of his soule Than anone the good lorde so ful of pyte mercy sendeth his blessyd loue in to that soule thorugh the pursute of that good prayer Whan this loue entreth in to that soule anone he maketh all glad that was full elenge sory he maketh in peas reste that was sore troubled Hope cometh agayn that was out and ghoostly strength that was awaye is fully restored whan the enemyes of the soule that is to saye the fendes se this helpe confort to the soule with sorowfull chere they torne awaye thus they begynne to crye Alas alas sorowe wo is come to vs flewe fast awaye for god fyghteth for this soule Thus mannes soule is delyuered fro the fende by prayer so it may sothly be sayd that prayer is a spedefull a nedefull messager fro maÌ„nes soule to almyghty god in heuen ¶ Thus thou hast herde what is prayer se now ferthermore how thou shalt praye ¶ As often as thou prayest or what euer thou prayest put all thy wyll in goddes wyll in the ende of thy prayer desyrynge euermore in euery askynge his wyll to be fulfylled and no thynge thy wyll For thou mayst praye aske some thynge that he wyl not here ne grauÌ„te as yf thou praye for soules that be dampned thy prayer is not accepted Also it may so be that thou desyrest not that is moost helpynge to thy soule ne to other perauenture for whom thou prayest Also many men prayed somtyme for no good entent and for that they be not herde Therfore to be alwaye syker whaÌ„ euer thou prayest put thy desyre and thy entent in askynge in goddes wyl for he knoweth all thynges and whateuer thou prayest he wyll not graunte it the but that is moost proufytable for the. To this accordeth an holy clerke and sayth Oftentyme god graunteth not many men at theyr wyll for he wyll graunte them other grace thaÌ„ they aske to more helth of theyr soules So that it is nedeful that we put all our askyÌ„ge in to his
bounde he wyll gyue vs Ioye and blysse without ende where no thynge lacketh but all thynge is plenteuous and euerlastȳge Se now how thou shalt knowe whā god putteth grace in the for to knowe loue Whan the trauayle whiche thou hast for the loue of god is lyght lykynge to the than thou begynnest to haue sauour in the loue of god For ther is no maner trauayle greuous ne trauaylous to hym the loueth god feruently trauayleth wylfully for the loue of god ¶ Also stedfast loue feleth no bytternesse but all swetenesse for ryght as bytternesse is syster to the vyce of hatred right so swetnesse is syster to the vertue of loue so that in loue is all swetnesse ¶ Also the trauayle of louers may be in no maner trauaylous negreuous For ryght as hawkers hunters whateuer trauayle they haue it greueth them not for the loue lykynge that they haue in theyr game ryghth so what thynge it be that a man loueth taketh vpon hym a trauayle for that thynge that he loueth or elles it is no trauayle and yf it be trauaylous it lyketh hym to haue trauayle for that thynge whiche he loueth Take than good hede of these wordes for yf thou loue god thou wylt gladly trauayle suffre for the loue of god yf thy trauayle semeth than lyght to the or ellys yf thou louest or desyrest gladly to haue trauayle for the loue of god thou mayst wel knowe that god of his grace hath put in the a begynnynge to come to loue Whan thou hast suche a gracyous begynnynge withdrawe not the loue from hym for no maner dysease that may fall to the. For many men women there be that whyle they be in prosperyte that is to say whyle they be in welth in rest gladly they wyll shewe loue to god suche as they can But yf god sendeth hym ony dysease or ony maner of chastysynge anone her loue swageth that is no sadde loue For who so loueth trustyngly sadly he loueth as well in his aduersyte as in prosperyte for what god sendeth to vs it is for our proufyte therfore be it helth be it wo that he sendeth we sholde hertely thanke hym not withdrawe our loue from hym for no nede that he hath to our loue but for grete profyte that we sholde haue to loue hym for his grete goodnes that he wyll chastyse vs here all for our better Thus than haue I shewed in fewe wordes what is charyte loue to thy god howe thou shalt loue hym why thou shalt loue hym and how thou shalt knowe whan thou hast grace to conne loue hym Lerne than thus to loue se now ferther more what proufyte and grace cometh of loue ¶ In the loue of god ben fyue gracyous thynges Fyre lyght hony wyne sonne 1. ¶ The fyrst is fyre clensynge the soule of all maner vyces thrugh holy medytacyons .ii. ¶ The seconde is lyght shynynge in the soule with clerenes of vertues thorugh holy prayers .iii. ¶ The thyrde is hony makynge swete the soule whan he hath in mynde the benefaytes the grete gyftes of god almyghty yeldynge to hym thankynges .iiii. ¶ The fourth is wyne fulfyllynge the soule with a grete gladnes thorough a swete contemplacyon .v. ¶ The fyfth is a sonne makynge the soule clere with a shynynge lyght in myrthe withouten ende gladynge the soule with an easy herte in Ioye blysse euermore lastȳge Thus thou mayst see what proufyte he shall haue that can well loue God than of his grete grace graunte vs hȳ so to loue as it is moost to hym pleasynge Amen ¶ Now ferthermore I wyll shewe to the as I sayd before foure degrees of loue whiche thou mayst kepe easely come to one after an other yf thou haue good wyll HOure degrees of loue there be the fyrst is called an ordeyned loue or els ordynat loue that is to saye a loue ordeyned to be knowē and kept of all maner men women of euery degree in the worlde To this degree of loue longen .v. poyntes to be kepte The fyrst is thou shalt loue thy flesshe onely that it be susteyned The .ii. is that thou loue the worlde to no superfluyte The .iii. is that thou loue thy neyghbour for god The .iiii. is that thou loue thy frende for his good lyuynge The .v. is to loue thyn enemye for the more mede of god E ¶ The fyrst is that thou shalt loue thy flesshe onely that it be susteyned THe fyrste poynte is as I sayd thou shalt loue thy flesshe onely that it be susteyned as thus Thou shalt take mete drynke clothȳge and al other thynge that is nedefull to thy body in resonable maner to kepe thy body in his estate in comforte of thy soule to trauayle contynue in the seruyce of god not for to nourysshe thy flesshe in lust lykynge with dyuerse delycate metes drynkes for ther of cometh foule stynkynge synne many bodyly sykenes namely whan ther is to moche excesse This wytnesseth an holy clerke sayth they that delyted them in lustes of the flesshe they haue ful often many dyseases in theyr flesshe ¶ Also as I rede a soule that is wonte to delytes of the flesshe gadreth togyder many fylthes and wyckednes Thou mayst also do no exces for yf thou vse the to excesse thou fallest in to the vyce of glotonye whiche thou knowest well is dedely synne Of the synne I rede thus where the vyce of glotony reygneth in ony man he leseth the ghoostly strength yf he had ony before And but yf the wombe of glotonye be swaged all his vtues ben cast downe therfore loue thy flesshe to sustentacyon not to delytes to excesse for here thou mayst well knowe se that it is good nedefull to flee delycacyes But thou shalt vnderstande here that I counseylle the not to forbere ony mete or drynke in specyall for the vyce of delycacye is not in the mete but in the lust that thou hast in mete therfore sayth an holy clerke Often we take deynte metes without blame somtyme other metes and comyn to euery man not without gylte of cōscyence So thus it semeth wel whan we take ony mete for delyte more than for sustenaūce we offende god therfore flee delytes lustes of mete drynke and loue thy flesshe onely that it be susteyned than thou hast the fyrst poynte of this degree of loue F ¶ The seconde is thou shalt loue the worlde to no superfluyte THe seconde poynte is thou shalt loue the worlde to no superfluyte As thus yf thou loue god thou shalt not desyre ne loue vanytees of the worlde ne worldely goodes more than the nedeth Yf god hath ordeyned the to an hyghe degree in the worlde as for to be a lorde or a lady or for to haue ony soueraynte ghoostly or worldely by reason reuerence must be done to the more than to an other man or woman For