A deuout treatyse called the tree [and] xii. frutes of the holy goost Tree and xii. frutes of the holy goost. 1535 Approx. 283 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A03488 STC 13608 ESTC S109432 99845079 99845079 9955

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 Early English books online. (EEBO-TCP ; phase 2, no. A03488) Transcribed from: (Early English Books Online ; image set 9955) Images scanned from microfilm: (Early English books, 1475-1640 ; 44:13) A deuout treatyse called the tree [and] xii. frutes of the holy goost Tree and xii. frutes of the holy goost. xxiii, lxxix, [1] leaves : ill. R. copland & M. fawkes, [London : 1535] In two parts, each with separate title page, pagination, register and colophon. Part 1 colophon reads "Enprynted at London in the Fletestrete, at the sygne of the rose Garlande. by Robert Coplande. Anno d[om]. M.CCCCC.xxxiiij." Part 2 title page reads "The .xij. fruytes of the holy goost.". Imprint from colophon of part 2, as transcribed in STC. Imperfect; leaves A1 and V4 are present in pen facsimiles; second colophon not filmed. Reproduction of the original in the British Library.

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 eng Spiritual life -- Catholic Church -- Early works to 1800. Holy Spirit -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-06 Assigned for keying and markup 2012-07 Keyed and coded from ProQuest page images 2012-08 Sampled and proofread 2012-08 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

¶ A deuout treatyſe called the tree & xii. frutes of the holy gooſt.
¶ The tree of the holy gooſt. Folio. ij. ❧ Grace in this worlde, & ioye withouten ende. ❧ ❧ ❧ ❧

RElygyous ſyſter, for as muche as ye arte now planted in the gardyn of holy relygyon, yf thou wylt at the laſt be a tree of ye heuenly paradyſe, thou muſt vertuouſly growe here, and bryng forthe good gooſtly fruyte. For as our lorde ſayeth. Omnes arbor bona, fructꝰ bonos facit. Euery good tree (he ſayth) bringeth forth good fruyte. ☞ yf a tree materyall ſholde bryng forth good fruyte, it muſt be firſt depely roted, afterward • wel watred, than ſprede his braūches abrode, and at laſt to waxe hye. In the ſame wyſe, if y• wylt be a good tree, and bryng forth vertuous fruyte. firſt thou muſt be veryly, and depely roted in mekeneſſe, whiche is the keper, and very true grounde & foundement of all vertues. For as ſaynt Gregory ſayth. ☞ He ye gadreth vertues without mekeneſſe, is lykened to ſuch one that bereth blaſyngly precyous powdre in the wynde. It is euydently knowen, the deper a tree is roted, the hyer it waxeth. In the ſame wiſe the more meke thou art for Chryſte loue, ye hyer thou ſhalt encreaſe in grace in this lyfe, & at the laſt to be enhaunced in ioye as our blyſſed lorde ſayeth. Quiſe humiliat exaltabitur. He that is beray meke here, ſhall at laſte be enhaunced in ioye. ☞ If thou wylt lerne veray mekeneſſe, for to be a relygious plante, beholde the mekeneſſe of our blyſſed lorde Ieſu, how he lowed hymſelf for vs in his incarnation, in his natyuyte, and in all his conuerſacyon bothe in lowly waſſhyng of his dyſciples fete. And alſo in his bytter paſſyon he lowed hymſelf, ſo that he was for vs obedyent vnto the dethe. For the whiche lowly obedyence almyghty god the father enhaunced hym, and gaue hym a name aboue al names And that is for vs that we in relygion ſholde mekely obey vnto our dethe. Beholde alſo very mekeneſſe in his blyſſed moder our lady ſaynt Mary the holy vyrgyn, whiche nexte vnto hym in erthe was mooſt mekeſt, for ſhe was choſen of hym ſpecyally therfore, as it is wryten, Quia reſpexit humilitatem ancille ſue. 〈◊〉 Beholde alſo very mekeneſſe in all ye holy apoſtles, euangelyſtes, martyrs, cōfeſſours, and vergyns / and many other choſen ſoules, which worthyly therby pleaſed our lorde. And thynke that they were meke bothe in herte, ſpeche, and in dede, to gyue vs that ben in relygion exſample to be meke, bothe in herte, ſpeche, and dede. In herte holde thy ſelfe mooſt vyle, mooſt abiect, and mooſt ſynner / and mooſt wretche of all. And than thynke yt yf our blyſſed lorde had gyuen to the mooſt ſynner in erthe that grace yt which he hath gyuen to the, that the ſame ſynner wolde be more meker than thou arte, & more loue hym than thou dooſt. Thus to thynke quencheth pryde of all relygious folke. In this wyſe thou mayſt thynke euery body in erth better than thy ſelfe. And yf thou mayſt not ouercome pryde of herte in this wyſe / thynke than that in this vyce of pryde thou paſſeſt all other, bryngynge to thy mynde the wordes of ſaynt Iames the holy apoſtle, where he ſayth of our lorde thus. Qeus ſuperbis reſiſtit, humilibꝰ dat gratiam. That is. Our lorde withſtandeth proude hertes, and gyueth greate graces to all meke hertes. Syſter ſuche knowlege of thyne owne pryde ſhall be cauſe of wynnyng of very mekeneſſe. ☞ But now for as moche that it is ryght harde to eſcape the fyrſt ſtyringes of pryde, namely of thoughtes which do crepe ryght pryuely into the herte. Therfore as ſoone as yu perceyueſt ſuch proude thoughtes, anone throwe them vpon ye meke ſtone Chryſt Ieſu. that is. Ren̄e to the mekeneſſe of Chriſt Ieſu, & there all to breſt thy proud thoughtes, & alſo ſhew thē in cōfeſſion to thy cōfeſſour. For our lord by the prophete Dauyd, blyſſeth all ſuche / where he ſayth thus. Beatus qui tenebit et allidet ꝑuuios ſuos ad petrain. ☞ Blyſſed be he (ſayth our lorde) yt ſhall kepe well in mynd his proude thoughtes, and all to breke them at the ſtone, yt is Chryſt, conſyderyng his mekeneſſe. Suffre neuer good ſiſter, pryde to reſt within the / workyng after ye councell of Thoby, which taught his ſone very mekeneſſe in herte, ſaynge thus. Fili ſuꝑbiam nun que in tuo ſenſu, aut ī tuo verbo dn̄ari permittas, ab ea enim ſumpſit initiū ois ꝑditio. ☞ Sone (he ſayth) ſuffre neuer pryde haue domynacion in thy wyttes, & in thy felynge, ne in thy worde. For thereof euery myſchefe hath his begyn̄yng. Beleue it well ſyſter the begynnynge of all ſynne is pryde. Beware therof I praye the, ſpecyally now thou arte in relygion. Make no partyes / mayntene no querels. I ſayd alſo, thou muſt haue mekeneſſe in mouthe. In mouthe yu muſt be meke, as in anſwerynge mekely, and reuerently, to thy ſouerayns and elders. I ſayd alſo, thou muſt be meke in all thy werkes: fulfillyng all maner lowe ſeruyce, in relygyon & werkes. And than haue mynde of our lordes lowlyneſſe / how he beyng ſouerayn god, and lorde of all, dyſdayned not to waſſhe his diſciples fere. Shewe therfore meke ſeruyce to thy ſiſters, & deuoutly obey them, hauyng in mynde the wordes of our ſauyour, where he ſayth thus. Non veni miniſtrariſed miniſtrate. That is, I come not (ſayth he) for to be ſerued, as a mayſter, but for to mynyſtre, as a ſeruaūt. ☞ And for as moch as mekeneſſe gooth neuer alone in relygion, wtout the felawe of obedyence, therfore obey mekely to all, & namely to thy ſouerayns and elders. Thus do all thy beſyneſſe and dyligence, I pray the for the loue of our lorde & his holy moder, to put away all thyn owne wylles: whiche ſomtyme thou vſed in the worlde / and obey gladly to thy ſouerayns, bothe in indyfferent thynges, and generally in all thynges whiche is not agaynſt god and thy holy rule. ☞ Beholde afore thyn eye a good enſample of our lorde, thy ſpouſe Ieſu, yt was ſubiect and obedyent to his owne handy werke, bothe to Ioſeph & Mary. For he ſayth hymſelfe. Non vem facere volūtatem meam. That is, I come not (ſayth he) in to this erthe for to do myn owne wyll. Than ſholde euery relygious perſone be ſore abaſſhed, and aſhamed of hymſelf, yf he do ony parte of his own wyl, ſyth the maker came not for to do his wyll, but yt wyll of his fader, obeyng to creatures in erth in ye name of his fader. Truſt right well ſyſter, that if thou obey lowly to thy ſouerayns, thou obeyeſt to god. At the begynnyng of thy obedyence yu yeldeſt thyn handes in to thy ſouerayns handes, in token that ſhe myght lede the vertuouſly whyder ſhe wyll. Saynt Bernard ſayth a very obedyent yeldeth to his ſouerayns handes bothe his wyll and his nyll, in his obedyē ce makyng, ſo that ſuche one excludeth hymſelfe of euer eyther 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, yt is whan ony harde thyng or greuous thyng is cōmaunded for to be done, whiche an obedyencer dooth gladly with grete repugnaunce of ye 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 yt 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 yu muſt be moyſted and watred, yf the rote of mekeneſſe ſhold vertuouſly encreaſe, that is with the holy water of cōpūccion reducyng & bryngyng to thy mynd mekely ſyn̄es that thou haſt done, good dedes yt 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 yu arte now. Thynke that thou arte in this wretched vale of mournyng lyuyng but a lytell tyme, cō 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 yu 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 ſhalbe ared of all the ſpace and tyme of thy lyfe? how it hath benſpent / yea vnto the leeſt twynkling of thyn eye. Than ſhalbe demed and condempned that is founde in the of ony ydle worke, ydle worde, or vnꝓfytable 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 compūction, ❧ 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▪ and for ye 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. Mei • us eſt dies vna in atrijs tuis et ſuper milia. O, ſayth ſaynt Auſtyn, good lord better is one day in thy heuēly halle, than a thouſand here. There is ſo grete plenty of fayrneſſe, of ſwetneſſe, of gladneſſe, of gooſtly myrth, and haboundaūce 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 ye capacyte of a ſoule, by clere knowȳg of trouth, by ioyful fruycion of his ſouerayne goodneſſe / and by ſu • 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 • 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 ye ſtoole of ſubtylyte / euer to be as ſubtyll as a ſoule wtout pōderoſyte. ☞ Lo ſyſter what myrth and ioye is in yt 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 ye ſecond ſtoole of vnpaſſy bylyte / ſorowynge for thy myſeryes, & wretchedneſſe that thou ſuffred in this preſēt 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 ſubtyly • e, ſorowe for the long delay of eternall felycyte and ioye of heuen, where yu ſhalt be. And doubt not ſyſter yf thou inwardly deſyre theſe thyngꝭ 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. 〈◊〉 • eundum multitudinem dolo♃ in corde meo conſolationis tue letificauerunt animam meā. That is. Lo lorde Ieſu the multytude of my ſo •• wes were neuer ſo grete many hert, but that 〈◊〉 grete heuenly confortes hath moche more gladded my ſoule. Thynke this veryly ſyſter yt 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 ye mery blyſſyng whiche our blyſſed lorde graunted in his teſtament to all ſuche compuncte hertes, where he ſayth thus. Beati qui nūc fletis quia ridebitis. Bliſſed be ye yt now wepe here, for ye ſhall after this be full mery with me.

¶ Now the thyrde thyng that I ſpake of is ye ſpredyng abrode of the braunches of a relygyous tree planted in our lordes gardin / by ye whiche thou ſhalt vnderſtande charyte. For lyke as braunches in a tree ſpreden abrode, ſo ſhold charyte in relygion. So ſyſter muſt thou do after ye depe rotes of mekeneſſe, & after the water of very compunction, thou muſt extende thy braunches of charite, that bothe in dede and wyll yu loue all creatures in our lorde, or for our lorde. For he that hath charyte hath all goodneſſe, & maketh all others goodnes his goodnes, as ſaynt Auſtyn ſayth. Such one preſumeth neuer proudely agaynſt other / for he holdeth all other better than hymſelfe. Suche one hath none enuy to other. for yf he lacke goodneſſe, he fyndeth it by charyte in other. Suche ont kepeth neyther yre nor hate in his herte / for chary tably he forgyueth lyghtly. Thus by charyte ſynnes benhyd, as the apoſtle ſayth. Caritas operit multitudmem peccatorum. That is. ſuche charyte hydeth the multitude of ſyn̄es / for it deſtroyeth them. Syſter ſuche charyte thou muſt haue in relygion to all, and namely to thy ſyſters, in laboryng for them, in ſupportyng of theyr charges / and if thou mayſt not, than pray for them. for without ſuche charyte there is nothyng ſo acceptablene merytoryous to god, whiche maketh heuēly chyldren to be knowen fro worldly chyldrē, as doctours ſay en vpon the text, where our lorde ſayth to his dyſeyples. In hoc cognoſcēt omnes qd mei diſcipuli eſtis: ſi dilectionem habueritis ad inuicem. ☞ In that ſayth our lorde, ye ſhall be knowen for my dyſcyples and for my chyldren yf ye haue loue and charyte eche with other. For as ſaynt Auſtyn ſayth, he that kepeth charyte in his owne lyuyng, he it is that hath fully the law within him, bothe the myſteryall felyng therof, and alſo the playne vnderſtandyng. But now for bycauſe ſaynt Paule ſayeth. Caritas non agit perperam. Charyte dooth nothynge frowardly, nor wyckedly he ſayth, but ryghtwyſly, and ordynatly. I councell the beware (as moche as thou mayſt) that thou offende none in erthe. And yf thou offende ony perſone, anone lowely meke thy ſelfe, and aſke forgyueneſſe. Be no ſtryuer in wordes in ony congregacyon. Nor vſe thy tō gue to ſpeke wordes of foly, or folyſhly, ne fals wordes. for as ſaynt Auſtyn ſayth. ¶ what ſo euer is ſayd or doone agaynſt conſcyence, it edytyeth and buyldeth to hell warde. Somtyme it is lefull to hyde trouthe / but it was neuer lefull to ſay fals. If it happen the ſomtyme of lyghtnes to here of ony perſone ony euyll tale, be well ware among other cōmunycacion it paſſe the not / ne in no wyſe thou breke not out withall. To here and lytell to ſpeke it is a good tokē, and namely of yong folke. If thou haſt benacuſtomed to here or to ſpeke euyll afore the tyme that thou entreſt in to relygion, thou art nowe more bounde to kepe thy tōgue. What is relygion without reſteynyng of the tongue? The ſentēce of ye holy apoſtle Iames is this. Si qs pit tat ſe religioſū eſſe non reſeruās linguā ſuā, ſed ſeducens cor ſuū, huius vana eſt religio. That is. He that weneth he be a religious man or woman / & refreyneth not his tōgue, his religion is nought worth. for ſuch one deceyueth his own hert, whiche ſhold be occupyed with vertuous ſcylence. If yu wylt be a true relygious woman ſpeke ſcantly in thyn owne cauſe. as Salomō ſayth. Adoleſcens vix ī tua cauſa loq̄re. That is to ſay. Thou yong man ſcantly ſpeke in thy owne cauſe. Therfore it is that our lorde hath gyuen a man and a woman two eares, and one tōgue, yt they ſhold be redy to here, and lothe to ſpeke. Be therfore ſeld rare in wordes, neyther dyſputer, nor defender of maters. If thou be blamed ryghtfully or wrongfully / be it of thy ſyſters, or of thy ſouerayns. yf thou wylt be a veray ouercomer of the herte, lerne for to ſuffre mekely. & all this is for kepyng of charite. Charyte is better kept in ſcylence than in ſpeche. I pray the therfore kepe vertuouſly ſcilēce in cloyſter / frater / dorter / and quere, and in all tymes and places. After complyn aboue all thyngrs loke that thou kepe ſpecially than ſcilence, but yf •• be for grete ineuytable nede, and yet with leaue yf yu mayſt. And as ſoone as thy nede is done than ceaſe. Be neuer pryuely mony place with ony perſone, wherof myght aryſe obloquye. eſchue this as moche as thou canſt. Be well ware in ony wyſe that no maner deformyte in thy lyuyng, neyther of carnalite nor of worldlynes blot or dymynyſ ſhe charyte, whiche is the very ornament or arayment of all relygyous lynyng. No carnal loue ſholde be among you, but ſpyrituall, or for ſpyritual loue. Of carnall and fleſſhely loue it nedeth me not moche to ſpeke of at this tyme / for it ſhold be to all relygious folke moche abhomynable, and lothſome to here. But there is one maner of loue, whiche is couered vnder colour of charite, and feyneth him for to haue zeale of vertue, as is loue affectionate, not fully ſpyrituall, but it is myngled or myxte with carnalite. All ſuche louers do delyte to ſpeke oft togyder / whiche alway is not of gooſtly thynges. And yf it be ſōtymes of gooſtly thynges a lytell in the begynnyng, anone or ſoone after it is chaunged in to worldly thynges. God graunt it be no wors / that is into carnall thynges. What euyll hath come of ſuche affectionate loue, god knoweth / which knoweth all pryue thynges, and to whome nothyng is hydde. This loue, for as moche as it hath his fyrſt begynnyng of the aſſent of the fleſſhe by affectiō, it is more fleſſhely than gooſtly. And it is well knowen of ſuche that haue had this maner of loue in experyence, how moche a ſoule is diſtracte, which is encombred in ſuch carnall affection. Grete ſclaūdre aryſeth therof, though thou be encloſed. Thou haſt nede to be well ware of ſclaundre, for yt crepeth out of an vncloſed hous meruelouſly. I ſay not this for to lete the of thy gooſtly cōmunycacion, as moche as longeth to cōfeſſyon / nor to be relygyouſly mery with thy ſyſters / namely with ſuche ye morne euery day after our lorde / & ſyng mornyngly in theyr hertes thus. Ubi cubas, vbi paſcis in meridie. That is. Lorde where is thy reſting place, and where dooſt yu fede at noone tyme. As though they myght ſay thus. ☞ Good lorde I deſyre to wite in what hertes / and in whoſe hertes of feruent loue and charyte haſt thou thy reſtyng place? and in what place art thou fed with ſweteneſſe and deuocion. with ſuche cōmyn oft, for they may ſet the on fyre, and brenne the all in loue. All ſuch deſyre for to be departed out of this worlde, and be with theyr forde Ieſu. with all ſuche I wolde thou had thy ſpecyall cōmunycation. with all other thou mayſt ſpeke by the way of charyte, though thou kepe cōmunycation, not with them ſo ſpecyally as thou dooſt wt 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 • hat he wryteth to Nepotianum, where he ſayth thus. ☞ Beware he ſayth of all maner ſuſpiciō 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 cōmyn 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 ye 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 coū cell is required, or confeſſion. And yet I con̄cell 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▪ 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 cōuerſacyon ſuche one ſhall ſuffre temptacion more greuouſly but in his laſte dayes ſuche ſhall ſuffre temptaciō 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 ſhalbe 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 man̄es mouthe. Alas ye ſuche dyſceyuable worldly prayſe or fauour ſhall ſo deceyue a ſoule, and defraude him from heuenly, and perpetuall graces. It is not all wt out 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 cōſcyence, 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 attendaūce to ye 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 boū de ſo to pray for theyr ſoules. ¶ Alſo in places of ſolace and recreacyon, ſhew thy charyte and ſprede thy braūches abrode whan thou takeſt (in the gardyn with thy ſyſters) bodyly recreacyon, cōmyn 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 maydēs) do thy dylygence, or do that lyeth in the to turne ſuche maters vnto better cōmunycacyons. And yf thou mayſt not, relygyouſly go thens / leſt thou be ꝑtyner 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 ye 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 whā it is loſt, may neuer be foūde 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 yu ſholdeſt euery day lerne right lytel. For haſty cō nyng wexeth ſoone drye, but eaſily and ſokingly won̄e 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 lōgeth 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 braūches 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 outwarde worldly goodes, for the loue of heuenly goodes. ſo now put them out of thy mynde, as moche as thou mayſt / and haue mynde of the vowe of pouerte, not to haue one pynne mo to thy heed than is taxed in thy holy rule. Be none other in thy ſoule, than yu appereſt outwarde in thyn habyte. For of al ſynnes ypocriſy is a peryllous ſynne / namely amonge relygious folke. Good ſiſter be well ware of that curſed ſynne ypocriſy / and kepe the from al maner curyoſite, and ſuperfluyte, whiche ben very deedly enmyes to the holy pouerte of relygigion. ☞ whan ony maner temptacyon of worldely couetouſneſſe is at ony tyme preſented vnto thy ſoule, anone haue mynd of the mooſt bliſſed pouerte of our worthy ſauyour Ieſu chryſt thy choſen ſpouſe, and of the mooſt holy virgin his moder, in worſhyp of whome thy relygion is grounded. Of the pouerte of Chryſt and his blyſſed moder, beryth wytneſſe the poore cryb and few clothes which he was wrapped in at his byrth. Se now what pouerte he ſuffred in his begynnyng / and alſo all the tyme of his beyng in this lyfe. who was euer poorer thā he? For he ſayth hymſelf in his holy goſpell. Uulpes foueas habent, et volucres celi nidos: filiꝰ autem homims non habet vbi caput ſuum reclinet. That is. Foxes (he ſayth) haue dennes and holes to hyde them in. and byrdes haue neſtes, but the ſone of the vyrgyn is ſoo poore in erthe that he hath not wherin he maylye his heed. Alſo that he loued pouerte at his endynge, that is in his paſſyon / the blyſſed croſſe whiche he hyng vpon bereth wytneſſe. where herde euer ony man or woman that ony body in his dethe (what paſſyon ſoeuer he ſhall ſuffre)▪ ſholde be denied his clothes for to couer them wt. Or if he axed drynke, ſhold it not be gyuen to hym? yes rather than fayle water. But our lorde Chryſt Ieſu in his holy paſſyon hong naked vpon the croſſe. And whan he was athyrſt taſted galle with eyſell for his drynk. Lo ſyſter where herdeſt thou euer an hyer pouerte. ☞ Of this pouerte and other ſuche thou muſt haue mynde, yt thou mayſt ſuffre the better pouerte of relygyon. If thou haſt meate and drynke & clothyng, and a boke to loke vpon / it is inough to the. And yf thou haſt more than theſe, and namely more than is aſſigned in thy rule. or more than yu haſt leue of thy ſouerayne to haue, thinke that thou arte ryght ferre from our lordes blyſſed pouerte / and his holy moder. ¶ Good ſyſter folowe this holy pouerte, that thou mayſt deſerue for to haue that kyngdom whiche is ordeyned for poore in ſpyryte / as our blyſſed lorde ꝓmyſeth hymſelf, where he ſayth. Bearti pauperes ſpiritu, quoniam ipſorum eſt regnum celorum.

Blyſſed be tho (he ſayth) that be poore in ſpyryte, for theyrs of ryght is the kyngdom of heuē, for theyr herytage. If thus thy water bowes be lopped away, thou mayſt growe ryght hye in deuocyon, and contemplation. ¶ what ſholde be thy hye growyng? Truely but deuocyon in prayers. For as doctours ſayen, prayer is no thyng els, but aſcenſion or lyftyng vp of ye ſoule to god by deuocyon. which is deuyded & parted in two partes / that is in to vocall prayer, & mentall prayer. Vocall prayer is prayer made by mouthe, accordyng with the ſoule. Mentall prayer is all onely of the ſoule or mynde, with ſylde ſpekyng of the mouthe. To vocall prayer yt is euery day to ſerue our lorde Ieſus, and his blyſſed moder. in ſayng matyns, pryme, tierce ſext, none, euenſong, & complyn, thou art boūde by thy relygion, but yf thou be lawfully letted. And therfore to theſe, I councell the to haue a zeale and a loue to ſay them diſtinctly and apertly, with a pronoūcyng of thy wordes, gyuing therto the intent of thyn herte / ſo that thy tōge be not in the quere, and thyn herte in the town. In ſuche ſayenges (as moche as thou mayſt) eſchewe diſtraction. And that thou may ſo do, make there dy afore, after the councell of Salomon where he ſayth thus. Fili accedēs ad ſeruitutem dei ſta in timore & prepara animam tuam ad temptationē. That is▪ whan thou goeſt to the ſeruice of god, ſtande there in drede, & make redy thy ſoule for to withſtand temptacion. For than wycked ſpirites ben right beſy for to let deuout ſoules from the good ſpede of prayer by immyſſions of theyr ſubtyll temptacyons. we haue neuer ſo many temptatyōs whan we be out of the quere, as whan we be in the quere of gods ſeruyce. ❧ Therfore I councel the for eſchewyng of all euagacions, caſt downe thyn eyes vnto a certayn place all the tyme of dyuine ſeruyce, be it nyght be it day, ymaginyng in thy herte as though yu ſe lyeng afore the Chriſt Ieſu ſtreyned vpon the croſſe. And he with the croſſe togyder lyft vpon hygh with woundes bledyng. And in that lyfting, than lift vp thyn tyes ſuynge after, and renne from wounde to wounde, and ſo ſigh and ſob pryuely. Now for the nayles, now for the thorns, now for the ſpete, now for the crowne, now for the fete, now for the handes / and ſo thanke him for his paſſyon whiche he ſuffred for the. ¶ And among all ſuche gooſtly medytacions, loke in (ones or ofter if thou mayſt) and entre in to his herte by the wounde of his ſyde, wherin thou ſhalt fynde all maner treaſour of pyte. There are harbo towe for charyte, and in the name of god entre a goddes behalfe. Quenche thy thurſte there with plente of haboundaunce of his mooſt bliſſed blode. For he ſayth hymſelfe. Quiſcitit veniat ad me et bibat. He that thurſteth, come to me and drynk, Of ſuche deuocion in dyuine ſeruyce our lorde is hyghly pleaſed. Blyſſed aungelles nygh at hand to ſuch a ſoule / and not onely aungels, but alſo our lorde hymſelfe ſpeketh to ſuche a ſoule thus occupied, & ſayth. Doughter aſke what thou wylte, and thou ſhalt haue it. ☞ O, now is this a voyce of grete ioye and gladneſſe. Anſwere agayne, and ſay to hym in thy thought. Lorde I deſyre nothyng els, but that I and all tho which truſten, and ſhal truſt vpon thy grete mercy, may be admytted amonges thy choſen people in thy heuenly blyſſe. And as the holy prophete Dauyd ſayth.

Ad let andum in leticia gentes tue.

For to ioye in gladneſſe among thy choſen people. ☞ Lo ſyſter ſuche thoughtes (whyle thou ſtandeſt indyuyne ſeruyce) ſholde fyll thy hert with ſo moche gladneſſe, loue, and ſweteneſſe / that thou ſhalt be lothe to thynke on ony other thynge vnder god. Alſo yf thou myghteſt haue medytacion than of his bliſſed moder Mary entryng in to the quere, beryng Ieſu her blyſſed ſone in her holy armes / vyſytig now one, now another, ye ſyngen deuoutly and corageouſly in dyuine ſeruyce, without dulnes or ſlepynes. ouerpaſſing all ſuche that ben ſluggiſſhe and ſtepy, or ſlouthfull, 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, yt ye may ioyfully clyppe ye 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 ye 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 cōceyued 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 mundū 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 yu be wery by long abydynge in gods ſeruyce, thynke that for euery verſe our lorde wyll rewarde the in heuen a thouſand yere and m • 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 dylygēce or indeuour with moche more reuerence, and more dylygence for to ſerue our heuenly lorde, and our heuenly lady, in herȳg 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 cōmuned, than do all thyn inwarde & outwarde dylygēce gooſtly and bodily to receyue that blyſſed ſacrament with all maner ſadneſſe and deuociō. But aboue all thynges make fyrſt a clene conſcience by confeſſyon. Be often cōfeſſyd and mekely, & in ſuche wyſe that thy cōfeſſour 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 yu 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 ye holy gooſt ſhal teache the. But yet ſōwhat 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 yu 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 ſacramēt. Thynke alſo that thou art vnworthy for to loke vp into heuen, and to them that lyue in heuen, or heuenly. Therfore cōſydering 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 ſyn̄es, 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 amēdyng. O. good lorde Ieſu there is no ſtynkyng fylthe fouler than my ſoule is, for to receyue thy blyſſed body and blode. I beſeche the lord make ſome ryuer of compunction fyrſt to renue by that foule ſtynking pyt of my ſoule to waſſhe away the fylth or that thou entre. O lorde, I dare not els put the there. Now blyſſed be thou good lorde, I fynde grete confort in thy mercy, I wote well now without ony comparyſon thyn infynyte mercy is more than all my wyckedneſſe. And therfore through the felyng of that heuenly grace, which thou haſt now indued my ſoule truſtyng onely vpon thy benygne mercy, I go to receyue it as a ſeke body to a leache, that thy blyſſed gooſtly medycin may make my ſeke ſoule hole. The ſeker that I am lorde, the more nede haue I to come to the, that thy greate pyte & mercy may be ſhewed in me, by delyueraunce of my ſynnes. Vpon this truſt lorde I come to the. for thy mercyes (I wote well) be infynite. There lorde I ſhal fynde heuenly delycates, in the whiche delycates I purpoſe euer to dwell, in the lorde and in none other Soo feruently I wyll ſet my hert as I wyll of the euer for to haue ioy with the withouten ende. ☞ Lo ſyſter by ſuche ſhort meditacions, and other lyke theſe, thou mayſt clenſe thy herte and thy ſoule wt rennyng ryuers of very compunction. Before yu go to receyue that blyſſed ſacrament, ſay alſo in thy herte (yf yu 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 reuerēt 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 ſyn̄ed. mercy lorde. ☞ Many folke vſe to ſaye, longe afore they be houſeled, the .vij. pſalmes of penaunce, with a • etany. Prayeng to all thoſe ſayntes for helpe. which pſalmes ſaynt Auſtyn toke out of ye pſalter, and ſet them togyder. And named thē pſalmes of penaūce. It is a good deuociō 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 potꝰ ¶ My fleſſhe, ſayth he, is very meate / & my blode is very drynk. ☞ This is ye meate whiche is fygured by that manna in the old teſtament, which had all maner of delyce, & all maner ſauour of ſweteneſſe. yt 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 & drȳketh my blode, ſhal haue for his hye rewarde euerlaſtyng lyfe, here by grace, & after this lyfe by ioye. ¶ Now ſyſter after ye gracious receyuynge of his blyſſed ſacramēt / thanke our lorde for ye grete benefite, & ſay thus in thy herte. Inuem quē diligit aia mea tenebo eū et nō dimittā. ye 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 ye poynt of thy loue, as is this oryſō. Duleꝭ 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 wt thre pſalmes, thre leſſons, and laudes. thynkyng that thou haſt thy lyuelode of them yt 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 ye one frende in erth may delyuer his frēde in purgatory, by deuout prayers & other gooſtly meanes / If ſuche one be neclygēt, his frende in purgatory may well thynke yt 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 deuociō, purely of the ſoule, which is a very tornyng in to god, by meke and mylde affection, By this yu 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 ſyn̄er. 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 wt the ꝓphete Dauyd. thus. Sitiuit anima mea ad deum fontem viuum quādo veniam et apparabo ante faciem det fuerūt micht lactime mee paries die ac nocte. That is. my ſoule thurſteth to our lord, which is ye quicke gracious welle ye refreſſheth euery mournynge ſowle. O. whan ſhal I come and appere before thy gloryous face bliſſed lorde. Euery day my ſoule is fed with teares, as my bodi is with breades. for they be the loues of my ſoule, vnto the tyme yt I maye ſe the face to face. ❧ Syſter is not this avery good mournynge myrthe. If thou wylt come come to ſuche mery mournynge of medytacion thou muſt as moch as thou maiſt ſequeſter thi ſelfe from all maner outwarde noyſes & diſtractions, and ſoo entre into the pryue chambre of thyn hert and there exclude all thynges vnder god, and than aſſende vp vnto him by ſuche deuout medytacions. ¶ In the whiche medytacions, fyrſt thou ſhalt bethynk the of thyn owne fraylte. How redy thou art to euyll., & how dull and ſlowe to good. After this thynke vpon ye grete cruelte of thy gooſtly enmies. How day and night they lye in awayte by many wicked ſuggeſtions & fals ſubtyltees how they might deceyue thy ſoule, and drawe it to ſynue. And after this thynke vpon ye grete goodneſſe of god how moch grace he hath wrought for yt, Fyrſt in makyng the of nought. And than how he wt his precyous blode bought the. Departynge & diſceueryng the from all myſbeleuyng people, paynyms, and heretykes. Gyuyng the a chryſten name, by receyuyng of the ſacramēt of baptyſme. And alſo abyding mercy ably and beny gnely thy tornyng out of ſynne. Delyuerynge the out from the fendes mouth, and from ye vanyte of this fals worlde, by entryng into relygion. And ſo gyuynge the many other vertues and graces without nombre. ❧ The firſt me dytacion wyll ſtyre the to compūction & ſorow. The ſeconde to drede. And the thyrde to loue.

¶ Of this me ſemeth ſaynt Hue in a boke that he made (De arra amme,) ſayth a right ſwete worde, and it is this. I am ſayeth he hyghly bounde to loue my lorde Ieſu, of whome I haue receyued many benefytes of loue. For fyrſt he ſayth, hath gyuen me my eſſenſiall beynge in hym, not onely with all vnſēſible creatures, but effectuall, beyng of fayrneſſe aboue eſſenſyble creatures. But effectual beyng of fayrneſſe he hath gyuen me alſo lyfe in hym. not onely wt beeſtes, beeſtly / but for to lyue by grace heuenly. He hath gyuen me a body wt wyttes. A ſoule with ſtrengthes. Erth with that which is conteyned therin, for my ſuſtenaūce. Gyftes of grace, with holy ſacramentes of the chyrche. And hymſelfe with his tormētes, which he ſuffred in his paſſion. ☞ After theſe thre maner medycacions, aſcende vp with an hye truſt to our lor • e Ieſu. And yf thou mayſt, with habundaunce of teares. & ſay with meke boldnes as ſaynt Auſtyn ſayth thus. ❧ I ſhall now ſurely go to my lorde Ieſu, and crye vpon hym mekely, to moue hym for to helpe me / conſyderyng by his mercy full goodneſſe bothe my fraylte, and the grete cruelte of my gooſtly ēmyes. ¶ Than after this reſt a whyle by medytacyon / and be ryght ſure he wyll fulfyll thy deſyre, & graunt the thyn aſkyng. And though yu fynd no ſweteneſſe anone, leaue not therfore / but cry vnto hȳ mekely, & importunely. ſayng thus in thy ſoule. Non dimittam te donec benedixeris michi. Lorde I ſhall not leaue the, vnto the tyme thou haſt gyue me thy bliſſynge. yea, though he put the to ſcylence. Or put the from hym with his hāde. Or ſhoue the away with his fote. yet leaue not, but crye vpon hym mekely alway. And I tell the for a trouthe, yf thou contynue thus in ſuch importunyte, it ſhall encreaſe thy deuocyon ryght moche. And yet therto thou ſhalt haue thyn aſkyng, and be ſped of thy deſyre. Whiche I fynde well proued by example of the holy writynge of Thoby, to whome the aungell ſayd thus. Quando orabas cum lacrimis ego optuli orationem tuam deo. ☞ whan thou dydeſt praye with wepynge, than I offered thy prayers to god. ❧ Lo ſyſter ſet neuer lytell by prayers whiche holy auugels don offre to oure lorde god, and namely there as it is contynued with Chriſt. ☞ In all ſuch medytatyue prayers, I wolde thou had a ſpecyall inſyght vnto our blyſſed lady moder of mercy, and pray her to be a tender meane to her dere ſone for the. namely at her maſſe, & other tymes alſo. And grete her with Auees, and other ſpecyall deuocyons made of her. ❧ And I praye the yf thou mayſt, vſe often for to ſay yt blyſſed ſwete worde of ſaynt Anſelme, in the ende of thy medyta tyue prayer to our blyſſed lady, which is this. ¶ Gloryous vyrgin gods moder / as thou verily louedeſt thy ſone, and verily woldeſt that he were loued▪ gete me that grace of thy ſone, that I may veryly loue hym. ❧ Truely I hope yt thou ſholdeſt fynde grete confort in ſuch deuout wordes. And yf thou may, I wolde thou ſaydeſt to her among, her pſalters of Auees, called our ladyes pſalter. Alſo I wolde thou were occupyed, namely on holy dayes, with redyng of deuout bokes. as is Stimulis amoris. or ſuch other. In the which ſpecially I recommend to thy medytacyon ye holy paſſyon of our lorde Ieſu, and namely after complyn, & after matins. And beleue it ryght well it ſhal inflame thy ſoule feruētly in his loue / and teche the for to diſpyſe this wretched worlde. And alſo it wyll teche the for to wynne grete pacyence in al maner aduerſiters. And it wyll arme the agaynſt thy goſtly enmyes. and gyue the myght & ſtrength to ouercome thē worthyly. For as ſaynt Bernard ſayth. Be a man neuer ſo delycate, yf he conſyder inwardly the bytter paſſyon of Chryſt / he muſt nedes abſteyn hym, be he neuer ſo wrath full he muſt nedes forgyue, be he neuer ſo malycious, he muſt be bothe ful of pyte & compaſſiō. Say therfore with the ſame holy Bernarde, & ſay it inwardly & intentyfly thus. ☞ O good Ieſu, how myghtyly haſt thou called me & enbraced me to the with thyn holy armes of thy holy paſſyon, where thy ſoule paſſed out of thy body, and water out of thy ſyde, & blode out of thy herte. O, mercyful Ieſu, yu louedeſt me thā full hote / & ful feruently, good lorde forſake me not now. Thus mayſt thou growe on hygh by deuocion, bothe in vocall prayers, and in mentall prayers. ¶ It is neceſſary for the alſo ſyſter yf thou wylt encreaſe and grow deuoutly incongregacion, for to eſchue ſyngularite in all thin own outward obſeruaunces, & myngle or tempre dyſcrecyon with all thy dedes, leſt it be ſayd of the, as our lord ſayd in his goſpell. Ecce homo q cepit edificare, et non potuit conſummare. Lo ſayth our lorde, this man hath begon to buyld, but he can make no ende. Therfore do ſo diſcretly as yu mayſt cōtinue. Take no ſpecialites on the wtout leue / but kepe a comyn forme of lyuing. For by dyſcretion and iugemēt of all good folke it is the ſureſt lyfe. I ſay not yt thou ſholdeſt kepe a comyn forme of lyuing wt voluptuous lyuers, or idle lyuers, or of ꝓude lyuers. For yt is called a comyn lyfe among worldly lyuers, & not of the relygious lyuers. But I meane yt thou ſholdeſt kepe ſuche a comyn lyuynge which is ordeyned & approued of holy fathers & aſſigned in thy holy rule. Is it not ynough to the to do as they dyde, and as ye ꝑfection of thy h • ly rule techeth, without ſyngularite, And yf thou wylt nedes coſt be ſynguler, than I wold thou were ſynguler in keping better than ony other) thyn obedyence / thy chaſtyte / thy pouerte and deuociō, and loue bothe to god and man. In this wyſe be ſynguler. ¶ And yf I ſholde ſay as ſaynt Bernard ſayth, than I wold thou kepteſt well thre wordes, which he taught his dyſcyples. And they ben theſe. ❧ I wolde he ſayth in congregacion thou lyuedeſt ordynately, felawly, and mekely. Ordynately to thy ſelfe felawly to thy ſyſters, and mekely to god.

¶ O now is this a ſhort charitable rule. Thou lyueſt ſyſter in congregacion ordynately whan thou dooſt thy beſyneſſe in relygion, for to kepe thyn obſeruaunce, bothe in gods ſyght, and in preſēce of thy ſyſters ſo that thou kepe thy ſelf from ſynne, and thy relygyon from ſclaunder. Thou lyueſt in congregacion felawly, whan yu dooſt thy dylygence for to loue all creatures in our lorde. and for to be loued for our lorde. Shewyng thy ſelf obſequious and ſeruyſable to all thy ſyſters. Louyngly in ſupportyng of theyr bodyly charges, and alſo gooſtly charges, And to haue pyte and ruthe of all theyr if yrmytees. Thou lyueſt alſo in congregacion mekely to god whan thou dooſt all thy beſyneſſe to put away vaynglory and vanyte in all thy dedes. ☞ Lo ſyſter, in this wyſe thou mayſt encreaſe & growe in relygyon as a vertuous tree. And at laſt by gods grace be able to bere the worthy heuē ly fruytes. Of the which ſaynt Paule ſp • keth and ſayeth. Fructus autem ſpiritus eſt, caritas, gaudium, pax, pacientia. ¶ In the which auctoryte he ſpeketh of. xii. maner of fruytes. Of the which I wold ſpeke and declare, but I haue no leyſer. Therfore I leaue of at this tyme, and make an ende. Beſechynge our blyſſed lorde, the tendre and veray ſpouſe, and keper of chaſt ſoules. which hath planted the in the gardyn of holy relygion, gyue the grace to be roted in very mekenes. to be moyſted and watred by very compunction. to be extended and ſpred abrode by very charyte. And at laſt to be reyſed vpon hye by very deuocion. that ſomtyme after this lyfe thou may be cōpted or nombred endleſly among the holy trees of his heuenly paradyſe, by the helpe & meanes, or interceſſyon of our blyſſed lady. Amen. ¶ And pray for me good ſyſter, which am yet but an vnprofytable braū che, and vnfruytfull of relygion. That at laſt I may be ſuche a tree, as our lorde wold I were.

Amen. Benedictus deus.

¶ Here endeth the tree of ye holy gooſt, Enprynted at London in the Fleteſtrete, at the ſygne of the roſe Garlande. by Robert Coplande. Anno dn̄i. M. CCCCC. xxxiiij. ❧ ❧ ❧ ❧ ❧

Robert Coplande.

printer's device of Robert Copland

¶ The. xij. fruytes of the holy gooſt.

¶ The table of this preſent boke. ¶ The fyrſt fruyt of the tree of gooſtly lyuyng is called Charyte. Ca. i. folio. ii. ¶ The ſecond fruyt of ye tree of gooſtly lyuyng is called Ioye. Ca. ii. fo. xi. ¶ The thyrd fruyt of the tree of gooſtly lyuing is called Peas. Ca. iii. fo. xx. ¶ The fourth fruyt of the tree of gooſtly lyuing is called Pacyence. Ca. iiii. fo. xxv. ¶ The fyfth fruyt of the tree of gooſtly lyuyng is called Suffraunce. Ca. v. fo. xxxiii. ¶ The ſyxt fruyt of the tree of gooſtly lyuynge is called. Goodneſſe. Ca. vi. fo. xxxix. ¶ The ſeuenth fruyt of ye tree of gooſtly lyuing is Benyguyte. Ca. vii. fo. xliiii. ¶ The eyght fruyt of the tree of gooſtly lyuing is called Myldneſſe. Ca. viii. fo. xlix. ¶ The nynth fruyt of the tree of gooſtly lyuing is called fayth. Ca ix. fo. liii. ¶ The tenth fruyt of the tree of gooſtly lyuyng is called Good lyuyng Ca. x. fo. lvii. ¶ The enleuenth fruyt of the tree of gooſtly lyuyng is called Contynence. Ca. xi. fo. lxi. ¶ The twelfth fruyt of ye tree of gooſtly lyuȳg is called Chaſtyte. Ca. xii. fo. lxvi.

¶ Explicit tabula.
¶ Here begynneth an epiſtle ſent to a relygious woman, of the .xii. fruytes of the holy gooſt. ❧

RElygious ſyſter it is not longe a goo that I wrote to the a pyſtle of relygious exhortacyon, how thou ſholdeſt growe in relygyon vertuouſly as a gooſtly tree. Which tree I ſayd ſholde be fyrſt depely roted in mekeneſſe, than watred and moyſted in cōpunccyon. After yt extended abrode by charyte. And than to growe on hygh by deuout cōtemplacion. In the whiche pyſtel at ye laſt ende I made menciō of .xii. ſwete fruytes of the holy gooſt, whiche all gooſtly trees in relygion ſholde bryng forth. Therfore now to fulfyll the ende of that pyſtel. I ſend the writen what thoſe .xii. fruytes ben, wherby thou mayſt know how thou ſholdeſt lyue in relygion. Of whom the holy apoſtel ſaint Paul ſpeketh & ſayth thus. Galat .v. Fructus autem ſpūs eſt caritas, gaudiū, pax, pacientia, lōg nanimitas. Bonitas, beniguitas, māſuetudo, fides, modeſtia, continencia, caſtitas. ❧ That is. The fruytes of the holy gooſt in gooſtly trees of relygyon is charite / ioye / peas / pacience▪ ſufferaūce / or long abydyng. Goodnes / beningnite / or gentylnes of hērt / myldenes / fayth in true louyng / maner of good leuyng / cōtinence / & chaſtite.

¶ The fyrſt fruyt of ye tree of gooſtly lyuyng is Charyte. Ca .i. ¶ Of Charyte.

THe fyrſt fruyt of this holy tree is called Charite. Charite is a coupling of the ſoule with god, whiche is the lyfe of the ſoule. For lyke as a naturall dethe departeth the ſoule from the body, ſo gooſtly dethe byſyfie departeth the ſoule from god. The holi doctour ſaynt Auguſtyn ſayth that there is a very deth which that mendrede but lytel, and that is the departyng of the ſoule fro almyghty god. God is the blyſſed lyfe of ſoules, for by charyte be loued all that ought to be loued as vertue, and all that ought to be hated as vyces. Good ſiſter eat oft of this precyous fruyte of charyte, for it is ryght precyous, in as moche as it is the pryce for to haue the kyngdome of heuen. And it is ſo precyous a fruyt that wtout that, man is of noo pryce in the ſyght of god, as ſaynt Paul ſayth. i. Cor xiii. Si charitatem autē non habeo, nihil ſum. ❧ Alſo (he ſayth) al the werkes that we done without it be of no value. Saynt Gregory ſayth. As the braunches of a tree come out of ye rote, ſoo all vertues ſpryngeth out of Charyte, She is mother of all vertues, and norſe. For afore her was no vertue, and without her is no vertue merytoryous. She informeth and gyueth ſtrength to all vertues, that they may be acceptable to god. without charyte may no ſoule be ſafe nor pleaſe god. Charyte longeth to all folke, and namely to relygious. which ſhold be more parfyte than the comyn people. ☞ what profyte is it ſyſter to profeſſe hygh lyuyng, and in habyte to ſhewe parfeccyon yf we endeuor vs not to lerne vertue and exerciſe it in dede? It is a great ſhame to vs (and rather worthy payne than mede) to profeſſe or promyt great thynges, and do the leeſt. Therfore yf we be in charite we ſhall thynke hard thȳges lyght and eaſy. ❧ Now ꝑaduēture thou woldeſt wyte what is this worthy fruyt of charyte, that I ſpeake of? To this I anſwere and ſay ye 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, ye it loueth. And whan it hath that it loueth than it ioyeth, & nothyng may make it ſory. Charyte is an holy deſyre betwene two wt 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 ſyn̄e, 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 ſon̄e whan it ſhyneth as lyght. ❧ O blyſſed be all they yt 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 Laurēce 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 departȳg 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 ye 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 ye preſēce 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 yt ſuche a mournyng ſoule in charite come late to her ſpouſe Ieſu, yet ſhe hopith to come & bryng many wt 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 cōforted hym ſelfe betwene whyles agaynſt his tedyous delay frome the kyngdome of heuen, ſayeng thus. Philip .i. Coartor enim eduobus deſideriū habens diſſolui, et eſſe cum chriſto multo melius ꝑmanere in carne neceſſarium eſt propter vos. That is. I am coarted & anguyſſhed in my ſelfe of two thyuges. One is, I deſyre to be vnloſed out of my deadly body and be with chriſt, & that were right paſſyng good to me. An other is. I wote well yt is ryght neceſſary to abyde in my bodely lyfe only for you, of theſe two I know not which I may rather choſe. Lo ſiſter what ſwete frute charite is. Thus frute of charite ſhuld euer be in thy hart, and in thy wyll, not only in thy dedes, but alſo in thy ſoule. Many ſpekith charitably and doth charitably, but yet they loue nother god nor be in charyte, as ypocrytes whiche ſuffren greate penaunce and ſeme holy to the ſight outward, but by cauſe thy ſeke outward worſhyp and prayſyng, & fauour, they haue loſt theyr mede, whan a man gyuith him to penaunce and to pouerte, and dothe great almes dedes, it is a token he is in charite, yet he is neuer ye 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 thē 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 ye ſo ſpeke & do, wene ye 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 Iohn̄ 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, wt 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. Suꝑ quem requieſcet ſpūs meus niſi ſuper humilē. On whome ſhall the holy gooſt reſt ſayth our lorde, but in the make ſoule. Mekenes kepith vs & gouernith vs in all our tēptaciōs, ſo yt they may not ouercome vs. But many be ouerthrowen by ye 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 ye 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 yu may not ſuffre payne or anger for thy frēdes loue Ieſu. For it is wry • en thus. Charitas penam non habet. Very • 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 / penaūce / and goſtly trauayle. For thy pouerte thou ſhalt haue riches wtout ende. For thy penaūce and ſorow for thy ſyn̄es, and that thou art ſo long in this exyle from thy coū trey heuen blyſſe, thou ſhalte haue the endleſſe ioye of heuen. And for thy trauayle of relygion for wakyng / faſtyng / prayers / medytacions / hūger / 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 ye 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 wt 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 yt knoweth whan he is in charyte, but ſuche yt be inſpyred or haue ony ſpecyall grace which god hath gyuen to him for to knowe it by, of ye whiche all other may take example. All blyſſed lyuers truſt and hope yt 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 yt it is kepte vncertayne vnto another worlde wt hope. Neuertheleſſe certayne tokens there be, by the which thou mayſt knowe yf yu be in charyte. ☞ Fyrſt is whan all couetyſe of erthly thynges is quenched in the. For where yt couetyſe is, there is no charite nor loue of god. the loue of yt 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 of thy tongue. For yf thy tōgue be chaunged whiche was wonte (peraduenture) to ſpeke of erthly thynges, nowe ſpeketh of god and of heuenly thinges, it is a token that yu arte in charyte. The fourth token is exercyſe of gooſtly profyte / as it is to be gyuen entyerly to goddes ſeruice and intermyt nothing of no erthly beſyneſſe, but it be vnder obedience. And yet than euer caſt vp thyn hert to heuen in all ſuche beſyneſſe. The fyfth is whan all harde thynges ſeme lyght to the / and yt maketh charyte. The ſyxte is, whan thou ſuffreſt all āguyſſhes and hurtes mekely. For yf thou be in very charyte thou hateſt nothyng but ſyn̄e. thou loueſt nothynge but god, or for god. & thou dredeſt nothyng but to dyſpleaſe god. The .vii. is whan thou haſt ioye of all trybulacions / and prayſeſt god in euery āguyſſhe that yu ſuffreſt. This ſheweth wel ye thou arte in charite. ¶ Many there be ſyſter that can loue god, and be in charyte whan they be in reſt and eaſe, but in aduerſyte they doo grudge, and be ſorowfull. and be throwen doune ſo lowe that vnethes ony man may conforte thē, & ſo ſclaūder they god in grudging agaynſt his domes. That is a great wretchednes, that ony aduerſite ſholde make him for to grudge agaynſt goddes wyl. But that is a bleſſyd charyte that no violence of ſorow may put away. Good ſyſter loue well charite and theſe tokens of charite. Syſter thou art callyd to relygion for to be a louer of charite. Foure maner kȳdes of louers of charite be there in relygion. The fyrſt is a begyn̄yng louer, the ſeconde is a growyng louer, the thyrde is a parfyt louer, & the fourth is a moſte parfyt louer. The fyrſt loue is newe borne, the ſeconde loue is noryſſhed in growyng, the thyrde loue is myghty & well ſtrengthed, and the fourth is lowly abydynge his departynge out of this wretched worlde. Of theſe foure degres of charite our lorde ſpeketh in holy ſcrypture, where as he makyth a ſymylytude of corne ſowen in the groūde. Firſt he ſayeth, corne apperyth grene and tender as an herbe. Afterward it apperith as an eare. After that it appereth as full corne in the eare, and than it abydyth nothynge els but harueſt, for to be ledde into the barne. Yf thou be yet but tendre in loue & charite, ſo that ofte tymes thou fyndeſt thy ſelfe frayle to falle out therof lyghtly by the leaſte blaſt of temptacyon or ſtyrynge of other, thou art yet but an herbe whiche nedyth moche kepyng that it be not deſtroyed by beaſtes, that is by beaſtly lyuynge, more after the body then after yt ſoule, and ſo with ſad gooſtly lyuyng it wyll growe man eare of myghtier ſtrength that thou may ſuffre to be wedin by ſharp rebukyng & reproues, if it nede. After ſuche vertuous pacience in wedyng of thy corne of charite it wyll growe parfitly into full corne & rype in the eare, nothyng feryng ne dredyng than of any diſeaſe, of any anguyſſhe, of any aduerſite how ſo euer ye wynde blow, but only dredyng for to diſpleaſe god, deſiryng euery houre the tyme of harueſt, whiche is the departyng of the hody by the threſſhyng of yt flayle of dethe, that it may become charitable corne and clere without chaffe, and brought within the garner of blyſſe there to be herboured wtout ende. This garner deſyred ye charytable corne ſaynt Paule whan he ſayd. Cupio diſſolui et eſſecum xp̄o. Phi .i. I deſyre he ſaid to be vnloſed out of my wretch edbody and be wt my loue Chryſt Ieſu. ❧ Lo ſyſter he that hath ſuche mooſt parfyte charyte, he lotheth all wordly delytes. He ſetteth no more ſtore by all temporall goodes than he dooth by foule ſtynkyng fylth, but he is glad to ſuffre for ye lóue of Ieſu al maner trybulacions, and deſyreth to be endleſly wt Chryſt. Suche charyte is ſtronge as dethe as Salomō ſayth. Cant .viii. Fortis eſt vt mors dilectio. For ryght as dethe dooth to the body, ſo dooth loue to ye ſoule. Deth departeth a man fro bodyly luſtes, and fro worldly bytterneſſe. It maketh hym neyther fele cryenges nor wepynges, nor beatynges. Ryght ſo doth ye loue to the ſoule. It departeth the ſoule fro ye lykyng of all erthly thinges, & maketh it heuenly. And what euer it hereth in erthe of worldſly noyſes it is ſo rauyſſhed in loue yt it hereth nor felyth it not. Now is ſuche charyte (ſyſter) an holſome fruyte for to vſe, & namely for relygious folke / for it hath .iiii. vertues. One is, who ſo eateth therof it healeth his gooſtly infyrmyte. For he yt is in charyte he is dyſpoſed to all godlyneſſe. Euery thyng ſauoreth to ſuche one as it ought for to ſauour, erthly thing vyle, & gooſtly thing fayre / worſhypes / riches / and worldly power and ſuch other that ſeme worthy & precious in the ſyght of worldly people, ſeme in the ſyghte of gooſtly ſoules right foule. And if relygious people whiche ſhold be gooſtly, ſet moche by ſuche dignityes, they haue a great gooſtly ſyckenes, for they lacke charite, whiche ſhold hyde & put away all fylthynes. Alſo ſuche charite putteth away & hydeth our offences to god. Of the whiche hydyng ſpeketh Salomon. Prouer .x. Uniuerſa delicta operit caritas. All treſpaces and all offēces charyte putteth away, as it had neuer ben he ſayth. For as ſaynt Bernarde ſayeth. whan our lorde forgyueth our ſynnes he forgyueth them fully and mercyfully, not dampuyng by vengeaunce / not ſhamyng vs by reproues / nor leſſe louynge vs by vpbraydynge. And yf our lorde neuer vpbrayde vs of our ſynnes that we haue doone. it is as it neuer had be in his ſyght. Lo ſyſter how this fruyte of charyte hydeth bothe our inwarde gooſtly ſynnes & our outwarde bodyly ſynnes, as they had neuer ben. The ſecond vertue of this fruyte of charite is, that it maketh man wyſe as Salomon ſaith. Eccl. i. Dilectio dei honorabilis ſapiētia. The loue of god (he ſayth) is a worſhipful wyſdome. Thou art not very wyſe but yf yu cheriſh derely all gooſtly good thynges. For right as he were no wyſe marchaunt ye wolde gyue golde for fylth, & put it in his cheſt as golde. ryght ſo is he vnwyſe yt loueth better tēporall goodes yt be but as fylthe, than gooſtly goodes. Kepe wel this fruyte of charyte ſiſter, & it ſhall teache the to ſet lytell by all worldly thinges. The thyrde vertue of this fruyte of charyte is, yt it maketh a man ryche. For charyte is ſo precyous that it is lykened in holy write to pure proued golde in the fyre, as I fynde wryten in the apocalypſe. Apoc .iii. Suadeo tibi emere a me aurum ignitum et ꝓbatum vt locuples fias. I councell the ſayeth our lorde for to bye of me pure golde and wel tryed that thou mayſt be made ryche. that is all that euer thou dooſt do it for the loue of pure charyte & thou ſhalt be ryche, that is, yu ſhalt haue parte of all the good dedes of holy chyrch, and at the laſt be ryche with heuen bliſſe. The fourth vertue is that it maketh a man lykyng & pleaſaūt to god. For whan a ſoule loueth our lorde, our blyſſed lorde wyll loue hym agayne, which paſſeth al other loue. As our lorde ſayth by Salomon. Prouerb .viii. Ego diligētes me diligo. I loue thē ye loue me he ſayth. And in another place our lorde ſayth thus. Io .xiiii. Qui diligit me diligetur a patre meo et manifeſtabo meipſum. He that loueth me (he ſayth) ſhall be loued of my father, & I ſhall loue hym, & make me all open to hym in ſhewyng me to hym as a louyng father. Thus ſyſter charite is pleaſaūt and lykyng to god. I praye the kepe well this fruyt, & ofte eate therof bothe late and erly, full and faſtynge. For it is as good after meate as a fore meate. in the nyght as in the daye. & parte with thy ſyſters, but eate it neuer colde. Roſte it well & make it ryght hote in the fyre of Chryſtes loue whiche ſent among his dyſtyples brē nyng tongues of charyte, that bothe they & all his folowers in erthe ſholde ſpeke brennyngly of loue and charyte eche to other, and ſo to lyue euer in loue, our blyſſed lorde graunt vs all for his blyſſed charyte. Amen.

¶ The ſeconde fruyte of the tree of gooſtly lyuyng is Ioye. Ca. ij.

THe ſecond fruyte of the holy gooſt in holy lyuers is called Ioye. Truely Ioye in the holy gooſt, that is gooſtly ioye / not erthly ioye, but for to ioye in god & in hope of endleſſe goodes / and in the grete benefytes of our lorde. All ſuche ioye is for to be glad and ioyfull of the encreaſe of vertue of other, & for to thanke god for them / and for to lothe all vanytees, and for to be quycke and mery gooſtly in dyuyne ſeruyce. This is that fruyte of ioye which I wolde thou eate of, whā worldly wretched gladneſſe is about to chaunge thy ſoule in to dyſſolucion and banyte. That is whan it wold make the to ioye in affluence of temporall goodes / of laughynge and ſcornyng of ydle tales and dyſhoueſt playes. And alſo wolde make vnſauery to the al that longeth to godward / as is to be dulle in dyuyne ſeruyce, in beſyneſſe of deuocyon & vertue, and ſuche other. All this is no gooſtly ioye but worldly ioyes. It is no very ioye, but vayne ioye. Goſtly ioye is very ioye, though it be no full ioye. This ioye may none haue. but ſuche yt be in charyte, & eate therof ſwetely, as I ſayd before in the fyrſt fruyte of charyte. Very charite axeth very ioye. Of this ioye ſpeketh Salomon thus. Eccl .xxx. Non eſt oblectamentum ſuꝑ cordis gaudiū. That is, there is no ioye to ye ioye of the herte. In thre thynges ioye of herte yt is gooſtly ioye paſſeth all carnall ioyes. Fyrſt is that it is contynuall. An erthly man though he ſyt at a delycate bodyly feaſt, yet at the laſte he ſhall iothe it, be the feaſt neuer ſoo delycate. But a ſure ioyfull ſoule ſet in vertue, is euer as it were at a contynuall feaſt without lothynge. The ſeconde is, that gooſtly ioye is more pure than erthely or carnall ioye. Aglotonous man fyndeth many bitterneſſes annexed to his ioye. One is afflyction and torment within hymſelfe of longe delay from his delycates that he deſyreth. Another is defaut that he findeth in thē whan that they be ſet afore hym / which is not made to his lykynge. And yf that they be made to his lykynge, than he receyueth them ſo luſtyly ioye / the more it is had, the gladder is the hauer. Neuer wery, nor ſeke of yu vſe therof. The thyrde is, that carnall ioye is of vyle thynges, & not laſtyng. But ioye of herte is of very good thynges euerlaſtyng. Many thynges I fynde that cauſeth a man to be glad in herte and alſo in godſtly ioye. One is parfyte purete and clenneſſe of conſcyence. A very gentyll ſoule reſteth moche rather in the bedde of a clene conſcyence, than of an vnclene conſcyence. For kyndely the the pure and clene ſoule abhorreth, and hath abhomynacyon of vncleneſſe / and hath right grete ioye of clenneſſe. As oft as the ſoule is ſyke, ſo often it is vnclene. Sykeneſſe of the ſoule is vnclenneſſe. whan yu ſoule is hole, that is whan it is in clenneſſe / than it is in reſte and ioye, as Salomon ſayeth in his prouerbes. Prouerbiorum .xvi. Dulcedo anime ſamtas oſſiū. That is. The ſweteneſſe of the ſoule (he ſayth) that is the clenneſſe of the ſoule is helthe of the boones. By theſe bones be vnderſtande gyftes of graces of the holy gooſt, which be myghty and ſtronge as bones, and kepeth the ſoule in ſtrengthe and vygour. It is not ſo with worldly louers whiche haue erthely ioye. For theyr ioye is not laſtynge, in as moche as they lacke clenneſſe of theyr conſcience. The ſeconde is the dyſchargynge of the burden of euerlaſtynge dethe. whiche all wretched ſynners be charged with. As the holy prophete Dauyd ſayd. Pſ .xxxvii. ❧ Iniquitates mee ſupergreſſe ſunt capud meum, ſicut onus graue grauate ſūt ſuper me. The wyckedneſſe (he ſayth) of ſynners haue ouerpaſſed theyr heed, for as a greuous burden they be paſſyng greuous aboue hym. Of this all clene ſoules be dyſcharged, for aſmoche as they haue clenſed theyr conſcyence by oft cōtrycion, ſo that they fele an herty ioye in god. The thyrde is Fredome of ſoule, for they be not bounde in the bōdes of the fende. Who that hath the holy gooſt hath fredome as ſaynt▪ Paule ſayth it. Cor .iii. Ubi ſpiritus dūi ibi libertas. Where the holy gooſt is there is fredome out of ye deuylles daunger, whiche cauſeth in a clene ſoule grete gladneſſe. This fredome hath not wretched ſynners, for they be ſo bounde in ye deuyls bondes that they may not do as they ſholde do, after the hygher parte of reaſon. Of this bonde ſpeketh Salomon & ſayth. ꝓuer .v. Iniquitates ſue capiunt ipium, et funibꝰ peccato rum ſuo rum vnuſquiſ que cōſtringitur. ❧ with wyckedneſſe a ſynner is taken, and ſo with ye bondes of ſynnes euery ſynner is bounde. Our ſynnes be the bondes wherwith we be bounde. lete vs breke theſe bondes, and than may we haue fredome of ſpyrite and be in grete gladneſſe. The fourth is reſt of tormentes from all euyl affections, by the whiche all wretched ſynners be oft tymes tormented in herte / that is wt richeſſes, with delytes, and with worſhypp. And ſo they be tormented with ſuche thinges that they peryſſhe and ſpyll withall. They be alſo tormented ſomtyme with drede, as it ſheweth well in a coueytous man. For though there be peas ynough, yet he ſuppoſeth euer yt he ſhall be deceyued by theues. Somtyme alſo they be tormēted with wrathe & ſuche other paſſyons. All theſe euyll affections & wretched paſſyons ceaſe in them yt lyue well, and therfore they fele right grete reſt and grete ioye in herte. The fyfth is reſt from ye worme of conſcyence. A ſynner as long as he is in ſynne, ſo longe he is prycked of the worme of conſcyence, that he hath no reſt. And this is ye fyrſt vengeaunce that our lorde taketh of a ſynner, for he wyll not ſuffre ſhame of ſynne be in mannes herte, whiche ſholde be his divellyng place without ſhame of vengeaunce, as ſaynt Auſtyn ſayeth. Inclene ſoules it is not ſoo, for whan ſynne is put out by contrycion and cōfeſſyon, than ceaſeth theyr worme of conſcyence, that is the freatyng and the remors of cōſcyence, and ſo they be in good reſt. For lyke as a man hath better reſt in a ſwete bedde ful of fluores, than in a ſharpe or harde bedde full of thornes. So ſuche a ioyful ſoule reſteth more ſwetely in ſuche a vedde of clēneſſe than in a bedde of ſyn̄e. Of this ſwete bedde of floures ſpeketh Salomon in the boke of loue in the perſone of all mery ſoules in clenneſſe. Canr .i. Lectꝰ noſter floridus. Our bedde (he ſayth) of our conſcyence ſmelleth ſwete with floures of vertue wherin we reſt without tormentes of remors. The .vi. is the preſence of our lordes grace which lyghtneth a clene ſoule by knowlege, and ſprynkleth it with the dewe of grace, of the which ye ſoule is in greate gladneſſe & ioye. It is not ſoo with ſynners, for they be in derkeneſſe of ſyn̄e. what ioye may ſuche haue in theyr cōſcyence, which lyue in ſuch derkeneſſe of ſynne, and may not ſe for derkeneſſe of ſyn̄e the lyght of heuen? This lyght I call the ioye of heuen as Dauyd ſayth. Pſ .lrxxviii. One in lumme vultus tui ābula • imꝰ. Lorde (he ſayth) we ſhall walke, that is we ſhall iyue in ye ioye of the, whiche is ye lyght of thy blyſſed face. Alſo al clene ſoules haue gre •• cauſe of ioye. For all the vertues yt they haue •• meth from the welle of heuenly ſwetneſſe, & • e ſprynkled in theyr hertes, which cauſeth h • to be glad. ¶ Saynt Auſtyu ſayeth, where he ſpeketh of the rauyſſhyng of ſaynt Paule in to heuen, that in that blyſſed kyngdome of heuen where blyſſed lyuynge is fully ſoped vp in his • wue welle, from thens ſome dropes of vertue & of grace be ſprynkled downe on erthe to mankyno • , that in the tēptacyons of this wretched worlde they may lyue more temperatly, more myghtyly, more ryghtwyſly, and more prudētly & wyſely. And how that vertue in ſoule cauſeth a man to be glad ſheweth well ſaynt Bernarde ſayeng thus. Euery vertue naturally is good / there is no vicekyndly, nor naturall. therfore vertue ſyth it is natural and kyndly whan it cometh in to the ſoule, though he come not alway without labour, yet whan he cometh, he cometh as in to his owne naturall place, where he ſytteth full truly, & accordeth well with ye ſoule, as with his owne nature and kynde. Lo how grace and vertue (ſyſter) gladdeth the ſoule, whiche gladneſſe all ſynners lacke. The .vii. is the wytneſſe of the holy gooſt whiche is win a clene ſoule, yt maketh it ſo glad. Of the which gladneſſe ſaynt Paule ſayth thus. Ro .viii. Spiritus ſctūs teſtumoniū reddit ſpūm noſtro quod ſumꝰ fili • dei. The holy gooſt (he ſayth) bereth wytneſſe to all clene ſoules, yt they be the ioyful chyldrē of god. This wyn̄eſſe is that gladſome oyle whiche the wyſe maydens toke in theyr veſſelles as our lorde ſayth. And it is alſo ye ioye ye ſaynt Paule ſpeketh of, where he ſayth thus it. cor .1. Gloria noſtra hee eſt teſtunoniū conſcientiente. Our ioye he ſayth is the wytneſſe of our cōſcience. This ioye brigeth forth in a clene ſoule true cōpunction, ſwete deuocion, holſome labom of penaunce, werkes of pyte, beſyneſſe of prayer, very obedyence, fulneſſe of loue, and hygh contemplacyon in god. The .viii. is good •• pa • y. All gladſome ſoules haue god in theyr • elawſhyp, and all good folke which ben full wt •• d. For amonge ſuche a company reſteth ye ho •• gooſt gyuyng to ſuche true confelawes & ho •• for to dwell togyder in peas & duyte. O how 〈◊〉 ſuche a company ryght gladſome to dwell a •••• nge? as • auyd ſayth. Pſ. C .xxxii. Ecce 〈…〉 & qu • to ••• dum habitare fres in 〈◊〉 Lo (he ſath) how good & how mery it 〈◊〉 todwell all togyder in loue and • hye of the 〈◊〉 gooſt. The .ix. is gladneſſe of good werkes. 〈◊〉 they that lyue in holy workes & dedes, 〈…〉 be gretly reward▪ do • god, as Dauyd 〈…〉 . ••• cuſtodied is •••• s retributio 〈◊〉 . A grece rewarde ſhalbe in at yt kepe wor ••• good werkes, not • nely •• che at the laſte, 〈◊〉 alſo here in th ••• yſ • for theyr kepyng they 〈◊〉 fraue greate ioye in ſoule, as doctours ſay ••• that is ſo greate •• ye yt it may not be ſayd. 〈◊〉 • eiter be felt than ſpoken. for al good wer •••• be kyndly ye chyldren of the ſoule. And eight 〈◊〉 a good wyſe hath ioye in the bringyng forth 〈◊〉 well ſhapen chylde, and greate drede and cō fuſyō if ſhe brought forthe rather a ſerpent or a 〈◊〉 wor • ne than a childe. Right ſo a ſoul •• s is glad whan ſhe bryngeth forthe good werkes, as fruyte whiche is beſt accordyng to ye ſoule. and ſholde be ſory yf that ſhe bryng forth in ſtede of good werkes ye bad fruyete of euyll werkes, for that is agaynſt kynde of the ſoule. Loke how ſory a wyfe ſhold be yf ſhe brought forthe rather a foule ſerpent than a chylde / ſoo ſholde we be of ſynne. The .x. is ſykerneſſe of ye ſoule. Clene ſoules be ſo ſyker that of outwarde paynes they be not hyng afterde, for they wote well they ſholde do them no harme, but purge them and make them clene. All theyr beſyneſſe is for to kepe them from inwarde euylles, that is froſynnes. And therfore they fele greate gladneſſe wtin, in the ſoule. The .xi. is, that our lorde ſpareth a clene ſoule from many greate laborous & peryllous werkes, as ſaynt Gregory ſayeth. ¶ Our mercyfull lorde hydeth his true louers (whiche he loueth tendrely) from all laborous & peryllous werkes, whome rather he calleth his ſeruaūtes than his chyldren. Them he ſpareth for tendreneſſe, and wyll not yt ſuche be occupyed in ſuche outwarde occupacyons, but kepeth them without vexacion and in fayreneſſe. There he wyl ye his ſeruaūtes be not put to out ward labour, & foule theyr fere onely in ye duſte of out warde beſyneſſe. Lo ſyſter all ſuche yt be not dyſpoſed to gladneſſe of ſoule wt ſweteneſſe of our lorde in contemplacyon, he wyll that ſu • he be put to outwarde beſyneſſe. And yet he of his great mercy kepeth them from fylthyneſſe • aut of the fere, that is of the affections, which way not eſcape ſome maner of duſt, which our lorde hymſelfe wyll waſſhe away wt his owne hādes as he dyde to ſaynt Peter and all his dy •• yples whan he ſayd. Io .xiii. Qui let us eſt • on indiget 〈◊〉 • t p • des lauet. He that is cle •• (ſaythour lorde • edeth not to be purged but 〈◊〉 of his affections whiche I my ſelfe wyll • haſſhe away for theyr great mekeneſſe yt they 〈◊〉 ••• ynyſtryng to my ſwere louers whi •• 〈…〉 ioye of me. The .xii. is that ye hertes 〈◊〉 ſoules be lyffe by from erthly thynges. 〈◊〉 may 〈◊〉 ſuche a ſoule to the fyrmament. 〈◊〉 is 〈◊〉 clere for there in ſuche clereneſſe 〈…〉 all ſuche ſoules buylde theyr ne ••• 〈◊〉 all erthly thynges by holy medyta ••• . The .xiii. is that al clene ſoules ben often •• 〈…〉 , eyther in redyng or in heryng 〈◊〉 good 〈◊〉 of wyſdome, or elles in ſwet ••• yers, or in ſuche other gooſtly exercyſes. Suche can not ſyue bliſſedly and ioyfully with out ſuche holy contr • nplacyon, for they haue • eyther but • rneſſe nor heuyneſſe, but ioye and •• adneſſe. Salomon ſayth. Eccleſia .xxiii. Ni ••••• dul • r •• s quam inſpicere in mandatis dei. There is nothyng ſo ſwete (he ſayth) as it is to beholde in the wyſdome of our lorde, and in his cōmaundementes. Therfore it was that Moyſes whan he had talked with our lorde and receyued his cōmaundementes, that he neyther dyde eate nor drȳke afterwarde for ioye of that holy preſence forty dayes and .xl. nyghtes. It was a great feaſt to hym, him thought, for many dayes the confor • e of our lordes preſēce and his ſpeche. ☞ O ſyſter there be many ferre fro ſuche Ioyfull ſweteneſſe, that be lothe to here our lorde ſpeke to them. Anone they waxe dulle in ſoule, & haue no ſauour of his ſpeche. whan ſpeketh our lorde to vs: Truely whan we rede ſuche thynges that be holſome to the ſoule. Ex here other ſay to vs by preachyng or exhortacy o • . I pray the be none of tho. The .xiiii. is, that all ſuche clene ſoules gouerne dyſcretely theyr bodyes from exceſſe of myſrule in eatynge and drynkynge and ſtepynge. They haue not ſuche hodyly dyſeaſes as haue myſruled folkem exceſſe, nor they dye not ſo ſoone as other, but lyue longer to goddes worſhyp, out take ſuche yt our lorde withdraweth out of this worlde by his preuy domes. The .xv is, the greatneſſe of dyuyne loue that ſuche clene ſoules doo fele in within them ſelfes. Loue is a very eaſy yoke and what ſome euer thynge is drawen with ſuche an eaſy yoke is made very eaſy and ſoft. Saynt Bernard ſayth. ¶ O thou yoke of holy loue how graciouſly draweſt thou to the ſuche as thou wylt drawe to the. All harde thynges & greate thynges loue maketh lyght, & vneth of ony charge The .xvi. is, that al ſuche gladſome • lene ſoules make theyr wylles euer to accorde to the wyll of god. For ryght as the wyll of god is fulfylled in them, ſo the wyll of thē is fulfyl • ed in other as though god bade it. The .xvii. is that ſuche ioyfull and clene ſoules haue ioye vp 〈◊〉 ioye. yt is, they haue double ioye here in erth. •• ere is, they haue ioye in Chryſt & all his wer •• s. Another is, they haue ioye of his body, yt is 〈◊〉 ſayntes that be in heuen, and of holy lyuers ••• erthe. The greateneſſe of this ioye vpon ioye • ay be fully conſydered in ſuche that haue gr • •• ••• arite win them, & greate gooſtly gladneſſe. 〈◊〉 ryght as a mother hath greate ioye of her 〈◊〉 whan he is made a byſſhop, or ſingeth his 〈◊〉 maſſe, or hath ony greate dygnyte, which 〈◊〉 rekeneth for her owne worſhyp / ſo all ſuche ••• full ſoules thynkes that it is theyr worſhip • hat ſayntes be worſhypped in heuen, and alſo 〈◊〉 chryſten men encreaſe in vertue here in erthe. which may alſo be vnderſtande by all ye lymes of a mānes bodi. yf one parte of his bodi is wel 〈◊〉 caſe, it is ioyfull and glad of the eaſe of euery other lym̄e, ſo clene and ioyful ſoules in god haue ioye of eche other, both of good that be in erthe, and alſo of all holy that be in heuen. The xviii. is that cauſeth a clene ſoule to be in ioy, is the longe vſe of them that haue longe contynued in goodneſſe. Lo ſiſter ye longe contynuaunce of good lyuyng bryngeth in gladneſſe of ſoule. The .xix. is hope of mede for our long abydyng in good lyuyng. As ſaynt Paul ſayeth. Ro. xii. Spe gaudentes. They that hope of endleſſe rewarde, ſuche ſoules wax ioyefull. The .xx. is ioye of contemplacion that ſuche clene & ioyfull ſoules fele ſomtyme, with the whiche contemplaciō a ſoule is moche illumined and lyghtned Suche a ſoule ſeyth in his ioyfull cōtemplaciō ryuers flowyng bothe hony and butter. As ſayeth Iob .xx. Vidit riunios ſtu •• eris torrentis inellis et butirs. Saynt Gregory ſayeth vpon the ſame texte, that theſe ryuers be callyd of ye holy gooſt, and they be rēnyng ryuers, for they be right plenteouſly gathered togyther in a contemplatyue ſoule, whiche blyſſed ſpiryt, with all his holy gyftes fyllyth a contēplatyue ſoule bothe wyth the ſwete hony of the godhed, and alſo with the ſwete butter of paſſion that was thriſted out vpon the cherne of the croſſe. Right as hony is gathered of flowers and of the ayre and butter of the body, ſo contemplacion is gotten of the godheed of our lorde, & of ſwete heuely thinges, & of the bytter paynes of our lordes body. And ſo by the gentyll bee of clenneſſe that hony of contemplacyon is brought to the hyue of the ſoule. And by tendre compūction the buc • er of Chryſtes paſſion is brought in to ye cher • e of the herte, for to ſouple it, and make it ſofte agaynſt all maner anguyſſhes. Oh, well were 〈◊〉 ſoule at eaſe that might ioyfully ſouke of this • hony, & eate of this ſwete butter. Suche a con • eplatyue ſoule ſholde then fele great reſt / great ••• erneſſe / great delyte / great ioye / great loue & •• uour in Ieſu ye laſteth euer, lytel hauyng mȳ de of ioye of this lyfe. Alſo ſuche one though it • ray lytell with the mouthe, yet it is full with • od, and ſeeth oftymes into heuen, & beholdeth there the ſayrneſſe of aungels, and of holy ſou • es. O ſyſter now is this ioyfull contemplacyō 〈◊〉 wonderfull ioye of loue, which ioye canno tō ••• tell. And though that wonderfull beholdīg 〈◊〉 all the ſoule, yet for habundaunce of ioye & •••• eneſſe whiche aſcendeth in to the mouthe, •• the body & ſoule ioyeth in god. There is none that hath this grace of contemplacyon, but ſuche that our lorde firſt inſpyreth to forſake this worlde & alwordly vanytees, & the couetyſe of ye byle luſt therof. And than after that heledeth ſuche a ſoule by herſelf alone, and ſpeketh hym ſelfe to her herte, and there gyueth her ſouke of his ſweteneſſe of loue, and than he ſtyreth her to holy prayers, medytacion and teares. At laſt he maketh her gather her herte togyther, and ſet it in hym. And than he openeth to the eye of the ſoule the gates of heuen, ſo that the eie may loke in to heuen. And than the fyre of loue is veryly in her herte, and brenneth therin, and maketh it clere from all erthly fylthe, and from all noyous thoughtes. All ſuche ſo ſet be called contemplatyue ſoules, & be rauyſſhed in the loue of god. For contemplacion is nothyng elles to mene but a ſyght, by the whiche a ſoule ſeeth in to heuen, as I ſayd before. And yet ꝑfyte ſight of heuen may not be had here in this lyfe, for the cloude of ye 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 cōtemplacion 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 ye I fele, thā 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 haboun ••• in are ſo moche truſt and gooſtly gladneſſe 〈◊〉 ye whan I ſelfe of thy dutyne ſwetneſſe that ••• 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 contempla •••• 〈…〉 Ieſu, becomyth well chryſtes 〈…〉 the loue of Ieſu than brenneth 〈…〉 ſoule. There may no ma •••• 〈…〉 be of vanyte, where ſuche occupa ••••• 〈…〉 of loue and ioyfull charyte Thus • epe 〈…〉 and thou ſhalt thou fe •••• 〈…〉 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 ſom •• 〈…〉 ſhe 〈◊〉 to ſome clene ſoules he • 〈…〉 theyr ver •• , to make them kno ••• 〈…〉 to what ioye they ſhall come whan 〈◊〉 be pa •• 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 yt 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 ye treaſou • of holyneſſe whiche ſhall neuer fayle. The contrary dooth vnholſome ſorowe of herre, which ſomtyme is ye cauſe & occaſyon of gooſtly dethe. Therfore who ſo wyll be longe of lyfe in grace • be ioyful gooſtly in herte, and put away vnhol • ſome ſorowe. of the which ſpeaketh Salomon in another place & ſayth. Eccl. xxx. Vriſtician • longe repelle ate, multos enim occidit triſticra • Put away (he ſayth) fer fro the all vnholſom • ſorowes. For ſuche ſorowes ſleeth oftentyme • 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. ꝓuerb .xvii. Spiritus triſtis exſicat oſſa. An vnholſome ſorowe in the ſoule dryeth the bones. That is the ſtrengthes of ye 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, ye maketh a ſoule to lyue well & felowly amōges other, as Salomon ſayth. ꝓuerb .xv. Cor gaudens exhilarat faciem. A ioyfull hert gladdeth ye 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 ye he taught his diſciple ſaynt Paule the hermyte, and ſayd thus. There is one thyng ſone (he ſayd) by the whiche yu mayſt myghtily ouercome thy gooſtly enmy. and that is gooſtly gladneſſe. whan ye 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 fēdes ſe the chyldren of Iſraell make great ioye amō ges themſelf. they ſayd. Alas, alas, god is amō that hooſt .i. l • x. iiii. Nō enim fuit tanta exultacio ab heri enudius terciꝰ. 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 ye 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 wt 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. yt is. peas be among you. And this he ſayd to the more thā ones, bycauſe 〈◊〉 he wold they ſhold oft receyue this fruyt. And • n another place alſo I fynde thus that he ſayd to the. ioh. xiiii. Pacē relinquo vobis, pacē meā do vobis. Peas (he ſayth) I leaue with you, & • equeathe you. And peas at the laſt I ſhall gyue you, yfye kepe well the peas that I haue b • quearhed you. It ſemeth alſo ye it is a precyous • 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 ye it is a precyous fruy •• for he wolde that his dyſcyples had it oft in 〈◊〉 mouthes, whan he bad them ſay in ye en ••••• of euery hous ye they ētred in to. Math .x 〈…〉 . Peas be euer in this hous. 〈…〉 precious a fruyte is this? which fruy •• 〈◊〉 ſynde fygured in holy wryte, longe before 〈◊〉 lordes incarnacyon, of ye culuer which was •• nt out of Noes ſhyp, and brought home in her mouthe a braunche of an olyue tree. By ye olyue is vnderſtande Peas, and by the culuer ye holy gooſt. whiche betokeneth that all gooſtly folke in whome the holy gooſt dwelleth, ſholde euer bere peas, bothe in theyr breſt & in theyr mouthe, and ſtyre other to peas, as ſaynt Martyn oyde, whoſe mouthe was euer in ſpekynge eyther of Chryſt / or mercy / or peas, and ſoo made peas among other. Alſo it ſemeth wel yt peas is a precyous fruyte in that, yt our lorde bought ye fruyte with his deare precyous blood / ſoo that he made peas therby throughout all the worlde. ¶ Alſo it is wel proued that it is a precious fruyt, for all martyrs toke theyr dethe to bryng peas among vs. Therfore ſory may al they be that refuſe ſo precious a fruyte, whiche our lorde & his aungels, all his apoſtles, all his dyſcyples, and all his martyrs & ſayntes ſet ſo moch therby. This precyous fruyte our lorde Ieſu hath left to his ſpouſe holy chyrche, that all her chyldren may take ynough therof yf they wyl. ☞ But now to knowe veryly peas, thou ſhalt vnderſtande that there is two maner of peas of good folke. One is peas of hertes here ī this lyfe, and peas euerlaſtyng in another lyfe. By ye fyrſt peas we may come to ye ſecond peas Therfore true it is ye our lorde ſayth. Math .v. Beati pacifici qm̄ filij dei vocabunt. Blyſſed be they that be peaſyble, for they be called goddes chyldren. All ſuche be called peaſyble that be louers of peas / whiche alway beſy them to reforme peas & kepe peas, fyrſt in hymſelf / and ſeconds ryly in other. Peas in hymſelf is for to make ye fleſſhe ſubiect to the ſpyrite, and for to make the ſtyrynges of the ſoule ſubiecte to the ouer parte of reaſon. Be therfore ſyſter fyrſt a maker of peas with in thyſelf, makynge thy body ſubiecte to thy ſoule, and than a maker of peas of other. For yu canſt not be a very maker of peas of other but yf thou be fyrſt in peas within thy ſelfe. This fyrſt peas lyeth in repreſſing of all carnal luſtes & deſires, and that the lawe of the fleſſhe repugne not the lawe of the ſoule, but that ye body ſerue ye ſoule vnder trybute, that is for to ſerue the ſoule as a ſeruaunt ſerueth the body, and elles there ſhal no peas be. The body is as a ſeruaunt to whome it longeth for to ſerue, the ſou • e is as a lady to whome it lōgeth for to haue ye ſoueraynte. whan the ſeruaunt taketh awaye from y• lady her herytage, than is there a greate erthquake, as Salomon ſayth. ꝓuerb .xxx. Vnum eſt per quod terra mouetur, quando an cilla heres fuerit domine ſue. ❧ There is one greate thyng he ſayth, whiche cauſeth ye erthquake, and that is whan the ſeruaunt is heyre of the lady. The body whiche is the ſeruaūt, is than ye ladyes neyre, whan he by fleſhly lyuȳg • ereth away the herytage of the ſoule, & ſo myſpendeth it, by the whiche the ſoule that is lady is depryued from ſpyrytuall and endleſſe delytes. And this cauſeth an erthquake, that is, the erth which is thy fleſh may not ſuffre vertues to growe in the ſoule, but ouertorneth all ye edyfyenge and buyldyng of vertue vp and downe. Alas that ſuche a wretched ſeruaūt ſhold ouercome ſuche a gentyll lady of our lordes kynne. yf there ſhold be very peas betwene them two, nedes the ſeruaunt muſt come and lowe herſelf to her lady. That is, ſhe muſt be compelled to obey to the ſoule, and to all the profytes ye longe to the ſoule for to be dylygent. who ſo can make the fleſſhe to lowe he ſhall haue peas ynough in himſelf, & be able to make peas amonges other Though thou fele ſōtyme ſtyrīges of thy fleſſhe to ſynne, (yf reaſon folowe not) deme it not conſent, but onely a felynge, whiche is called but a tourneyment betwene the ſoule and the body, Troweſt thou that therfore, that thou haſt loſt peas. Naye ſyſter, as longe as thou neuer conſenteſt for to be ouercome. There is no maner of thynge forboden the in all ſuche tourney mētes betwene the ſoule and the body, but onely conſent in the felynge of ony ſuche temptacyons. Playne not and ſaye that thou haſt loſte peas, bycauſe that thou dooſt fele great temptacions of thy fleſſhe. For as long as thou cōſenteſt not to ſuche temptacyons thy peas is not broken. The ſeconde peas that I dyde make mencyon of is peas of herte. and that is whan all the ſtyringes and moueinges of the ſoule be made ſubiecte and obedyēt vnto the ouer parte of reaſon. This peas is all inwarde, and it cometh of affection & of a ryght intent. yf thyn affection be clene & thyne intent be ryght for to profyte in vertue, anone without ony delay our lorde wyll delyuer the from all vnquyetneſſe of herte, & make thy conſcyence a peaſyble dwellyng place of ryght wyſneſſe. This peas of conſcyence, whiche is called peas of herte, is nothyng elles but a maner of erneſt, and a taſte of that ioye & peas whiche is euerlaſtyng in heuen. And ye we ſhall haue at the laſt, yf we kepe very peas and reſt. Alſo they that haue reſted them here from wicked workes, there ſhall they reſt from endleſſe trybulacion. Of theſe bothe peaſes that is of cō ſcyence & of ioye our blyſſed lorde made his teſtament. The fyrſt peas whiche is called peas of hert, he bequethed here to his dyſciples whā he ſayd. Io. xiiii. Pacem, relinquo vobis. My peas I bequethe to you. The ſecond peas whiche is peas of endleſſe blyſſe he bequethed to ſuche that kepe ye fyrſt peas, whan he ſayd. Ioh. xiiii. Pacem meā do vobis. My peas endleſly I gyue to you. The fyrſt is not now in this erthe to vertuous folke ful, ſtable, namely for troubles and vnquyetneſſe, which many vertuous folke fele ſomtyme among. And no wonder, for all ſuch peas is but the relyef and almeſſe of heuenly peas, which is gyuen to the poore in ſpyryte ſyttyng at ye gates of Ieruſalem, abyding there ſome peas ſēt from our lordes table. The almes that cometh fro a lordes table is not always able to be eaten. For ſomtyme among in ſuch almeſſe be founde bones bare from fleſſhe and other fragmentes, which be not able for to be eaten. So ſuch peas that is graunted of our lorde to clene hertes here in erth is ſomtime ful barayne from reſt & quyetneſſe, as is a bone fro fleſſhe. And yet all ſuch maner vnquietneſſe cometh from our lordes table of heuen, for to proue a ſoule. ☞ Lo ſyſter, blyſſed be all ſuch yt be thus peaſyble, which bothe make peas betwene the ſoule & body, and alſo kepe peas in herte. For they be made our lordes chambrelayns, in as moche as they make redy for hym, (in theyr own hertes & ſoules) a reſting place as Dauyd ſayth. Pſ. lxxv. In pace factus eſt locus eius. His place (he ſayeth) is made in peas, whan ye euer therfore ye this lord of peas cometh & bryngeth wt hym his ſwete peas. or gooth awaye & withdraweth his peas, leauing the in trouble as the ſemeth, chaūge neuer thy hert fro hym, leſt he paſſe for euer away fro the. But peaſibi byde in prayer his comyng agayn, and ſo thou ſhalt kepe reſt of herte. wylt yu kepe well peas? than conformethy wyll to goddes wyll, and ſo ſhalt thou kepe peas. For ſo ſayd the aūgels in chriſtes byrth. Pax hominibus bone voluntatis. Peas they ſaid be to al people of good wyl. If thy wyll with ſtonde our lordes wyll, thou ſhalt fynde no reſt, for he wyll at the laſte haue his wyll done. wyll thou, nyl thou, wylt thou alſo kepe well thy peas, than withdrawe thy hert frō all erthly loues, For yu ſhalt neuer haue peas, if yu ſet thy hert in ſekyng of ſuche thynges. Saynt Gregory ſayeth. ❧ What is more laboryous, than to ſet our hert ſore on worldly thīges. And what is more reſtful then nothing for to deſyre of worldly thynges, but only oure bare neceſſaris. Thou mayſt alſo kepe this peace, yf thou kepe dylygently thy .v. wyttes, for whan the gates were ſhet & the diſciples with in, our lorde ſent in peas amonges them, & ſaid Ioh. xx. Pax vobis. what is it els for to cloſe thy gates, but to refrayne al thy .v. wyttes frō vnlefull deſyres whiche dryueth away peace. Thus ſiſter kepe peace within thy ſelfe & than ſhalt thou be a good maker of peace amonge other, and yet wyll they neuer hertly be reconſyled to ſuche that are them forgyueneſſe, what be ſuche ſcorners of peas, and not louers of peace, for they be no verilouers of peas. but if they be as redy to ſeke peas of thoſe that haue treſpaced to them, as ſuche that haue treſpaſed to them, be glad to offre them peas. As Dauid ſaieth. Pſ. xxxiii. Inquire pacem et perſequerecam. That is for to ſay. Seke peas and ſue to haue it parfitly. There be alſo many which be redy for to receyue peas of other that haue treſpaced to thē, but not ſo redy for to offre it fyrſt to other to whome they haue offended. It is more glorious in the ſyght of god for to ſeke peas before thou be called to peas, than whan yu art called. For it is more curteſy to gyue a gyfte before it be axed, than to graunte it whan it ys axed. All ſuche that ſeke noo peas, but refuſe it whan it is offred, they vnderſtande not ye peas is the herytage of chryſten people. For yf they vnderſtode verily that peas were the heritage of chryſten men. whiche Chryſt dyde bequethe them in his teſtament they wolde neuer abyde for to recouer theyr herytage tyl they were prayed therto, but they wolde ſue therafter with all maner of haſte for to haue it. Alſo all they be called peaſyble that labour & do theyr beſyneſſe for to breake ſtrife and debate among other. For that was the offyce of our lorde Ieſu, whiche laboured to his lyues ende, and ſhed his bloode for chriſtē peas, And in token ye he laboured ſore for our peas, after his reſurrectiō he appered to his dyſcyples, and ſhewed them his handes & his fete, and alſo his body all wounded, ye they myght vnderſtand therby what coſtes & expences he had done for to purchace peas for them. as though he had ſayd to them thus. Set not lytel by peas, for it hath coſt me my lyfe. Now ſyſter this is a deynte fruyte, for vneth it may be founde, it hath ſo many lettynges for to growe. ☞ which ben they yt letteth peas of hert? Truely ſyſter wrathe / hatred / ſtryfe / debate / worldly beſyneſſe / & outward noyſe. Therfore yf thou wylt haue very peas in herte, beware of all theſe. This fruyte ſyſter hath .iiii. greate eertues and fayre. One is, that all they yt haue peas be made goddes chyldren in erthe. as our lorde ſayth hymſelfe. Beati pacifi qm̄ fili dei vocabuntur. Blyſſed be they that be peaſfull, for they ſhalbe called goddes children. His chyldren by folowyng his ſteppes. For the offyce of our lorde was in erthe to make peas, and ſo do all ſuche. The ſeconde vertue of peas is this / ye it clenſeth the eye of ye ſoule. For peas is of ſuch clenneſſe that it clenſeth a ſoule ſo clerely that it may ſe god, as the holy apoſtle ſayeth. Heb. xii. Pacem ſequimini et ſanctimoniam cum omni bꝰ, ſine qua nemo videbit deū. That is. Shew peas and holyneſſe with all folke. wtout which peas may no man ſe god. The thyrde vertue of peas is that it maketh redy a place to our lorde. There is no place ſo pleaſaunt to our lorde, as is the place of the herte whan it is in reſt. Doo well thy dyligence for to loue well this fruyte, and pray our lorde to take parte with the of his owne fruyte of peas. And than ſhalt thou haue god at thy feaſt, as ſaynt Paule ſayth .ii. co xiii Pacem habete et dominus pacis erit vobiſcū. Haue peas with you, and the lorde of peas ſhal be with you. The fourth vertu of peas is that our lorde gyueth for our erthly peas here, peas euerlaſtyng without ende. For they that haue peas, & kepe peas and loue peas here they may be ſure of endleſſe peas, as the prophete Eſay ſayth. Eſa. xxxii. In pacis pulchritudine cōqui eſces. In fayrneſſe of peas all ſuche ſhall reſt. Here thou ſholdeſt ſlepe in peas, and there thou ſhalt reſt in peas, as Dauyd ſayth. Pſ. iiii. In pace in idipſū, dormiam et requieſcam. In peas (he ſayth) with my ſelfe I ſhall ſlepe & reſt. That is. I ſhall ſo ſlepe here in reſt and peas wt in my ſelfe, which peas & reſt is in me vnchaſigeable and vnuaryable that I may at the laſte partytely reſt in blyſſed peas without ende. O how mery (ſyſter) y• mayſt be in kepīg of peas. For veray peas (where it is had) bryngeth the ſoule into great clereneſſe 〈◊〉 tranquylyte. what is peas but tranquylite of ſoule, ſympleneſſe of • erte, the bonde of loue, and y• felawſhyp of charyte? Suche peas putteth away dyſcorde / reoreſſeth wrathe / deſtroyeth pryde / and louerh mekenes / it ſeketh god / it loueth god / it cannot hate / it teacheth to loue / it cannot be proude. He that hath ſuche peas kepe it will. And he that hath loſt it hye him faſt that he may wyn̄e it agayne. ❧ Lo ſyſter yf thou be thus peacyable and in peas ſue after ſuch peas with clenneſſe. Thou mayſt be meke and mylde, and ſymple in herte, pure in thy wordes, innocēt in thy wyll, according with god in thyn affec • ion, that thou may at laſt be with thē in blyſſe that haue fruycyon, & vſe of this fruyt of peas without ende.

❧ AMEN ❧ ¶ The fourth fruyt of the tree of gooſtly lyuynge is Pacyence. Ca. iiii. ¶ Of the fruyt of pacyence.

THe fourth fruyte of the holy gooſt in holy lyuers is called pacience This fruyt is a ryght neceſſary fruyt, namely for vs that be here ī this wretched vale of myſery, amonge ſo many paſſyons of euyll. Pacyence is ſuche a vertu that it ordeyneth vs to the fruicion & vſe of endleſſe peas. whiche pacyence is brought forth of charite and mekeneſſe. For charyte & mekeneſſe be the father and mother of pacyēce. Whan we ſuffre no maner heuyneſſe nor dyſeaſe, than be we not called pacyent, but peaſyble. For pacience is in ſuffryng of all maner wronges, and not to be troubled with no maner paſſyons therof. Some there be which be pacyent for nede, and ſome for ſymulacyon. Pacyence of nede is whā we wolde reuenge vs of our aduerſaryes, and may not, nor dare not, dredynge more harme. This Pa •• ence is nothynge vertuous. ❀ The other pacyence which is called ſymulacyon or ppocryſy is whan onely for vaynglory we ſhewe vs pacyent in aduerſyte, for to be prayſed therfore here in erth. this pacyence is alſo vycyous and nothing vertuous. ¶ There is alſo an other fayned pacyence, of the which ſaynt Eregory ſpeketh. that is whan we fayne pacyence in wronges to ye entent we may be reuēged another tyme, whan we haue oportunyte & leyſer. This pacyence is alſo vycyous and not vertuous. ❧ There be .v. kyndes of vertuous paciē ce ye cometh in ſuffrīg of .v. wronges, wherin veray pacyence is proued. The fyrſt is, not for to be impacyent, for hurtyng of thy body. The ſe • ond, not to be impacyent, for loſynge or withdrawynge, or for ſcrarceneſſe of temporall goodes. The thyrde is, not for to be impacyent for ony offences or harmes done to thy kyn̄e or ony of thy frendes. The fourth is, not for to be vnpacyent for leſyng of thy worſhyp. The .v. is, not for to be vnpacient for no trouble of tranquylite lyte of ſoule. This laſt conteyneth all the other iiii. within hym, though it ſo be that ſornty me it may be vnderſtand partyculerly by it ſelfe wt out other. As whan ꝑaduēture we be troubled and vnpacyent for the rayne, or ſuche other dyſtemperate wether, that letteth vs from our b • dyly dyſporte, or erthly gladneſſe. In all theſe pacyence is proued & knowen for pacyice. But whan ſoeuer we be troubled for defaut of right wyſneſſe, or for decay of ye goſtly helth of other. This trouble ſhold not be called vnpacyēce, but zeale of ryghtwyſneſſe, and of vertue. but yf i • be out of meaſure & vndyſcrete, than it is called impacience. So than by this it ſemeth that euery paſſyon that is had to proue our pacyēce, eyther it is of ſuche thinges that we deſyre & loue and is denyed vs and withdrawen from vs, or elles of ſuche thynges that we hate and d • noyous to vs, and yet be put to vs, & alſo be threatned withall. In all ſuche thinges it is a neceſſary vertue, namely for telygyous perſones to be pacyent. For ryght as for theſe .v. cauſes it is & great vertue of pacyence not for to be troubled, ryght ſo for defaut of ryghtwyſneſſe not for to be troubled, it is a vyce of ſlouthe & obſtynacy. Eueryche of vs for our ſelf ſholde be ſory for our de •••• tes which we haue done, namely of rightwyſneſſe and than is this paceience called a vertue of penaunce. We ſholde alſo be ſory for our defautes that we do, and than is ſuche pacyēce called a fe ••• ou • of encreaſ • in vertue. We ſhold alſo be ſory for our ſynnes that we may do, and than is ſuche pacience called a ſleyght of drede. Alſo we ſhold be ſory with pacyence for ye harmes and loſſe of our euen chryſten, but meaſurably for the Ioſſe of theyr temporall goodes / & moche more for the loſſe of theyr ſpyrytual goodes / & of ſuch thynges as lōgeth to theyr helth. To this laſt pacient ſorow, be ſouerayns moſt bounde. For it they be pacient in ſufferyng of yt vicious lyuinges of theyr ſubiectes, not correcting ting thē after theyr power as they ſhulde, they ſhall haue no mede for ſuch pacience, but rather they wyn therby the wrathe of god, as Hely the hyghe pre • ſt had, for becauſe he wolde not ſharply chaſtiſe his chyldren for theyr grete defautes, with the whiche our lowe was diſpleaſed, therfore he ſelfe payne with the wrathe of god. Thus than pacyence is a ryght neceſſary fruyte, namely for rely gious perſones. ❧ Lo ſyſter, yf thou wylt be very relygyouſe yu muſt be pacyent and ſuffre eaſyly all ſorowes & dyſeaſes Which pacience muſt be ſtrong yt no temptacion ouer come it. It muſt alſo be ſtedfaſt that neyther dredes • elabours make it no co warde. It muſt alſo be of a myghty wyll, that thou he not afrayde to do the mooſt harde thynges that is commaunded to the, for the helth of thy ſoule. It muſt alſo be a long abydyng wyll, that ye long delay of mede breke not thy hope of deſy • e. It muſt alſo be mylde, that thou be not chaufed & ſtyred for no maner of hate of other for to gyue euyll for euyll, but rather good for euyll. It muſt alſo be eaſy that thou cauſt or may in al ſuche che wronges be without haſtyneſſe of hert, ſouple & treatable. So to be pacient thou ſhalt fynd great eaſe. Is it not a greate eaſe troweſt thou to ſuffre all thyng eaſyly? For aduerſyte wtout pacyence hurteth in thre maner of wyſe. Oue is that it tormenteth vs outwarde. Another yt it maketh vs teſly or frowarde inwarde by impacyence. And the thyrde is, that ſuch an vnpacyent conſeyence freateth the ſoule within. Yf thou be very pacyent thou ſhalt fynde a greate refreſſhyng to thy ſoule. For ryght as the body is fed with dylycate feaſtes, ſo is the ſoule fed with precyous vertues, and namely with this vertue of pacience it is made fat, as with one of the mooſt deynty morcelles of our lordes diſſhe. In ſuche pacyice is great edyfication to other. For many taketh hede rather of that vertue in other than of ony other vertue. Many we fynd chaſte / abſtynent poore / full of abneſſe / beſy in prayers / and ſtedfaſt in the faythe. but fewe in maner mekely pacient in reproues, detractiōs, and other 〈◊〉 . For in ſuch thynges anone we wyll excuſe 〈…〉 • efende vs, leſt other be ſ • laundred therby, ſup •••• not we be gylty yf we holde our • eas. And y •••• e ••• th 〈◊〉 we do ſhewe our ſelf more reproueble in that we venge our ſelfe by ſuche impaciency. It were more prayſe or commendacyon worth to vs yf yt we wolde folowe our lorde for to ſuffes ſuch wronges pacyently, than by auſweryng for to ouercome other, as ſaynt Gregory ſayth. For to ſuffre it purgeth bothe our ſyſies that we haue done, and alſo it kepeth vs warely that we fall no more in them. It gyueth vs bothe grace of vertue and gooſtly gyftes in this lyfe, & alſo a grete ioye in heuen whan we come thyder, as our lorde ſayth hymſelf to all ſuche as ſuffre for his loue. Math .v. •• udete ex exultate • in̄ ſnerces veſtramulta eſt i • eelis. yt Be ioyfull and glad (He ſayth) for your mede is great in hauen. Pa • y •• e • is alſo fe •• we to Chryſtes paſſyon, and 〈◊〉 of kynne. ☞ Se now how by pacyence yu peldeſt to our lorde ſuche thynges as our lorde ſuffred for the greuous anguyſſhes & diſcaſes, ſo to ſuffre withour lorde in ioyeng of trybula • yon ſhold be the delyte of all chryſten folke. O now it may be a great confuſyon and ſhame to all them yt nothyng hath ſuffred for hym, whā our lorde ſhall come at the day of dome & ſhewe his woundes of his paſſyon, and greate ioye to all ſuche that for his loue haue ſuffred pacyētly many greuous iniuryes, in as moch as they be lykened and cōformed to Chryſtes paſſyon. Paciēce is alſo a great token of gooſtly ſweteneſſe. For to them that our lorde ſendeth aduerſitees, wotſauf of his goodneſſe for to make them here ſome parte of his croſſe. This is a great gentylneſſe of hȳ that he wyl make vs felawes of his paſſyon, and parteners of his charge. This is to them a great token of truſt, that our lord truſteth them well and loueth them ſo, yt he wyl deuyde with them his charge. For lyke as a man beryng a burden which he wold were not loſt, hauyng many felawes goyng with him in his iourney, rather wyl pray ſuche one for to helpe him to bere it ye wyl not leſe it, but kepe it ſaul, thā and ther that wyll leſe it. So our blyſſed lorde which is with vs al the dayes of our lyfein our wayes that we walke, beyng wery for the great labour of his paſſion, that he yet ſuffreth in his ſpouſe holy chyrche, that is in his myſly call body, axeth whyther ony will haue cōpaſſyon on hym to helpe to bere the burden of trybulacyon that he yet ſuffreth in his membres of holy chyrche. For the paſſyon Whiche he ſuffred whan he was in erthe he diſtry buted it to all his membres of chryſten people. that ryght as he entred in to blyſſe by paynes & paſſyons, ſo he wolde that all his membres ſhold entre in to ioye by paynes and paſſyons. Lete vs therfore haue compaſſyon of his paynes, and helpe to bere his croſſe of his paſſion in our ſelfe, and than ſhall we be ꝑteyners of his ioye, And he yt hath mooſt compaſſon therof by very pacyence he ſhall be mooſt next to our lorde in ioye. Thre degrees I fynde of pacience. ¶ The fyrſt degre is yt a man beſy hym to lerne to repreſſe by batayle all maner ſtyrynges of wrath and impactence, leſt it breake out by vnlawful wordes & dedes, but lete it be quenched as fyre in his owne ſmoke, for but yf it be reſtreyned it wyll encresſe and growe and brenne all that cometh nygh. In .iiii. maner wyſe I fynde that fyre is quenched. One is by water, another is by ſtopping, the thyrde is by waſtyng, and the fourth is for faut of mater. In the ſame wyſe the fyre of impacyence muſt be quenched. Fyrſt by ſhedynge of water, that is by wyſe councell, for to be aduyſed what we ſay. And thynk how moch profyte is in pacyence, and how moche harme cometh of impacyence. The ſecond is by ſtopping that is by kepyng and ſtoppyng of thy mouthe & thy handes, leſt thy tongue in ſpeking do breke out in to wordes of falſneſſe, and thy handes in to dedes of fury and haſtyneſſe. The thyrde is by waſtyng, that is by tournyng maters of pre and wrathe in to other maters. For as fyre is quenched by withdrawing of wood eche frō other, ſo maters of wrath by withdrawyng of the maters wiſely into other maters that may helpe to peas. The fourth is by defaute of maters, that is, yf all pryue rownynges be put away, than all occaſyons of impacyence ſholde ceaſe. Preuy rownyng is a ſubtyll ſuggeſtyon whiche is the greateſt cauſe of debate, yf there be no herers there ſhall no rowners be. ¶ The ſecond degre of pacyence is, that a man by long vſe of pacyence / & in refrynynge of impacyēce hath ſo lerned yt he is not afrayd nor trobled for ony aduerſyte, but hym ſemeth yt he is in a place of ſuch great ſykerneſſe & reſt, where be ſeeth his aduerſaryes go beſyly about hym for to diſeaſe hym, & yet he truſteth verily yt they ſhal do hym no harme, for bycauſe he feleth ſoo greate ſweteneſſe in pacyence. Lo ſyſter, ſo longe is a man aferde of aduerſyte, as longe as he loueth tēporall thynges, eyther in hiſelf or out of hym ſelf, which he dredeth to loſe, or els hath ſorow in ye loſſe, as is in hurting or loſyng of his own body, his worſhip, his godes, his frēdes, & his owne wyll. Yf he loue not theſe thynges inordynatly, nor haue no great delite in them, than he hath no great ſorow in the loſſe of them. What harme may our aduerſary do to vs? wherfore ſholde we be ſory? If he hate vs, his own euyl is incloſed in his owne hert, yt it may not touch vs, nor do vs no harme. it is his own payn alone, be we in peas wtin our ſelf, & pray for him. A fyre incloſed in another mafies boſome bren̄eth him and not vs. If he ſay ony worde that ſhold be agaynſt vs, it is but a wynd that paſſeth by ye ayre, it hurteth vs not. For lyke as yu woldeſt not be ſory, but well apayd yf a darte were pycked or throwen to the and touched the not, but rafie in to the ayre, ſo do of ſuch curſed wordes. for it is but a barkyng and no bytyng. If he bacbyte the in thy abſence, yet be yu not troubled, he hurteth hymſelf & not the. In that he ſheweth himſelf an enuyous man and a detractour, and maketh hymſelf odyble to other, & not for to be ſet by. Therfore be thou ſtyl and hold thy peas, and than our lorde and other ſhal defende the agaynſt hym, and haue compaſſyon on the. And yf thou begyn to ſtrugle & ſtryue agaynſt hym by anſwerynge or defendynge thyſelfe by ſome maner of excuſyng, than all they that fyrſt had cōpaſſion on the ſhall ſtand & beholde you bothe as two cockes fyghtyng, & ſet ryght nought by you bothe, but reproue you bothe for your enuy and impacy ence. Yf thou drede ſuſpycyon that might fall to the by ſuche detraction, yet ſuffre mekely and gyue place, and than ſhall thy pacyence put away ſuſpyycon out of other mennes hertes, that they ſholde not deme none euyll of the. Yf thy hert be anguyſſhed and brent ſore wt in thy ſelf for rācour, yet labour pryuely without ſhewyng of outwarde tokens, and put it away with eaſy ſuffraunce, conſidering ye great ꝓfyte that foloweth thereof. For ryght as a mā hauyng an impoſtume muſt ſuffre a lytel whyle bothe brennyng and cuttyng in hope to haue ſooner helthe of his ſekeneſſe. Ryght ſo muſt yu fyght and ſtryue within thy ſelfe, in dyſtroyēg of ſuche brennyng & rancour. And ſo thou ſhalt within ſhort whyle fynde helth & reſt. Suffre bachyters as thou muſt do the bytyng of 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 bulacyōs, and glad whan thou feleſt them, and deſyre thē 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 whā he ſaid thus .ii. Co. xii Placebo mihi in infirmitatibus: in contumelijs: in neceſſitatibus: in anguſtijs: in ꝑſecutionibꝰ pro Chriſto. It lyketh me well (he ſayth) & it is pleaſaūt to me for to be in ſekeneſſe, in reproues, in neceſſitees, in anguyſſhes, & in ꝑſecucyōs 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 ſugēt. They ſhall ſouke the waues of ye ſee as they wolde ſouke mylke, (he ſayth) and ſo they ſhal ſacryfice to me ye ſacryfyce of rightwyſneſſe. What is this for to mene ſyſter? Thou ſhalt vnderſtande that ye ſee is ryght bytter, how may thā 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 ye ſwete mylke of gooſtly conforte of euery aduerſyte, whiche encreaſeth and haboundeth in ye 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 compūction & 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 ye 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 thē 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 poſſeſſyō your ſoules, that is in reſt and peas. The fruyt of ſuch pacyence hath .iiii. fayre vertues. One is yt a pacyent ſoule is ſtronger than yt 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 ye euer he dyde, though he had won̄e 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 ye ſyght of god is a pacyent ſoule in ſuffrynge of wrōges, than the myghtyeſt man in erthe. For he that ouercometh & wyn̄eth his owne wyll, is more commendable than he that wyn̄eth 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 wyn̄eth not a towne or a cyte in ouercomyng hymſelf, but ye kyngdome of heuen. Math .xi. Regnum celorū vim patitur et violenti rapiunt illud. The kyngdome of heuen muſt be won̄e with ſuche a vyolent ſtrength. For all vyolent ouercomers of thēſelf bereue it. It is more mayſtry to ouercome al a regyō than for to ouercome thyn own wylfull ſoule. The ſecond vertue of this fruyt of paciēce is, that it maketh a man ryght wyſe. as Salomō ſayth. ꝓuerb. xiiii. Qui paciēs eſt multa gubernat̄ ſapiētia. He yt is pacient is gouerned wt 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 pacyēce 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 īpacyent. 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 wyn̄eth, as is whan he torneth to good al the euyll yt 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 wt them yt be impacyent. For yf they haue wrong with theyr āgre they put more to, and ſo make it wors. ¶ The thyrd vertue of this fruyte of pacyence is that it kepeth a man frō gooſtly venym, as our lorde ſayth. Math. vlt. Simor • fer rum • d biberint nō 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, & ye maketh the vertue of paciēce. Saynt Gregory ſayth in his dialogues yt 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 ꝑſecucion no. ſuffre • s of ꝑſecucyōs And therfore all pacyent ſoules of ꝑſecucyōs haue for to ſhewe for them our lordes patent lettres, that the kyngd • me of heuen is theyrs. whiche patent lettres begyn in this wyſe. Math .v. Beati qui ꝑſecutionem paciuntur propter iuſticiam: qm̄ ipſorum eſt regnum celorum. Blyſſed be all them (he ſayth) that ſuffre ꝑſecucyon for rightwyſneſſe, for the kyngdome of heuen is theyrs of ryght. ☞ Lo ſyſter what vertue may be founde in this neceſſary fruyt of pacience that thus cōmendeth vs to god, and kepeth vs frō al euyls? For it tēꝑeth yre, it refeeyneth the congue, it gouerneth ye ſoule, it kepeth peas, it breketh haſty lykyng, and ſwageth the vyolence therof. it quencheth ſtryle and debate, it maketh vs meke in ꝑroſperite, ſtronge in aduerſyte, mylde agaynſt iniuryes & wronges, it ouercometh tēptacyous, it ſuffreth ꝑſecucyons, it wardeth myghtyly the grounde of our fayth, it encreaſeth worthyly our hope, it gouerneth wyſely all our dedes, it dyrecteth vs ſadly in Chryſtes way, and confyrmeth vs ſurely that we may be gods chyldrē. This vertue (ſyſter) ſholde be beloued with great ioye, & be cleped & enbraced with all our myghtes. So to eate of this fruyte w thy ſyſters vnto thy lyues ende, our lorde Ieſu graunt it, yt ye all may in blyſſe receyue the crowne of pacyence which is endleſſe. AMEN ❧

¶ The fyfth fruyte of the tree of gooſtly lyuyng is ſuffraunce. Ca. v.

THe fyft fruyte of the holy gooſt in all gooſtly lyuers is called ſuffraūce or long abydyng. This is a good fruyt & a hard, But it is ꝓfitable, whiche lyeth in ſuffraūce & abydyng of our lord as Dauid ſayth. pſ. xxvi. Expecta dn̄m & viriliter age. If ye aſke our lorde ouy thynge in thy prayer ye is longyng to thy helth, abyde our lorde in myghty ſuffraūce, & than ſhal thy hert be cōforted. Thre cauſes there be why we wold abyde & ſuffre our lorde tyll he wyll graunt vs yt we aſke. One is, for a grete rewarde is prepared to ſuche long abydyng. And there is nothīg better to be abyden & taryed for, than our lorde wt his medes and rewardes. Another is. for he deceyueth neuer a ſuffring abyder frō his deſyre, as Dauyd ſayth. Pſ. xxiiii. Vniuerſi qui te expectant nō confūdent̄. All they which abyde mekely the lorde (he ſayth) yu ſhameſt neuer nor deceyueſt. Thynke it not ſayth ſaynt Auguſtin ye our lorde deceyueth the, and iapeth with the though yu haue not anone that thou woldeſt haue of hym. For though he defer it he wyll not vtterly put it away frō the. Though yu be not herde anone of the court of heuen ſayth ſaynt Gregory, thynke not yt they haue forgoten the. The thyrd is that he deferreth ſuche thynges whiche we deſyre of hym for our profyte. For ye lenger that we deſyre ſuche thinges, the more we be tormented in meke mournyng. And the more that we be tormented in meke mournynge, the more we be purged and clenſed. And than we be able for to receyue ſuche thynges as we deſyre of our lorde. ❧ Thus ſayth ſaynt Gregory. Our lorde in deferryng of deſyres of choſen ſoules he tourmenteth thē, & in ye tourment he purgeth thē. ¶ The ſecōd cauſe why we ſhold abyde & ſuffre our lord is ye our deſyre ſhold icreaſe. For the more that our lord deferreth yt we aſke. And though it ſeme that our aſkynge is not taken hede to the more deper in ye roote of our foule be our deſyres faſtned, though we can not fele it. For ryght as the ſede of corne is hyd longe vnder erth by harde froſt and come late vp, and at the laſt encreas in manyfolde cornes. ſo holy deſyres with delaye groweth and encreaſeth. And yf they ſayle by ſuche delay from increas, truſt ryght well that they were neuer holy deſyres. Saynt Auſtyn ſayth. Though our lorde gyue ſōtyme late that thou deſyreſt, yet his gyftes be neuertheleſſe commendable. But therfore he dooth it, that it ſhold ſwetely be kept whiche is long deſyred. That yt is ſoone gyuen and graunted is ſet lytell by. Our lorde therfore kepeth it ſafe to the, the which he wyll not anone graunt the. that thou mayſt lerne therby to deſyre great thynges worthyly. The thyrd cauſe is why we ſhold abyde and ſuffre our lorde, although he graunt vs not that we aſke hym is, that we ſholde kepe wiſely that he hath gyuen vs. And ſaynt Gregory ſayth. ❧ A thing that is foūde and hath belong deſyred, is kept more warely. Therfore they that ſomtyme be choſē ſoules ſeme yt theyr deſyres be not herd of god. there ryſeth moche wynnyng of vertue in ſuch pacyent abydynge. ❀ O now is this a merueylous dyſpenſacyon of pyte, that where they wene theyr purpoſe of deſire is adnulled, there they aryſe more rather in vertu than they were. And yet that ſame thyng whiche they haue deſyred with long abydyng, (though they haue it not anone as they wolde by ſuche longe delay) they ſhall haue it more larger thā they coude deſyre it. And ſo that whiche myght by importune deſyre be lytel, our lorde by his mercyfull diſpoſition orde • neth that it is made right plenteous. Of this I fynde that Salomon ſpeketh in ye name of our lordes ſpouſe thus. Cant. iii. Queſiui quem diligit anima mea, queſiui et non inueni. I haue ſought (ſhe ſayth) hym ye my ſoule loueth, I ſought hym and haue not founde hym. Our lorde hydeth hym in maner whan he is ſought, that he ſholde feruently be ſought, before that he be founde. And a choſen ſoule whiche is his ſpouſe is delayed in her ſekynge of her deſyre, that by ſuche taryenge ſhe may be made ye more able to receyue manyfold that ſhe hath ſought. Therfore ſyſter our holy deſyres by delayes in ſuche meke ſuffryng and longe abydyng be made more larger to vs than we coude deſyre, and ſo they be increaſed to our profyte. It is a ſwete conflyct and a merytoryous batayle ſo for to mekely abyde our holy deſyres of our lorde, for the which meke conflyet we ſhal hope for to haue a great rewarde of mede, by whiche labour and conflict increaſeth a crown of victori. Be not loth therfore for to lōge abyde our lord in thy prayers or in thy ſyknes. For though our lorde heare the not anon, yet in ſuche repulſyon he draweth the to hym full loaūgly, albeit thou canſt not eſpy it. He fareth as a wiſe leche. A leche though a ſicke man which is infected with a ſore and contagious dyſeaſe cry vpon hym neuer ſo moch for to ceaſe of hys cuttyng, he wyll ceaſe neuer the more vnto the tyme he be hole. So fareth our lorde with vs, whan we pray hym of any thyng yt we wolde haue our ſelf, he denyeth vs, why, for paraduē ture he aſpyeth in vs ſom defaut that is reprouable the whiche we can not eſpy our ſelf, and that he cutteth a way, for vnto the tyme that it he cut away with the yren of ſom tribulation, be wyll not graunt vs that we aſke, ſo that he wyll haue vs all hole woue ſuche greuous ſekeneſſe, before that he graūt yt we deſyre. Other cauſes ther be why we be not herd anon of our lord in our prayers. One is, for our ſyſtes whiche be not yet fully forſaken in wyll as I haue reherſed. Another is, for becauſe we pray not and aſke not in our prayers feruently & deuoutly that we deſyre. Of this the prophet ſayeth thus. Hie. xxix. Orabitis et exaudiam vos cū queſicritis me in toto corde vf̄o. 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 cōtynew 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 doubtȳg and without any great truſt. Of the which ye 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 taryēg, 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 ye 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 preſūpcyon 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 kȳg Ioſias to a holy woman ye was a propheteſſe, for to pray for hȳ. So alſo prayed ſaynt Paul. Ro. xv. Obſecro vos vt adiuuetis me in or̄oꝰ vr̄is 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 ren̄e 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 ꝑaduenture that we aſke is not ſo profytable for vs as ſome other thīg 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 virtꝰ ī infirmitate ꝑficitur. For vertu is made parfit in wt 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 ſyn̄e 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 ye 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 ꝑſeueraunt 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 wyn̄e vertues and loſe them at laſt? Saloman ſayth. Eccl. ii. Ce hijs qui ꝑdiderint ſuſtinentiam. ❧ wo be to them (he ſayth) that haue loſt all theyr ſuſtenaunce. What is the ſuſtenaūce 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 ye body. Therfore yf ſuche vertues of long tyme gathred be loſt for defaut of ꝑſeueraunce, 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 cū in tribulationibus meis: et ided ego diſpono vobis ſicut diſpoſuit mihi pater meus regnum vt edatis et bibatis ſupermenſam meam. ❀ ❧ Lo ſayth our blyſſed lorde Ieſu chryſt to al perſeueraunt ſoules, ye be thoſe that haue parfytely contynued with me in my trybulacyons & in my temptaciōs, and therfore I dyſpoſe for you as my father hath ordeyned for me a kingdome there to eate & drynke at my table without ende. This meat and this drynke on our lordes table ſyſter is nothyng els but ioy and fruycyon and vſe of endleſſe blyſſe for the ſorowes yt w • • uffre here. ¶ The thyrd vertu of this fruyte is, that though all vertues deſerue hygh rewarde of god. This vertue of ꝑſeueraunce and longe abydyng receyueth the felyng and veray poſſeſſyon for them all, for there ſhall no vertue receyue the blyſſe of heuen without yt ꝑſeueraū ce or longe abydyng take poſſeſſyos afore them all. All they ren̄e to heuen, but one hath ye mede. and that is ꝑſeueraūce. why is that troweſt yu ſyſter: Truely for ꝑſeueraunce in long abyding is the mooſt ſpecyal doughter yt our lorde hath. Of al vertues ſhe alone is the very heyre of heuen. ¶ The fourthe vertue of this fruyte is that it increaſeth our crowne in blyſſe, as Salomon ſayth. Eccl. ii. Coniungere deo et ſuſtinent creſcat in nouiſſimo vita tua. Be coupled and knyt to god (he ſayeth) by vertue, & ꝑſeuer contynually, and long abyde therin, that thy rewarde in lyfe euerlaſtyng may encreas at laſt. ❧ Thus ſyſter to be fed of this fruyt of ꝑſeueraūce or of long abyding in vertue. It kēpeth al goodnes. It maketh a ſoule faythfull and true to god. It receyueth poſſeſſyon of heuen blyſſe, and inereaſeth our mede therin. Kepe well therfore this vertuous fruyt, ſo that it may laſt all the yere without rotyng, that is all thy lyfe tyme without grudgyng and repentyng that you may come where that vertue ſhalbe herboured without ende. AMEN

¶ The .vi. fruyt of the tre of gooſtly lyuers is goodneſſe. Ca. vi. ¶ Of Goodneſſe.

THe ſyxt fruyt of ye hole gooſt in all goſtly lyuers is called Godnes. what is this fruit of goodneſſe (ſiſter) but ſweteneſſe of ſoule, as doctours ſayth whā a ſoule reioyceth in good lyuing. what it ſweter than good lyuing? Truly nothyng, what is more bytter than vycious lyuyng? Certaynly nothyng. ❀ O now is this than ſwere fruyt of good lyuynge ryght precyous, and not onely a ſwete fruyte, but alſo it is called ſwetneſſe it ſelfe. For it maketh vs ſwete in our thoughtes / ſwete in our worde / & ſwete in our dedes, bothe to god and man. And it is ſo ſwete that it turneth to a clene ſoule all the bytter trybulacyons and aduerſytees of the ſee of this worlde in to ſweteneſſe. Saynt Bernard ſayth. ☞ what thyng is it that this ſwetnes of good lyuyng may not tempre, the which maketh dethe ſwete? ¶ what aſperyte and ſharpneſſe is there which may withſtand this ſweteneſſe? Truly none. For all maner of ſharpnes is turned in to the ſwetenes of good lyuyng in a good ſoule. Thou art ſwete in good lyuyng ſyſter yf thou hate this worlde, and ſet onely thy medytacions in god and in his goodnes. Thou art ſwete in good lyuing yf thou auoyde and fle from ſyn̄e of malyce, and loueſt our lord that is bothe benygne and meke. And yf thou haſt ofte in thy minde chaſte thoughtes and holy. Thou arte alſo ſwete in good lyuyng whan thou thinkeſt often tymes of the mooſt dredefull daye of iugement, the whiche thought dooth clenſe the from all foule thoughtes, and kepeth the fre to god from all maner of vayne beſyneſſes. Thou art alſo ſwete in good lyuyng whan thou dooſt thy dylygence and indeuer for to waſſhe away the woundes of thy ſoule with the ryuer of teares. Blyſſed be all ſuche good ſwete ſoules the whiche ben made of our lordes grace as a clowde for to rayne and bedewe water of teares, by the whiche they may quenche and put out the heat of vyces. Thou arte alſo ſwete in good lyuyng yf thou walke euer in the way of our lordes commaundementes, and do dylygently holy werkes, & do kepe thy ſoule clene from all vyces. Thou art in ſweteneſſe of good lyuyng, yf thou euery day by holy obſeruaunce of thy relygion increaceſt in goodneſſe, hauyng a ſure and parfyte truſt in god that thou ſhalt ſe hym at ye laſt in his gloryous kyngdome and ioye. Thou arte ſwete in good lyuyng, yf thou kepe thy tō gue, and be right well ware that thou ſpeke no wordes of dyſcorde or malyce. Thou art ſwete in good lyuyng yf thou be poore in worldly ſubſtaunce and meke in ſpyrite. Thou art ſwete in good lyuing yf thou be mylde in hert. Thou art ſwete in good lyuynge, yf thou be full of pyte & of mercy. Thou arte ſwete in good lyuynge yf thou hōgre and thurſt more vertu than eyther meat or drynke. Thou art ſwete in good lyuing yf thou be clene in hert and peaceable. Thou art ſwete in good lyuynge, yf thou be pacyent, and ſuffre for gods loue all maner of aduerſytees, ꝑſecuciōs and wronges. Thou art ſwete in good lyuyng yf thou oftentymes haue mynde of thy laſt ende, that thou mayſt be founde than redy without drede of ſyn̄e or of ony wycked grudge of thy conſcyence. Thou arte ſwete in good lyuyng yf thou plant in thy ſoule holy plantes of holy vertues and the lyfe of fathers. Thou art alſo ſwete in good lyuyng, yf thou ſo moyſt and water thy plantes with teares, that they may growe and increas and bryng forth to god acceptable fruyt. Thou art ſwete in good lyuing yf thou bren̄e ſo in the fyre of charyte that yu conſumeſt, thereby all foule thoughtes in thy ſoule. Thou arte ſwete in good lyuyng yf thou be made ſo good on erthe that thou bryng forth yt houdredfolde ftuyt, which longeth to maydenhode and vyrgynyte. Thou art ſwete in good lyuing whan thou ſo weſt euer good ſede in the felde of thy herte, and caſteſt awaye therfro all erthely thynges for to haue yt. Thou arte ſwete in good lyuynge yf thou kepe vertuouſly thy ſcylence. Thou art ſwete alſo generally in good lyuynge yf thou kepe vertue and leaue vyces. And thīke it not harde to lerue vertue, for it begynneth in euery deuout ſoule with ſwetneſſe, the myddle is myxt with laboure, and it endeth with reſt. The begynning is ſwete as mylke, the myddle is ſoure as the crab, and the end is dulcet as hony. ☞ Loue well ſyſter the begynnyng of good lyuyng, drede not the myddle, but ſuffre & pray and our lord wyll make a good endyng. In thy begynnyng thou ſhalt fynde lytell temptaciōs, in the myddes thou ſhalt fyght with temptacion, and in thy endyng thou ſhalt haue a crowne of victory, leaue not of though thou be vexed in ſuch temptacion, but holde forth batayle, for ye reward of the mede ſyttyth on hygh and beholdeth the batayle for to reward the if thou haue the victori. It is no wondre though thou catch or take ſom ſpot of fylth in feyghtyng agaynſt ſyn̄e, for ſyn̄e 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 īmyſſiō & puttīg 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 frō 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 ſyn̄e, and namely of the mynde of olde ſyn̄es, which tormenteth ſore a true turned ſoule. Some there be ye after theyr turnyng & conuerſacion to god, fele many ſtirynges of ſyn̄e, and namely of fleſhly ſyn̄es wenyng therby that they fele ſuche ſtyryng for theyr dampnacion for aſmoche as they can not veryly know in ſuche conflict whether they cō ſent or not, becauſe they fele ſomtyme delectacion, but it abydeth not / and yet they wene other wiſe, let them not dreade of ſyn̄e dampnable in ſuche batayle, though delectacion ſomtyme appere. It is right nedefull that ſuche a new tourned ſoule and faythfull from ſyn̄e haue an enemy for to withſtond, ſo they cōſent not to hym, for to put away ſluggy ſhnes. wylt thou wyt whan yu cōſenteſt 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. • . Qilitia • vita hoīs ſuꝑ terrā. That is, knyghthod is a man̄es 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 ye feare that thou haſt of falling to ſyſte. Before that a man is turned from vice to vertue and good lyuyng the cō pany of ſyn̄es go afore hym, & after that a man is turned to god veryly, than ye 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 frō dulneſſe and neclygence, that they be not ſluggyſſhe in theyr gooſtly batayle. All good folke in as moche as they deſyre nothyng of ye world therfore oftentymes in theyr hertes they be aſſayled with tēptacions and noyſes of ye 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 ye 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 eſ •• ue and voyde from all maner noyſes of erthly •• ynges, and renneſt to the wyſderneſſe of con •••• 〈◊〉 in god. Thou dwelleſt alſo in wyl ••• neſſe whan thou dwelleſt far in thyn intent 〈◊〉 all worldlyneſſe. ❧ Lo ſyſter all this is • alled good lyuyng & ſwetneſſe of ſoule. A ſwe ••• 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 ye ſwete fernour of loue. What is ſweter than Ieſu? Truly nothyng. yf thou can thus loke inward to Ieſu thā feleſt thou ſwetneſſe in good lyuyng, whan thou brekeſt out ſomtyme in ſwetneſſe of louely teares wt a ſwete mournyng for deſyre of Ieſu than yu art in ſweteneſſe of good lyuyng. Suche ſwete teares do goo afore and lede the daunce of loue. Thus thā 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 ſyn̄e deedly. And though yu ſyn̄e by fraylte or by ygnoraūce venyally, anone ſuch ſwete feruour conceyued in god ſhal ſtyre the to very penaūce, for it wyll not ſuffre the to lye long in ſyn̄e. 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 ſyn̄e, as god it forbyd yt thou ſholdeſt thȳk ſo. Els it is cōſumed wt 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 ye vertue of this ſwete fruyt of good lyuyng. ¶ Foure vertues I fynd of this ſwete fruyt. ❧ Fyrſt is that it healeth the corrupciō of our body, as Salomon ſayth. Prouerb .xviii Pulcedo anime ſanitas oſſū. 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 ſyn̄e. 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 ſyn̄e. ¶ The ſecond vertue is, that it ſaueth a man in the fyre of trybulacyon, ſo ye 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 ye 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 ye leaſt hear of theyr heades were not brenned. why was this troweſt thou? Truly for theyr ſweteneſſe of good lyuyng made ye 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 ye 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 correcciō of relygion, whiche rubbeth away ſo thy ſyn̄es 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 wyn̄e 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 ye 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 lyuīg that thou may therby growe to heuenward, & alſo multyply many louers our lorde graūt 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 cōmunycable 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 cōmunycacyon. ☞ Example we haue of the ſon̄e and the mone, and of all the heuenly bodyes whiche appere to man here in erth, how gētyll and cōmunycable 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 ꝑfection and they be ryght ſtraūge and ſoleyn in cōmunycacyon 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, & āſwere 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 abſē ce that he wold be aſhamed to ſpeke in preſēce. In all thy cōmunycacyon 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 cōmunycacyon beware alſo of hearyng of tydȳ 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 yu 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 cōmunycacion 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 cōmunycacyon 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 ꝑaduenture 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, thā 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 cōmunycacyon alſo beware of boſtynge of ony good dedes that thou haſt doone, make neuer other to perceyue by thy wordes ony thing of cōmendacion 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 ſhalbe 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 fyrſt edyfied by the ſhall afterward ſcorne the, and ſet lytell by the. In all thy cōmunycacyon alſo beware of ydle ſpeche, exchue at all tymes. And though they be not rekened among great ſynnes, yet ye 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 ſōtime trobles, diſſoluciōs or other greuoꝯ fretynges of the conſcyence. In all thy cōmunycacyon alſo beware of moche ſpekȳg leeſt yu 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 cōmunycacion 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 yt 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 cōmunycacion, but theyr oſtentacyon and boſtynge, yt they ſhold be knowen connyng. And therfore many good cōmunycacyons be left among relygyous perſones bycauſe of ſuch proud dyſputacyons. In all thy cōmunycacion 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 yt is ſayd, thou ſholdeſt rather amend hym paciētly by turnyng away, and by meke ſhewyng of ye trouthe than by ſharp informyng. In all thy cō 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 ſhalbe 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 cōmunycacion 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 cōmunycacyon 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 ye body that is ſo nedeful to be kept as is the tōgue. 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 ꝓfytable 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 tōgues than in ony other membre of man̄es body. For a tōgue is the mooſt profytable parte of man yf it be well ruled. But why appered ye 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 yu 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 brēnyng in charite, and medcinable by confortyng, than is thy tongue made the pen̄e 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 ſuū et linguam ſuam, cuſtodit ab anguſtijs animam ſuā. 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 cōmunycacyon of thynges by the mouthe. ¶ The fyrſt vertue is, that ſuche gentyll cōmunycacyon maketh vs to be loued, and it is ſo expedyent that it maketh of enmyes frendes, for good cō 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 cōmunycacyon 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 cōmunycacion. 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 cōmunycacyon. Thus a man̄es 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 cōfortable wordes, & for to know theyr cōſcyēce, as Dauyd ſayth. pſ. xviii. Preceptū dn̄ilucidū illuminās 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 vocē fili dei, et q• 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 cōmunycacyon of gods chyldren. And they yt here ſuch cōmuncacyon ſhall be reyſed from theyr gooſtly dethe and lyue vertuouſly. ¶ The fourth vertu is that it maketh our mouthes gods cup or his chalyce, wherī is put and layde his blyſſed body. And therfore it muſt nedes be holy & clene. For right as it were great ſyn̄e to throwe in a chalyce fylth wherin ſhold be put ye holy body of our lorde, So it were ryght great ſyn̄e for to defoule the mouth by foule ſpekyng or ydle ſpekyng, where it ſholde euer brynge forth holy wordes, and wordes of blyſſed cōmunycacyon. ☞ Lo ſyſter thus thou mayſt knowe how ſwere this fruyt of gentyll cōmunycacion is medled with ſad ſcylence. Of yt 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 ye holy gooſt in goſtly lyuers is called Myldneſſe. Of ye whiche fruyt our lorde ſayth thus. Math. v. Beati mites quoniam ip̄i 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 ſū 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 yu 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 ꝑaduenture ſhold make the vnmyl • 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 relygiō, that yu 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 ye conſcyence, Wylt thou well kepe thyne herte in myldneſſe? than abſteyn thy ſelfe from cōtencion and ſtriuīg. 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 ye thy hert leſe not therby this myldneſſe, how ſo euer it is takē 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 dyſtemperaūce of heates wherby thou myghteſt be the more vnmylde in hert. There be two thȳ 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 yt thou be no threatener. The one teacheth the to hurt no body by word. And ye other teacheth the to haue an eaſy hert of forgyueneſſe, without rebukīg or threatenyng. The fyrſt longeth to trouth of good lyuyng, the other to mercy and cōpaſſyon. Theſe be the two ways of our lorde, of the which ſpeketh the prophet thus. Pſ. xxiiii. Uniuerſe vie dn̄i et mīa 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 lyuīg 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 īſtruction, 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? Nothīg els but as I ſayd before by the auctoryte of the prophete ye ways of god. what be theſe ways? Veryly trouthe and mercy. Trouthe for to aſke & requyre forgyueneſſe mekely of them that yu 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 yu wylt come to this vertue of myldeneſſe yu muſt be ful of pyte, which maketh a hert ſwete, by ye 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 yt it loueth that it prayſeth. and than it ſeketh ſweteneſſe of deuocyon. of the which the herte is replete and made mylde. O now is ſuche a mylde herte ſwete bothe in the ſyght of god and man. For all that it ſpeketh is of ſweteneſſe of loue, of peas, of vnyte, of chaſtyte, & of charyte. Suche a ſoule is euer occupyed in vertu, eyther in deuout wepyng & waylyng, or in holy redyng or heryng of vertue, or els holy medytacyon of our lordes paſſion, reſtyng here in his precious woūdes, 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 animā tuā. 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 ꝑfice & 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 impacyēce. 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 ye Adamant dooth. And alſo I haue gyuen another token in thy face ye thou ſhalt be harde as the Flynt in ſuffraunce.

¶ The thyrd vertue is, that it amendeth ye 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. Qm̄ ſuper venit manſuetudo & corripiemur. ❧ Lo (he ſayth) whan ye 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 ye dome, than amonge all other ſpecyally he wyll gloryfy all mylde ſoules which haue in this lyfe borne ye 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 ye 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 īpoſſibile eſt placere deo. ❧ without fayth (he ſayth) it is īpoſſible 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, Thā 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 ye werkes of beleue that is of true lyuȳg 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 deū nichi • ne cligit. ❧ He that dredeth god is in nothyng neclygent. But for bycauſe many there b • ye 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 meng • co and defouled wt euyldedes, as Salomon ſayth. Eccl. ix Qui in vno offēderit multa bona ꝑdet. ❧ 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 cl • ne ſoule which deſyreth to lyue vertuouſly begynneth fyrſt with drede and endeth wt charyte, and ſo by ſuche louely drede it hath no wylt to ſyn̄e. But ſuch one ye 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 ſyn̄e yf he durſt for feare of payne. ☞ Lo ſyſter yf thou wylt lyue well, fyrſt ground thyn intēt of loue in drede, and than begyn to do well, Oft tymes many there be that forſake the ways of euyl lyuyng and take an habyte of holy lyuȳg, which as ſoone as they haue an entre of vertue anone they forgete what they haue ben, & wyl not waſſhe away theyr olde ſynnes by waylīg and penaūce doyng, but rather be glad for to be cōmēded & prayſed for theyr takyng of ꝑfeccion deſyrynge to be made more of, and the better to be ſet by than other of more longer tyme in ꝑfection, which therfore be wors in ye ſight of god, vnder ye habyte of holyneſſe than euer they were before vnder a ſeculer habyte. All ſuche haue holy wordes but lytel of holy lyuing They can wel teache other, but they noryſſhe not that teachyng with holy exſample. And ſo as moch as in them is thoſe that they edyfye in wordes by theyr lyuyng dyſtroy them. All ſymulacyon ſyſter auoyd away from the. Shewe in worde euer and in dede as thou ſholdeſt relygiouſly. Begyn and make an ende with contynuaūce. Many, begyn and make none ende, but mar or loſe ye merite of theyr good begynnyng with a bad endyng. Therfore lyue as thou dydeſt begyn. Be euery houre as thou was the fyrſt daye. Loke how meke, how lowly, how charitable, & how deuout, and how ſad thou were the firſt day, ſo be euery day. Lete thy fyrſt day be thy myddel days, and thy laſt day. For thou haſt taken vpō them thyn entre of religion for to go in ye ways of the lorde. In the begyn̄yng the ways ſemed ꝑaduenture ryght ſtreyt and harde, but wt good vſe and contynuaūce, & with good wyll it wyll waxe large, eaſy, & pleaſaunt There is nothȳg hard to a good wyll, for the yoke of good lyuing whi • h is our lordes yoke is full eaſy to them yt haue ones begon for to bere it. Of one thynge I wold that all newe begynners were wel ware ye whan they be torned from euyll to good, they waxe not proude for vertue yt they haue found, but be gooſtly glad, & thanke our lorde leſt they fall moch wors by vayn glory than they fell afore by other vyces or they knew vertu. In euery begynnyng of vertue old cuſtomes of old conuerſacyon putteth them oft in preaſe. To let ye intent of vertue that vneth they may be ouercome. Therfore ꝑſeraunce muſt ſore labour for to bryng vertue in vſe. As many ſtyrynges as the ſoule hath to vertue, ſoo my paces ſhe gooth to vertue, & profyteth therin. Many there be that the more they encreas in aege the more they diſcreas in vertue. Alas choſen ſoules do not ſo, for ye more they increas in aege ye more they growe inwarde in aege of vertue. Therfore ſyſter yf yu wylt not wax wery of newe begon vertues, it is full nedefull for the to thynke euery daye as long as thou lyueſt that thou art but a begyn̄er and not yet waxen olde in vertue, and ſoo ſhalt thou neuer be wery of vertue. All vertuous folke the more higher they be toward god in worthyneſſe of vertue, the more ſubtylly they eſpy in themſelf that they be vnworthy and vnkind ſeruauntes to god. why is that troweſt thou? Truely for the more nere they be to the lyght, ye more better and clerer they ſe themſelf & fynde ſynnes which haue long ben hyd within them and ſo the more that they do knowe themſelf, the more indygnacyon they haue of wycked & bad workes doone afore. who ſo wyll increas in vertuous lyuyng he may not conſider what euyls other do, but what good he ſhold do. ❧

¶ Thus ſyſter ſuffre grace to growe in the wt thy bodyly aege. For the more older thou art in grace, ye more parfyte is thy good lyuyng. Euer myſſe lyke thy ſelf in thy ſelfe, yf thou wylt come to that ye yu haſt not yet. For there that yu haſt pleaſed thy ſelf in thy ſelf, there ſtode vertu ſtyl and it increaſed not, but decreaſed. yf thou wylt that vertu increaſe adde therto mo vertues and walke forth ryght. Stand neuer ſtyll, turne neuer backward agayne, go not out of the way, thou ſtandeſt ſtyl whan thou profiteſt not, thou goeſt backward whan thou turneſt agayne to that that thou haſt forſaken, and thou goeſt out of the way whan thou falleſt from the fyrſt intent and purpoſe of relygion. Good ſyſter therfore ren̄e faſt from vertue to vertue, that at the laſt thou may ſe that contre where al vertuous people be, thy frendes, for there is a bliſſed company which abyde the and deſire thy preſence. for thoughe they be ſure of theyre owne endles helth, yet they be full beſy for thy helth, therfore as I ſayd ſtand not ſtyll, but be euer ren̄yng. for eyther thou muſt aſcend or diſcend. If thou ſtand ſtyll thou muſt nedes fall. There is none ſo parfyt that whan they haue won̄e the hyeſt poynt of parfeccion as it may be had in this lyf yet they ſhall ſeme ſomwhat leaſt vntowched of the fyrſt degre of ꝑfeccion. And why is that? Truely for they ſhold fele in themſelf by mekeneſſe as if they had no parfeccion at al, & thynk that vneth they haue towched the leaſt point of parfeccion. It is a great parfeccion, knowlege of imꝑfecciō. Therfore ſiſter ye more yu knoweſt thyne imꝑfection, the ꝑfyter yu art in ye ſyght of god. And the more yu feleſt the diſeaſes & ſorows of other, the more is thy ꝑfection. The condyciō of all ꝑfyte folke is in euery good werke for to ſeke the prayſyng of our lorde the auctour or begyn̄er of all good werkes ye in all other pryuate prayſinges they may haue no ioy. Euery ꝑfyte ſoule as ſoone as ſhe hath ouercome a vyce, anone ſhe armeth her agaynſt ye releue & woundes which is leaſt of vyces, leſt they enfeſter & ſtynke. Alſo yf yu wylt be ꝑfyte in good lyuing be neuer vnpacyent of ye imꝑfection of other. For if yu can not ſuffre the īꝑfection of another yu ſheweſt well ye thou art not parfyte. Alſo euery parfyte ſoule in true lyuyng hath euer ynough of temporall goodes whan it hath ynough ſcarſly. It deſyreth no gyftes. Scarſyte of lyuelode it ſuffreth wtout grudgyng. It ſtryueth neuer for no nede. It can hongre & not grudge. It can be pore & haue no nede. He is poore in vertue & not in poſſeſſyon of tēporall goodes yt cannot ſuffre penury. He is riche in ſoule yt hath nought, & deſyreth nought, for to haue of tēporall goodes. He yt is ꝑfyte deſyreth nothyng. for that yt is nedeful for ye body it receyueth, yf he may eaſyly haue it. And yf it may not be had, it is eaſily ſuffred. Euery ꝑfyte ſoule is mighty & ſtrōg in ſuffraū ce of ſcarſyte. ☞ Of this ꝑfection I fynd fewe & namely in relygion. I fynd many in relygion yt begyn feruētly & gooſtly, but they end fleſhly.

Alas. Therfore ſyſter yf yu wylt contynue as yu haſt begon, be true to god in thy thought, in thy promys, in thy werke, & in thy dedes. Be euer feruent in ſpyrite, and be well ware that thou truſt not to thyne owne merytes, for ſoo ſhalt yu loſe grace. An holy deſyre helpeth moche vnto a ſoule to good dedes. where that euer a ſoule is beſy in good werkes, & glad in feruour of good lyuyng, in ſuch one is very fayth of true lyuig. This fruyt of true faythfull lyuyng hath .iiii. vertues. ¶ Syſter one is that it maketh a ſoule truly to be commended. as Salomon ſayth. Prouerb .xxviii. Uit fidelis multum laudabitur. ❧ A true lyuyng ſoule (he ſayth) ſhall moche be cōmended This cōmendacyon is not onely of a man, but alſo of god, and of all his ſayntes. For it is great lykyng to ſayntes for to knowe good lyuers in erthe. The ſecond is that it maketh a ſoule hyghly to be enhaūced and promoted to gooſtly dygnyte. And therfore it was that our lord ſayth. Math. xxiiii. Quis putas eſt fidelis ſeruus et prudens quem conſtituit do minus ſuper familiam ſuam. ❧ whiche troweſt thou is he whome our lord ſhold enhaunce and promote aboue all his meyny? As who ſayth, none but ſuche one that is bothe true and wyſe. True in good lyuyng, and wyſe in gouernaunce. Lo though it ſo be that two thynges be reherſed in this auctoryte, yet faythfulneſſe of true lyuyng is put afore. The thyrd is that it maketh a ſoule vertuouſly to be loued as wel of god as man, as Salomon ſayth. Eccleſi. xxxiii. Si eſt tibi ſeruus fidelis fit tibi quaſi amicus: quaſi fratrem ſic tracta eum. ❧ yf thou fynd a true ſeruaunt, cheriſſhe him as thou woldeſt thy frende, and as thy brother treate hym. Lo ſyſter by this thou mayſt know that in ye ſyght of god, a true lyuer is cheryſſhed as a frende, & in ye ſyght of man as a brother. The fourth vertue is, that it maketh a ſoule to receyue ye crowne of endeleſſe mede, as our lorde ſayth to euery true lyuer thus. Math. xxv. Super pauca fuifti fidelis, ſupra multate cōſtituam. Vpon few thynges (he ſayth) thou haſt be founde true in this lyfe, and therfore I ſhall ordayne for the a crowne of endleſſe mede and rewarde, ſo to be ſet aboue many thynges. O now is this fruyt of good true faythfull lyuyng a fayre fruyt. ❧ Good ſiſter eate ſpecially of this fruit, for with out this fruit is there no fruit ſaueri. It is ſo ſauerly a fruit that it ſmelleth and ſauoreth in to the blyſſe of heuen, where all true faythful ſoules through eatyng of that fruyt whyles they lyued in this life benow her boured wout ende. Amonge whome I hope to ſe the Amen. ❧

¶ The .X. Fruit of the tree of gooſtly lyuers, is maner of good lyuyng. Capitulo. Decimo. ¶ Of good Lyuyng.

THe .x. fruyt of the holy gooſt in euery gooſtly lyuer is called maner of good lyuyng, which is alſo a ful precious fruyt. This maner of good lyuynge ſtandeth in a reaſonable conuerſacy on, as whan thou gouerneſt manerly after reaſon all thy wordes and all thy dedes, ſo that all thy lyuyng may ſauoure ſwetly to all folke as ſaynt Paul ſayth. Phi. iiii. Modeſtia veſtra nota ſit om̄ibus hominibus. Solyue (he ſayth) that your vertuous cōuerſacion may be knowen to all men, who ſo foloweth the haſtines and beaſtlynes of his owne wyll, and is not gouerned by modeſtnes or ſoftnes, or manerly conuerſacion, is lykened rather to a beaſtly man, than to a reaſonable man. O this maner of lyuynge our lord. Ieſus gaue vs example, for he himſelf diſpoſed all thynges in meaſure and in eaſy maner, that we ſhold manerly and eaſly without haſtynes be gouerned. This is ſyſter one of the vertues wherin all choſen ſoules be arayed, as the apoſtell ſayth. Col. iii. Induite vos ſicut electi dei ſancti et dilecti viſcera mie benignitatē humilitatem, et modeſtiam. ❧ Araye you (he ſayth) as gods choſen and wel beloued chyldren with mercy, benygnite, mekeneſſe, and manerly ſoftneſſe of good conuerſacyon. It is alſo one of thoſe ornamentes wherin byſſhops ben arayed, as the ſame apoſtle ſayth. Tit. i. Oportet epiſcopum eſſe irreprehenſibilem, non ꝑcuſorē ſed modeſtum. ❧ A byſſhop he ſayth muſt be in all his lyuyng vnreprouable, no ſmyter, but modeſt and ſoft in all good conuerſacion. ☞ Lo ſyſter all thy good lyuȳg auayleth not, but it be gouerned manerly, that is in hert, in mouth, & werke. Manerly modeſtneſſe is in two thiges / that is in refreynyng of ſuperfluyte of thoughtes and ſuperfluyte of deſyres. Beware that thyne hert be not occupyed about vnprofytable thoughtes. & that deſyre is nothyng but ſuche thyng as is very nedefull. Holde the content wt meat and drynke and clothes, rather in a ſcarſe wyſe than in a large wyſe. Manerly eaſyneſſe of mouthe reſtreyneth ſuperfluyte of wordes, whiche maketh vs for to ſpeke eaſyly, ſoftly, & demurely without haſtyneſſe in refreynyng of our vnreaſonable Wylles. Manerly ſoftneſſe of werke reſtreyneth the exceſſe of our dedes, that we be not to importune and beſy in all our werkes, But ſoftly and eaſyly we ſhall wyn̄e vertue without ſtruglyng or ſtryuynge with god. For all ſuche haſty gatherers of vertue fall oft in ſin̄e, and ſo be made poore and nedy, & loſe al theyr good dedes which they haue gadred afore. Though it ſo be that a modeſt laborer and a manerly gaderer of vertue do not ſo many good dedes as do haſty gaderers. yet al ſoft and eaſy gaderers kepe better that they haue won̄e, and haue moch more gooſtly reſt in theyr gadering than haue ſuch haſty befyers in good werkes, as wyſe Saloman ſayeth. Eceleſiaſtic. xxxi. Sompnus ſuauitatis in homine parco. ❧ A ſlepe of ſweteneſſe is in a ſcarſe man. By this ſlepe is vnderſtand eaſyneſſe of vertu, yt is reſt & quyetneſſe of ſoule is more plēteouſly in an eaſy man manerly gaderyng vertue, than in a haſty gaderer. Vertue that is ſoftly or ſobrely gadered proueth, and that yt is haſtyly gadered & ſodeynly ſtandeth in great peryll for to be loſte. Therfore ſyſter deſyre neuer to be haſtyly & ſodeynly vertuous, that thy lyfe may ſhyne cōtynually by good exſample, and abyde ꝑpetually without ceaſyng. why is that troweſt thou? yt ſome which were ſomtyme parfyte be now vnparfyte? Truly for theyr parfection caught no rote of abydyng, bycauſe of haſty ſettyng, whiche oftentymes with euery wynd be ouerthrowen and caſt doune. Do not yu ſo, but wyn̄e vertue ſoftly and ſobrely, and that ſhal euer abyde what wynde ſoeuer come. ☞ yf thou wylt veryly wyn̄e ſure abydyng vertue, Fyrſt labour in all that thou mayſt to haue a good and a true conſcyence, and than ſhall all thy conuerſacyon ſmell ſwete in good fame to all folke. Thy good conſcyence is neceſſary for thy ſelfe, & thy good fame for other. It is not ynough for the to lyue well, but yf thy lyuyng be good exſample to other. Therfore it is that whā a chylde is chryſtned it is anoynted with holy creme whiche is made with oyle & bawme. By the oyle which is ſhynyng is vnderſtond a clere ſhynyng cōſcyence 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 wyn̄e 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 yt 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 yt it may euer ſhyne in vertu. For better is a good name than moche rycheſſe ſayeth Salomon.

☞ Thus ſyſter kepe manerly in vertue thy cō 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 lyuȳg, & thou ſhalt fele great reſt and ſweteneſſe therin. And than by thy lyuīg they that be dead in bad lyuynge ſhall be reuyued and quykned to good lyuyng, And they that be quykned in good lyuyng ſhalbe 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 ren̄e not, for manerly goyng and eaſy becometh a relygious ꝑſone, except it be eyther for great nede, or that ony great peryl cauſe the to goo faſt or to ren̄e. 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 moderacyō, 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 lyuīg, but meaſure yt 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 wyn̄e vertue, but with a good wyll wyn̄e 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 wan̄e it here with moderat lyuyng. Amōg 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 yu ſoone fele how ſwete this fruit of eaſy moderate lyuyng is. And than alſo ſhalt yu fele more gladneſſe of a good conſcyence whā ony heuyneſſes come, than of a bad conſcyence among erthly delytes. Which ſhall be to the thā as a paradiſe full of temperaunce, myldneſſe, & ryghtouſneſſe. O how mery it is, to haue a tē ꝑate 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, yt 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▪ the whiche ſymple innocency kepeth a ſoule from worldly wyckedneſſe. A moderate and an innocent lyfe is not for to be greued with thē that noyeth the. And though thou be noted and marked of all folke, ſuppoſe rather yt 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 ſyn̄e. Kepe not onely innocēcy in thy ſpeche and in thy dedes, but alſo & pryncypally in thy hert. who ſo hath ſuch eaſyneſſe and manerly lyuing in innocency he ſhalbe 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 ye ſight of god exalted the more. Yf he fyght agaynſt vyces he ſhall haue ye 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 gaderīg 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 prouydē ce of god, which ordeyneth all his ordynaūces 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 ye 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 yu 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 lyuyng is Contynence. Ca. xi. ¶ Of Contynence.

THe .xi. fruyt of the holy gooſt in euery gooſtly lyuer is called Contynēce which is a precyous fruyte ye ſtondeth moch by abſtynence. For by abſtynence vyces ſhold be deſtroyed, & not the body. but that the body wax not bold in ſyn̄e but rather quycke in good werkes, therfore abſtynence is very expedyent. The vertue of contynence is nought but yf the body be tamed dyſcretly by abſtynence, ſo that all inordynate affections be therby withdrawen. For els al abſtinence ſtandeth in none auayle, yf the body be ſuffred inordynatly to be encombred in vyces. If our meate be euer taken as we wold take a medycyne than ſhall we lyue contynently. And as ſoone as we lete go at large and releaſe ye reynes or the brydle of contynence in taking of our meate and drynke inordynatly, haſtyly, and wt pleaſure, anone the ſnare of lyking & carnall luſt is about priuely for to deceyue vs. Therfore as oft as nede requyreth we eate and drynk, ſo oft we of ryght ſerue the fleſſhe and ye body, as lordes gyue to theyr ſeruaūtes that nede is. What is this vertu of contynence in this place? but ſobreneſſe of lyuyng, by the which ſobreneſſe the body receyueth bothe meat and drynke & ſlepe. There be many maners of ſobreneſſe in contynent lyuyng. Of the which ſobreneſſe incontynent lyuyng. One is abſtynence for medycyne, and that is for helth of body. Another is abſtinē ce of auaryce, & that is for to ſpare coſtes. The thyrd is abſtynence of ypocriſy, and that is frō vaynglory. And the. iiii is abſtynence of pouerte, and that is for nede. The .v. is relygious abſtynence, and that is for wynnyng of vertue, for dyſtroyenge of vyces, and for ſharpynge of our gooſtly vnderſtanding, in wyn̄yng of wyſdome. For ryght as erth ſtoppeth a wyndowe that the lyght may not come in, ſo the vnderſtā dyng gooſtly is ſtopped with exceſſe of meate & drynke that we may not fele nor ſe the waye of vertue. Sobreneſſe is than a merytoryous vertue, whan it is done pryncipally for god, and in good forme, in ſuche wyſe that the body be prouyded after his nede without ſuperfluyte, ſo ye it fayle or faynt not afore his tyme, for to moch ſcarſyte or labour, but that it be wyſely kept ye • t wax not wanton in moch reſte. All our intent ſhold be occupyed about the profyte of the ſoule in loue and knowlege of god, and in al ſuch thinges that may lede vs to the loue of god. For the ſoule is not made for the body, but the body for the ſoule, that it ſhold bothe ſerue it and help it, to that intent yt the ſoule with the body myght come to the knowlege of god. The ſoule is only made for god, for to be knyt and coupled to god. To our lord it longeth for to ſlee, and for to quicken agayne ſuch as he made. Therfore it is vnlawfull to vs for to ſlee that he hath made, that is our body. vyces he wold we ſholde fle in our body, but not the body by to moche abſtinence, whiche ſhold be ruled ſoberly by contynence, & not dyſtroyed by abſtynence. He dyſtroyeth and ſleeth hymſelf that vndyſcretely by abſtynēce and other grete labours (paſt meaſure) maketh hymſelfe ſo feble that he may not ſerue god as he ſholde diſcretly and ſo decayeth from his ſeruyce, or than the ordre of kynd wold, though it ſo be that feruour of deuocyō or pure ſȳpleneſſe excuſe ſome. The holy apoſtle wold that our ſeruyce ſhold be reaſonable, and not vnreaſonable as it is wryten thus. Ro. xii. Bacionabile ſit obſequium veſtrum. ❧ Now ſyſter yf yu wylt wyte in what thynges lyeth contynent ſobreneſſe I ſhall tel the? Sobreneſſe ſtandeth in .iii. thynges. that is in qualyte, quantyte, and maner. ☞ In qualyte, that thou deſyre no delycates nor precyous meates and drynkes, nor alſo coſtyous, but ſuch ſymple meates and drynkes that lyghtly may be had, and that nature may be ſuſteyned without exceſſe, that thou fall not in to the ſyn̄e of glotony. ❧ In quantyte, that thou eate nor drynke not to moche, nor ofter thā it nedeth, as thy rule techeth. But temperatly that it be to the body refreſſhyng, and not as a burden. All ſeke folke be fre from this rule / for they may eate and drynke as oft as theyr ſekeneſſe requyreth. In maner that thou take not thy meate and thy drynke to gredyly, nor to haſtyly. nor to receyue it vnmanerly, but eaſyly, and relygyouſly / ſo that your eyes be not lokyng about hyther nor thyther, for to ſe what thy ſyſter hath in her dyſſhe. But only hold the content with ſuch thynges as thou haſt afore the. Eatyng and drynkyng with drede of god & in ſcylence / not haſtyly as though thou ſhold neuer haue ynough. Fyll neuer thyne eyes before thou fylleſt thy palate. But with thankynges of god hold the content. rather ſuffryng ſcarſyte than habundaunce. Set not lytell by thy ſeruyce, nor dyſpiſe nothing yt is ſet afore the. Nor grudge not though thou lacke ſauce, ne though thy meat be myſſe ſod or roſted. But think that many better than thou art hold them pleaſed wt fewer meates, and more homly dreſt than thou haſt. For that thou putteſt away from the they take for great deyntees. Suffre pouerte Chryſtes famylier frend to be homly with the, and yt loue with all thy myght bothe in meat & drinke clothes and in all other thinges. Se and behold how meke poore folkes be in theyr apporte, in theyr anſweres, and how ferefull. ſoo do thou. Playne neuer nor grudge neuer for wantyng of meat & drynke nor clothyng. Euer hold thyſelf vnworthy for to haue y• thou haſt. For lacke or want of outward thīges mekely borne encreaſeth inward thynges by grace into grete gooſtly rycheſſe of a good conſcyence. The contrary dooth habundaūce and plente. For where that moche habundaunce and plente is in outward thynges, therfore the mooſt parte is great ſcarſyte inwardly of graces. Of ye meaſure of eatīg and drynkyng it is full harde for to gyue a certayn rule, but thus, that thou kepe a good meane betwene to moche and to lytell, ſo that thou eate not ſoo lytell that thou may not ſerue god, but be faynt and wery of thy comyn labour in religion. And that thou eate not ſo moch that after thy meat thou haue no wyll for to pray, nor for to rede, nor for to be quycke vnto ſuche thynges as thou art bound to. betwene theſe two kepe a meane. Alſo of thy ſleping kepe the ſame rule & meane. Thus yf yu gouerne the in thyne eatyng & drinking thy meat ſhalbe to the more ſauery. more ꝓfitable, more holſom, & leſſe greue thy ſtomake, and lyghtly for to be digeſted, & alſo it is more honeſte & relygious, & wtout ſyn̄e. He ye lyueth ſobrely is right able to vertu, for he is quyk to do all good ded, more chaſt in his lyuīg, wyſer in his ſpeche, redier to deuociō, & cleuer in his affection. Alſo al ſobre folk be more retētyue in wyt than other. There be .iii. degr • es of abſtinēce 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 delectaciō of meat and drinke in vnlawfull tyme. And not for to ſet his intent for to eate & drink ſuch thinges as be lykerous / rather ſtyrȳg to vnclēneſſe thā to clēnes. A beeſt yt only can none other thīg 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 yt 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 ſyn̄e. ¶ The ſecond degre of ſobreneſſe is to abſteyn from certayn lawful thinges / as is frō fleſſhe / from wyne / from mylke / from fyſſhe / & for to be wel contented with ſharpe vitayles, yt is with homly bread / with thyn̄e ale / with comyn potage / & oft for to faſt / and for to abſtryne from ſuche meates & drinkes ye ben mooſt lykerous. as religious folke / deuout folke / & repentaunt folke do. But religious muſt do theyr ſpeciall abſtynēce, 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 ye 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 ye lyuelode is the better it ſhold beloued. And yf ſomtimes we muſt nedes eate delicate meates, thā 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 yu wylt come to the very vertu of contynency in ſebre lyuyng yu muſt be cōtent though yu lackeſt of ſuche meat & drynk ſōtyme as yu woldeſt haue. And be not ſory though yu lackeſt them as ſome be, which ſomtyme whan they want ye meat yt they deſyre they be ſory & grudge, & put away ſhame, nothyng thynking of theyr profeſſyon, conſydering how yt ryche folke want ſomtyme that they wold haue. moch more than poore folke ſhold hold them content ye ryche folke want. Thou muſt alſo be glad to lacke, & in wyll for to want for gods ſake, and for ye loue of ſobreneſſe, & for good exſāple of other. ❧ O ſyſter ſe what vertue is in ſuch contynent lyuing. It purgeth the ſoule / it reyſeth the wit it maketh ye fleſſhe ſubiect to ye ſpyrite / & it maketh the hert lowe & contryte. Scarfite is ye mother of holyneſſe. By abſtynence & by faſting the batayles of ye fleſſhe agaynſt the ſoule, and ye batayle of the ſoule agaynſt the fleſſhe do ceaſe. Which abſtynence letteth the ſeruannt ye body, for to aryſe agaynſt ye lady ye ſoule. & ſo all ſuch cōflycts & batayles by faſtīges & abſtynēce do ceaſe Scarſyte of meat & abſtinēce of drȳk make vices to be vnknowē, for lyke as ye ſpettel of a faſtyng body ſleyth an erthly ſerpent. So moch more the faſtyng of a deuout ſoule ſleyth ye ſerpent of vicious lyuing Abſtinēce both quickeneth & ſleeth, it ſleyth the vicious leuyng, and quickeneth ye ſoule to god. Abſtinence wt good workes is moch acceptable to god. They yt abſtayn & faſt from meates and do euyl, they folow the cōdicion of fendes whiche neuer eate, but they be neuer wtout wickednes. If thou wylt be very cōtinent in ſobrenes and abſtinent leuyng, let not only thi throte faſt from meat, but the eye from vanite, thy eares from myſheryng, thy tongue frō myſſpekyng, thy hand from myſtouchyng, & thy ſoule from proper wyll, & ſo ſhalt thou be a cōtinent 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 frō corrupcion of gloteny & exceſſe, ye ſoule is fre from ſyn̄e, & 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 abſtinēce, is cōſtrayned for to obey to the ſoule, & leaue wantonnes, As ſaynt Paul ſayth .i. Corinth .ix.

Caſtigo corpus meū et in ſeruitutē redigo: I chaſtyſe my body (he ſayth) and bryng it vnder in to ſeruitude & bondage vnto the ſoule, yt by ſuche chaſtyſyng by abſtynence it may the better ſerue the ſoule & obey therto. The .iii. vertu is yt it gladdeth bothe god & his aūgels. 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? Nothīg els but a departyng from ye 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 fruiciō & felawſhyp of holy ſaȳtes in heuen. The .iiii. vertu is, ye it kepeth a ſoul from ye wicked enemy of luſt which luſt is bitterer than deth. As Salomon ſayth. Eccl .vii. Inueni amarierē morti mulierē. Lo (he ſayth) I haue foūde a more bitterer enemy than is dethe. And what is yt? 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 cōtynently in abſtynēce. For though abſtynence be but a homely fruyte, Yet it is a holſom fruyt and a ſauery, in aſmoch 〈1 page duplicate〉 〈1 page duplicate〉 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 heuēly kȳg. 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 & ſoule after fallyng. For after long chaſtiſyng of the fleſſhe the ſoule and body is come to whytneſſe & clenneſſe of chaſtyte. Vyrginite hath no ſuche labour, for it groweth and contynueth wt nege of yeres, & euer is kept hole in whytneſſe vnto ye ſelf aege, as a lylly dooth wtout ony laboure, by kyndly growing. It is not ſo of chaſtyte which I lyken to byce or whyte lynen clothe, made wt great beſineſſe. Fyrſt the fler therof is grene as graſſe, & than it is dryed. after that beaten, & ſo made clothe. whiche clothe is oft watred & ſonned vnto the tyme it hath taken whytneſſe. So chaſtyte muſt be won̄e and kept. For chaſtyte bereth his name of chaſtyſing. ☞ Firſt who ſo wyll be chaſte & is no vyrgin, he muſt dry vp ye erthly gren̄eſſe of lyking & fleſhly luſtes by lothneſſe & hate of ſyn̄e, than for to kepe hm therin, by chaſtyſing or by reaſonable abſtynence and wakinge wt other bodyly exerciſes. And after yt to water it by oft waylyng and wepyng ye god wold kepe ſuch clen̄es in them ye he may be ſonned in the light of grace, euer to be kept clene frō falling. Thus ſiſter a man may be chaſt yt is no vyrgyn. For as ſaynt Auſtyn ſayth, vyrginite is a ꝑpetuall medytacion of īcorrupcion in a corruptyble fleſſhe, & a holyneſſe wtout experyence of cōtagious filth. Such virginite is euer kept as long as the hert wtſtondeth yt it conſent not to no maner of corruption. but euer to haue a lothneſſe. He yt wyll be a vyrgin he muſt in the begī nyng of nege & diſcrcion fyrſt refreyne the kyndly ſtyringes of corruption of nature, & ſo diſtroy yt fyrſt ſawtes of kynde, which be ryght ſharpe in ye begyn̄yng, and than euer after he ſhall find good peas wt his fleſſhe, and ryght ſeldom ſawtes, but ſuche yt may eaſyly be withſtand wtout ony peryll of leſyng of vyrginite, for the head of the fyrſt ſuggeſtyon is broken. The contrary labour hath chaſtyte. For as ſoone as he hath afore lyued vnclenly & vnpurely, begynneth for to lyue chaſte, anone he fyndeth batayle, & as it ſemeth many intollerable heates of ſtyringes, wt vnſacyable fannynges & ymagynacions of the deuyll, whiche ſtyreth the fleſſhe to be īportune and for to moeue a man to ſyn̄e by many ꝑcuſſyons of vnkyndly heates. O how in ſuch batayles a wretched man ſtādeth in grete peryll, but yet yf he myghtily wtſtand it he ſhall haue ye vyctory and alſo great mede. Is it not troweſt yu a great mayſtry for to ouercome him of ye which ſōtyme we were ouercome. A wound ones healed if it be agayn ſoone after broken, it can neuer be healed agayn wtout ſome marke. And therfore though the batayle of chaſtite be neuer ſo medefull, yet it is a batayle of ſuffraunce & of ſtrokes, but vyrgynite which was neuer hurt is a batayle of gyuyng of ſtrokes, for it hath quenched the ſtyrȳges of ye fleſſhe, & therfore it receyueth none. It hath broken ye ſerpētes heed, & he therfore fleeth fro hȳ, & dare not abide batayle. Thre great rewardes I fynd that our lorde gyueth to virgins & maydēs. One is. ye amōg al rewardes, he maketh virgins receyue a. C. folde fruit, where clēneſſe of wedlocke receyueth but xxx. fold, & the clēneſſe of wydowhed but ſixty. The ſecond is, that all virgins & maydens. ſyngeth a new ſong which none may ſing but they The .iii. is that they folow the lambe where ſo euer he go. All chaſt ſoules be as aūgels in erth, & coſyns to aūgels, for there is none of ſo nygh affinite that may approche to aungels, as vyrgyns & maydens do. Of this I fynd auctorite in holy writ, where it is writē thus. Mat. xxii Qui ne que nubent, ne que nubent̄: Erūt ſicut angeli dei. They yt nether wed nor be wedded in erth ſhall be as aungels of god. ☞ Lo ſyſter this is the ſouerayn ſingularite or pryuylege, whiche is giuen to virgins & maydens, for to be coſyns to aūgels. Vyrgyns & maydens receyueth a. C folde fruyt, yt is a. C. fold rewarde in blyſſe, & ſo they excede in meryte & rewarde the ſyxty fold. fruyt of wydowes, & the .xxx. fold fruyt of wedlocke, whiche ſhalbe benethe them as ye nōbres ben. The ſecond is, yt all vyrgyns and maydēs do ſyng a newe ſong which none may ſyng but they. But what ſong is this yt is ſo ſyngulerly gyuen to maydens & vyrgis? where ſhold we fynd this ſong that is called a newe ſong to thē? Fyrſt we muſt ſeke out this ſong among all the ſonges yt we fynd in holy wryt, whyther it be the ſong that aungels ſyng in heuen Alleluya. Nay it muſt be ſuch a ſong ye maydens may vnderſtand. That ſong is onely aūgels ſong, deſyryng our ſaluacion. it is good, but yet it is an olde ſong afore the incarnacyon. we muſt haue a newe ſong. whyther it be yt ſong which Moyſes ſong whan he had led the children of Iſrael ouer ye read ſee, whan he ſong thus. Exodi .xv. Cantemus dn̄o. &c. ❧ Syng we now to our lorde (he ſayd) for gloryouſly he is magnyfyed, in as moche as he hath bothe hors and man of our enemyes drowned and throwen in the ſee. Nay, this is not a newe ſong, but an olde ſong, yet it is partynent vnto mannes ſaluacyon. Many ſonges I rede of olde ſonges full good & vertuous, but none of theſe ſonges I fynde ſinguler and new longyng to virgins & maydens. There is one ſonge whiche is new and ſynguler for them, and that is the ſong whiche ye blyſſed virgin Mari our lady made, when ſhe was with our lorde, and our lorde wt her by his worthy incarnaciō. This new ſong is called. Luc. i Magnificat aīa mea dn̄m. My ſoule (ſhe ſaid) magnifyeth and maketh our lorde great. After the great ioyeng of ſaint Iohn̄ whyles he was yet in his mothers wombe, & after the worthy cōmendable propheci of Elizabeth his mother, This bliſſed virgin & mayd in cōforting not only of virgyns and maydens, but alſo of all man kynde began mekely & wyſely a new ſonge and ſang. Magnificat aīa mea dn̄m. As who myght ſay thus. All other of olde tyme pronounce our lorde a great lorde, and a worthy, as all reaſonable creatures ſholde. Other alſo proued & ſhewed our lorde great & worthy. But I now make our lorde grete. For lyke as the worker is more cōmendable than ye worke, ſo is this ſong more cōmendable than all other ſōges. For it is new bryngyng in our ſaluacyon. ☞ Lo ſyſter this ſong was made of a vyrgyn & a mayden. All maydens may be ioyfull, for by a vyrgyn & a mayden was fyrſt begon this newe ſonge of our ſaluacion, Than the ſong of vyrgyns ſhold nothyng els be but the mynde and meditacyon of our lordes incaruacion, and euer newly to haue in mynde the byrth of our lorde whiche is yt new ſong of our ſaluaciō. None may ſyng this ſo veryly but virgyns & maydens, for becauſe a mayde and a vyrgyn was ye fyrſt that cauſed it and made it, & that bliſſed lady our lordes moder vyrgin & mayde was the fyrſt yt made a vowe to vyrginite and offred ye glorious gyft firſt of all to our lord. For though our lord ſayd by yt lawe. Gen̄. i. Creſcite et multiplicamini et replete terram. ❧ Growe and encreaſe, & fulfyll the erthe (he ſayd). to vyrgins & maydēs, 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 aīa mea dn̄m. ❧ The .iii. thing is, that all vyrgins & maydens folowe ye lambe whyder ſoeuer he gooth. By this lambe I vnderſtand our lord god & man, which ran̄e 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 yt be no vyrgins in holyneſſe of vyrginite folow hym, but not ſo ſwyftly, for they halt on the one fote. The body and ye 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 yt 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 aſcē 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 ye 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 ye fende findeth no marke of his brennyng in the fleſſhe of maydens, & therfore he is aferd mooſt of thē, for they onely breke his heed. There may no delectaciō of carnal ſyn̄e 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 & maydēs. Fewe I fynd vyrgins, but many I do fynde maydens, and therfore this twelfth fruyt is called ye fruyt of chaſtyte. Vyrgyns be all they whiche ſet ther lyfe ſo hygh in heuenly lyuynge, yt though batayle of ye fleſſhe be profered them, they lightly and mightily wt ſtand it, ſo that ye fend in his ꝓfer is more aferd of thē than they of hym. Maydens ben all they yt 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 yt it clenſeth the body, as the cōtrary wyſe lechery defileth it, ſo ye though there were none other mede of chaſtite but clēneſſe, ne none other torment of lechery but ye ſtynkyng fylth therof. The honeſte of chaſtyte ſhold be deſyred, and ye fylthyneſſe of lechery ſholde be abhorred. Another is ye chaſtyte maketh a man̄es 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, yt it gladdeth the conſcyēce, in as moche as ſuche one for the loue of Chryſt diſpyſeth & forſaketh all fleſhly delytes. The .iiii. is, ye bothe to man & to aungels it maketh ſuch a chaſte ſoule to be loued, ſo yt bothe good and bad haue in reuerēce all chaſte folke, but aūgels ſpecially. For lyke as naturally euery kynde loueth his own kynd, ſo aūgels for as moche as they be clene, loue more famylierly all chaſte folke, as mooſt lyke to theyr own kynde. ¶ For to wyn̄e this vertuous fruyte of chaſtite, & to come to the ꝑformyng and ꝑfection therof is the eſchewīg & ſeperacion of all ſuch yt be eyther ſpekers of vnclenneſſe or doers of vnclēneſſe, & for to be louers of the cōpani 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 ye nothyng be ſene nor herde, nor touched. which that ſhold tempt the. Alſo by eſchewyng of ydleneſſe, which is ye 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 ye fende putteth in his venymous heed of vnclenneſſe. Alſo beſyneſſe of prayer wherby is goten of god helpe agaynſt tēptacions. who ſo gouerneth hym thus may lightly come to clē 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 ye 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 wt a purpoſe for to lyue ſo and to wtſtand al maner cōſent 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 ye ſuche one ſo new torned from carnal ſyn̄es 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 yt is agaynſt the ſtyryng of the fleſſhe, agaynſt the appetite of affection, agaynſt the ſtyryng & prouokyng of ye world to luſt, & agaynſt ſuggeſtiōs of fendes. And ſo, iiii be agaynſt twayne. yet lete good wyl truſt and leane to our lorde truly & faythfully that ſayth. Io. xvi. In mūdo preſſurā habebitis, ſed confidete q quia ego vinci mundū. ❧ In ye worlde (our lorde ſayth) ye ſhal haue moch tormentes of ſtyryng to ſyn̄e, but fyght mightyly theragaynſt with good wyl, & truſt faythfully me, & ye ſhal ouercome the worlde, for I ouercame it. ❧ Lo ſyſter. thus is the worlde ouercome wt good wil and helpe of grace. Alſo yf yu wilt ouercome the fend, haue alſo good wyll & truſt in god, which bound the fend, & depryued him, and diſpoyled hym frō all his robbery of ſoules. For he is as weyke as a mous yf he be withſtand wt a good wyl. As for the other .ii. enmyes which be to ye fende & to the world but exactours and tollers & ſeruauntes to them, as is the fleſſhe lykynges and vnlefull affections may ſoone be ouercome whā theyr lordes & mayſters be ouercome. All this dooth good wyl wt gods help. ¶ The ſecōd degre of chaſtyte is whan by chaſtyſyng of the fleſſhe, & by other gooſtly exerciſes ye vnclene affection is clenſed, and the body is made ſubiect to the ſoule, ſo that it is very ſeldome tempted, And yf it be tempted it is but ryght eaſyly. For at all tymes without temptacion is it not, but yet it is ſo eaſy and ſo lytel that lyghtly wt lytel labour the ſtyryng may be ouercom more with bydyng than with ſtryuyng, more wt eaſy tornyng away & lothing, than wt ſtruglyng, but it ſo be that by neclygence and ſlowth it is ſuffred to gather ſtrengthe & myght agaynſt the ſoule. as though no force ware gyuen therof, than it is no wondre thought a cleane ſoule be troubled and ouercom in ſuch long ſufferaūce of temptaciōs. If we wyll myghtyly wtſtand our gooſtly enemyes whan they begyn̄e for to īpugne vs. anon deſpyſe thoſe temptacions that they ſend in, and ſo ſhall we neuer be ouercom of them as for yt tyme, and not only we ſhal not be ouecom, but alſo they ſhall be ſoo made weake in theyr batayl that they ſhall not dare to aſſayle vs afterward. And if they aſſaile vs, they wote wel that they ſhall be lyghtly ouercom, ſo that they dare not ons quynche vpon vs. Lo what good wyll can do, but many be ryght ſlow in wtſtandyng, by the whiche ſluggyſhnes we gyue the fende ſtrength & boldnes agaynſte vs to īpugne and aſſayle vs the ofter & the more ſharperly or fierſly. Of one thyng take hede, that whan our aduerſary ye fende is myghtyly euercome, ſomtyme he abydeth long before ye he wyll aſſayle vs of yt ſame vyce of the which he is ouercome, vnto ye tyme it be forgoten & put out of vſe. And thā ſoone after vnauyſed & ſodeynly he falleth vpon vs for to throwe vs doune in to the ſame vyce the more ſurelyer yt we be vnauyſed. And bycauſe he findeth vs vnredy to wtſtand him. I may lyken ſuche one to a man in batayle, that whan he hath long fought agaynſt his enemyes than he dooth of his armour & reſteth him, & ſendeth away from hym all his meyny, for he hath no ſuſpeciō of no more batayle, & ſo he plapeth holyday in quyetneſſe and reſt. In ſuche faynt holy dayes I fynd many kylled. Therfore ſyſter be yu euer redy armed, thynkynge that thyn enemyes wayte ſore vpon the, we ſhold euer be redy myghtyly for to withſtand thē, for they ceaſe neuer frō aſſaylȳg, but it befor a wyle & craft, & for a whyle. and it ſemeth that they reſt. and it is not ſo, theyr ceaſyng from aſſayllyng is to aſſayll vs, for ye ceaſyng is for no kyndeneſſe or loue that they haue to vs, nor for weryneſſe, but for gyle and wylynes. Syſter beleue hym not in his wyles, nor truſt not to hym, for he is full of wyckedneſſe & at the laſt he wyl breke out. ¶ The .iii. degre of chaſtyte is to haue all the luſtes & delytes of the fleſſhe ſo tamed and chaſtyſed, yt vneth and ſeldome & ryght lytell the ſtyrynges of the fleſſhe ben felt. For the ſoule is ſo arayed wt affection and loue of chaſtite ye it hath great abhominacion of vnclēneſſe & fleſſhely ſtyrīges. It is ſo ſquaymous therof yt it may not ſuffre to hert, ne to be ſpoken of fleſſhely workes wtout great lothneſſe, ſo that it ſemeth that it wold caſt, ye hert is ſo ſquaymous whan it hereth therof. O now is this a blyſſed clēneſſe of chaſtyte. Yf it happen ſōtyme for profyte of other, & for reuerence of the ſacrament ye ſuch a chaſte mayde muſt nedes ſpeke of ye caſes of matrymony, than ſhe ſpeketh therof ſo ſobrely, ſo chaſtly, and ſo clenly yt ſhe feleth her fleſſhe ſo quyet & reſtfull wt ſuch cōmunycacion, as yf ſhe ſpake of ſtones, or fylth, or ſuch other ye ſtyreth not. Alſo in ſlepyng ſuche one ſlepeth ful ſurely without any naturall habundaūce, wtout foule ymaginacions or illuſyons, in ſo moche ye ſhe ſhall fele no maner of ſtyryng ſlepyngly, but that it may wakyngly be ſone ouercom gracyouſly. This is a very diſcrypcion of parfit chaſtite, as it may be had here in this ſynful body, full ſeldom this grace of clenneſſe is had here of ryght ꝑfyte folkes. But yf yu wylt be ſtabled in this ꝑfyte degre of chaſtyte, & contynue therin I trowe thou muſt aſke of our lorde a ſpecyall priuylege of grace, in as moche as it is aboue ye bondes of naturall poſſybylite for to lyue in the fleſſhe without felyng of ye vycyouſneſſe of the fleſſhe. Such as be cold of complexion, or els be feble in body lacke oftentymes ſtyringes of the fleſſhe. But yet them nedeth wt that clēneſſe and puryte of fleſſhe, for to haue clenneſſe & chaſtite of ſoule, which is had onely of vertu & of grace. for els ſuch one is no mede worthy. Of all ſuch yt ſo haue tamed theyr fleſſhe & feleth no ſtyring ſpeketh the prophete wt great admyracyon, as though it were a wōdre thyng, whan he ſayth thus. Pſ .xlv. Uenite et videte oꝑa dei que poſuit prodigia ſuꝑterram, auferēs bella vſ que ad finem terre. ❧ Come & ſe (he ſayth) ye werkes of god, for he hath ordeyned vpon erth wonder thynges in wtdrawyng of batayles of temptacyons, from ye end of fleſſhely ſtyringes. ☞ Lo how he calleth this a wōderfull thyng, & truly ſo it is, to lyue in fleſſhe & fele no ſtyring therof. But what ſayth he more? Pſ. xlv. Uacate et videte qm̄ ego ſum deꝰ. ❧ Therfore he ſayth, and our lorde ſayth by the ſame prophete. Take hede reſtfully, & ſe inwardly. for I am ye god dooth theſe wonderous thynges & none other. As who ſayth, whan batayles be ouercome & enemyes ouerthrowen, the ſoule may than reſt in hymſelf, and be in quyet vnderſtandyng and ſeyng inwardly god, yt he it is which ſo mightily. & ſo mercyably wold repreſſe & ouerthrowe vnclene temptacyons of vyces, & gyue fynally peas and reſt to all ſuch that haue good wyl for his loue to lyue in clēneſſe. Of ſuch peas our lorde ſayth thus. Leuit. xxv. Dabo pacem finibꝰ veſtris dormietis, et nō erit qui exterreat auferam malas beſtias. ❧ I ſhall gyue you peas in your fleſſhe, & ye ſhall ſlepe, and there ſhal no fend make you aferd by illuſions. I ſhal alſo wt drawe froyou wycked beaſtes of fleſſhly ly kynges. Lo what our lorde dooth to all ſuche yt haue a good wyll to lyue in clēneſſe. Haue a good wyll ſyſter, and thou ſhalt haue reſt fro all vnclēneſſe, & inwardly ſet thyne hert on hym. For who ſo wyll inwardly behold our lord, & haue all his delyte in hym, he muſt lyft hymſelf aboue hymſelf, as the prophete ſayth. Treno • . iii. Bonū eſt preſtolare cū ſilēcio ſalutare dn̄iſede bit ſolitarius et tacebit quia leuabit ſe ſupra ſe. ❧ It is ryght good and well done to abyde in ſwete ſtylneſſe the helth of our lord in al our lyuyng, & ſo to ſyt ſolytaryly & aloue wtin himſelf ſet aſyde from all outward lettynges. for ye ſoule wyll lyft herſelf by grace aboue herſelfe. In ſuche ſolytaryneſſe & ſtylneſſe a clene ſoule fyndeth great reſt fro concupiſcēces, fro troubles, & fro worldly occupacyons. Theſe .iii. thinges do let a chaſt ſoule fro inwardly beholding of god. I mene of ſuch worldly occupacions that be all worldly wtout ony intent of gooſtlyneſſe. Outward occupacion in relygiō is not worldly occupacyons, for it is done for a gooſtly ende, & for a heuenly rewarde, bycauſe of obedyence. But yt call I worldly occupacions which is done only for wynnyng of worſhip of temporal good, & of fauour. He yt deſyreth nothyng of all theſe, neyther for hymſelf nor for his worldly kyn & frendes, than hath he nothyng wherby he ſhold be troubled & let from inwardly beholding of god. for he dredeth nothyng to leſe of ſuche thynges, neyther of worldly worſhip nor of ꝓfyte, nor of tēporall goodes. Alſo yf ſuch one ſhake fro hym his curyous beholdyng of other folkes dedes, & yf he be no demer nor occupy his thoughtes in thinking about ſuch thynges, he may right frely be occupyed about inward thynges. For he yt wyll be occupyed wt hygh heuenly thynges. He muſt be fre from all lower worldly thynges. A byrde yf his wynges belymed or bound or broben or plucked or cut, he may neuer fle hygh. Ryght ſo yf the winges of the ſoule yt is gooſtly loue & affect • on be lymed with worldly affecciō or bounde by worldly gyftes, or plucked with worldly delytes, or cut by wtdrawyng of gooſtly loue, it ſhall neuer well fle gooſtly. ❀ Many thynges there be which ſhold moeue & ſtyre vs to chaſtyte. One is fredome to entend about the ſoules helth & about ye pleaſaūce of ye loue of god For beſyneſſe about worldly thynges & fleſhly deſyres is ſo inordinate & peryllous yt it letteth the ſpyrituall fruyt of chaſtyte. Fleſhly loue is to a chaſte ſoule as byrde lyme ye letteth it to fle chaſtly. Who ſo wyll not be ſhakled & tyed with ſuche byrd lyme of fleſhly loues, lete them lyue in fredome of chaſtyte & clenneſſe bothe of body and ſoule. Another thyng yt ought to ſtyre vs to chaſtyte is the excellency & worthineſſe therof, by the which it excedeth & ouerpaſſeth in fruyt and rewarde all other maner of chaſtyte, bothe of wedlocke & widowhed. For where as our lorde aſſygneth vnto ye bodyly ſpouſayle, but .xxx. folde fruyte, he rewardeth the chaſtyte of wydo whode with .lx. folde fruyt, & the chaſtyte of maydenhode with a. C. folde fruyt, as it is aforeſayd. Therfore ſaynt Paul exhorteth and coū celeth bothe maydens & wydowes, and all vnwedded ꝑſones to chaſtyte, as to theſtate of more ꝑfeccyon, and ſayth .i. Cor .vii. Dico autem non nuptis et viduis bonum eſt illis ſi ſic ꝑmaneāt. ❧ I ſay (he ſayth) to thē that be vnwedded and wydowes. It is good for them to lyue in clene chaſtyte yf ſuch rewardes be ordeyned for all .iii. degrees of chaſtyte. I trowe a relygious woman which hath made her vowe to lyue in chaſtite ſhall haue thre rewardes. One is for her vyrginite and maydenhode. Another for her gooſtly ſpouſage to god. And the. iii, for her meke abyding here in maner of a mournȳg wydowe, in as moche as ſhe lyueth here vnder a mournyng habyte. So than ſuch ſhall receyue of god .xxx. folde fruyt, lx. folde fruyte, and a. C. folde fruyt. O how precyous & gloryous is the fruyt of chaſtite, whan it is the ſpyrytual aray of all choſen ſpouſes of the kynge of heuen. O, how ryall is this aray, & ſemely vpon a chaſte ſoule, whan it cauſeth almyghty god to chuſe ſuche a ſoule vnto his dere beloued ſpouſe. Chaſtyte it is that arayeth the ſoule wt merueylous ſayrneſſe with inwarde clenneſſe, wt plenteous fruyt, It arayeth ye ſoule with glorious brightneſſe with the rewarde of īmortalyte, and wt laſtyng worſhyp bothe in heuen and in erth, as yt holy gooſt wytneſſeth in holy wryte, where he ſayth. Sap .iiii. O quā pulcra eſt caſta generatio cū claritate, imortalis eſt enim memoria illius qm̄ et apud deū nota eſt et apud hoīes. ❧ O (he ſayth) how fayre is chaſt generacion with bryghtneſſe? the mynde of whoſe remembraū ce is īmortal. For it is knowen bothe ayenſt god and ayēſt man. ye. and not onely knowen before god & man, but it maketh alſo of men & women aungelles, as ſaynt Bernard ſayth. Quid inquit caſtitate decentius que de hoīe angelum facit. ❧ what is more ſemely (he ſayth) than chaſtite? that maketh of chaſte men and womē aungels. For though the chaſtyte of aungels be in more blyſſe, yet the chaſtyte of man or woman that ſtandeth in batayle is more ſtronge. Chaſtite (he ſaith) is alonly that thyng that in the tyme & place of this mortalyte rep̄ſenteth a maner of īmortall glory and blyſſe. Therfore it was that our mercyful & chaſt louer and lord Ieſu although he wolde haue his holy mother ſpouſed to Ioſeph, to ſhewe ye ſpouſage were good, yet he wold in her ſpouſayl that ſhe ſhold kepe the chaſtyte of vyrgynite to ſhew that it was moche better & more glorious, than bodely ſpouſayle. Therfore alſo it was that our heuenly ſpouſe Ieſu kyng of blyſſe called a way his owne choſen derlyng & holy apoſtel ſaint Iohn̄ the euangelyſt from his bodely ſpouſes, and becauſe he lefte his bodely ſpouſayl for our lorde, therfore he made hym more famylyer & homly with hym before all other apoſtels. And becauſe he forſoke ye carnall loue of wedlocke, therfore our lorde fulfylled hym with ye ſwetnes of his gooſtly loue more plenteous than other. In ſoo moche yt at his laſt ſouper he made knowen to hym that yt was hyd fro all other. And there ſlepyng on our lordes breſt dyde ſe the preuytees of his godhede, which afterward he wrote mere hyghly than euer dyde ony other. To him bycauſe of chaſtyte our lorde in his paſſyon commended the kepyng of the mooſt holy, chaſte, & gloryous vyrgyn his owne gloryous mother. For loue of chaſtite alſo it was that this ſame a poſtell loued ſpecially the holy kyng ſaynt Edward for, to whome he appered & receyued his ryng in almes, & ſent it agayn warnyng hȳ before the time yt he ſhold depart out of this lyfe, & receyue in heuen the great rewarde of chaſtyte which is full plenteous & ſynguler as our lorde promyſeth by his prophet I ſaye & ſayth. Eſa. lvi. Dabo ennuchis meis in domo mea locū et nomen melius a filijs et filiabꝰ. ❧ I ſhall gyue (ſayth our lorde) to my chaſte ſeruauntes a place and a name in my hous of heuen. better & and more worthy before other of theyr ſones or doughters. O, therfore now thou mayſt ſe by this, how worthy and excellent a vertue is chaſtyte, and how acceptable and pleaſyng it is to our lorde Ieſu thy heuenly ſpouſe. Kepe it therfore and halſe it to the as yt thyng that may make the full louely & pleaſyng vnto the hye kyng▪ and thyn endleſſe ſpouſe Ieſu. whither ſaynt Agate knew not this, whan for the loue & faith of chaſtite ſhe went vnto deth as ſhe wold go to a great feaſt, whyther alſo ſaynt Margarete & faynt Katheryn knew not this, whiche for the loue of clene chaſtite choſe rather to be martyred than for to leſe it. whither alſo ſaynt Lucy knew not this, that for the loue of chaſtyte, the holy gooſt made her ſo heuy that ſhe myght not be drawen wt many folde tyemes of oxen to the brothell or ſtrumpet hous. whyther alſo ſaynt Agnes that was ſo tendre of arge which was led vnto the brothell hous, where an aungell of god kept her, & by ordinaunce of god was more clad wt her heare than by ony clothes. I trowe yes. Loke ſyſter and yu ſhalt fynde that all theſe holy vyrgyns rather wold be dead than to loſe theyr chaſtyte. The thyrd thynge yt may ſtyre vs to the vertue of chaſtyte is the inwarde callyng of our lorde & the cōfortable inſpyracion of graces whiche our lorde ſheweth to all meke & chaſt ſoules, for all ſuche deſyreth. vii thynges of god. One is the ſyght & the loue of hym, and ſet ryght nought by outward beaute of any creature, as for any lykyng in ſyn̄e. An other is yt all ſuche deſyre to haue right noughte but only wherof to lyue, & yt to theyr only nede wtout ony ſuperfluyte. The .iii. is all ſuche fle & eſchewe vayne & ydle wordes. The .iiii. is they care not for to ſe theyr worldly frendes, neyther faders nor mothers, for our lorde they loue and deſyre. The .v. is al ſuch coueyt to kepe mekeneſſe wtinforth in theyr conſcyence, and withoutforth in theyr habyte. The .vi. is that all ſuch be in wyl neuer to doo vnclenneſſe, but rather for to dye. The .vii. is that all ſuch bryng forth to our lordes ſeruyce mo chyldren by theyr good conuerſacyon & good exſample (by ſpekyng of ſpyritual and gooſtly wordes) than they ſhold haue done yf they had ben wedded. ☞ Lo ſyſter what graces our lorde gyueth to all meke maydens. Thus than chaſt vyrginite is peas of ye fleſſhe, ſcylēce of charges, pryſon of luſtes, ſtoppyng of the .v. wyttes as touchyng to euyl, the bedle of good name & fame, ioye of conſcience, parte of ye nature of aūgels, fayrneſſe of good lyuyng, lord ſhyp of vertue, ye bed & reſtyng place of Chryſt, and the foundament of al goodneſſe. Chaſte vyrgynite is alſo as a lylly vndefyled. ¶ In a lylly be .vi. whyte leaues, by the whiche clenneſſe of chaſtyte is ſygnyfied. The fyrſt is ſobreneſſe of meat & drynke. The ſecond hard waring. The iii. beſyneſſe of labour. The .iiii. keping of the. v wyttes. The .v. caſyneſſe of wordes. The .vi. auoyding and eſchuyng of ydleneſſe. Such chaſtyte as doctours ſay rauyſſhed ye ꝓphete Elyt in a fyry charet in to paradyſe. By ſuch chaſtyte ye ſame prophete reyſed dead to lyfe. By ſuch chaſtyte Elizie the prophete had gyuen to hym of god a double ſpirite. one of prophecy, and another of myracles. Such clēneſſe & chaſtyte quē ched the outward fyre of the .iii. chyldren whiche were caſt in to the fire, as is reherſed in Danyel the prophete. And no wondre though ſuch outward fyre myght not bren̄e thē, for as moche as the feruour of vnclenneſſe brenneth not them wtin. All ſuche may in no wyſe be brēned of ony mannes ordynaunce withoutforth, that quenche the deuyls fyre withinforth. And that hath be wel ꝓued by holy vyrgīs afore, whoſe materyal fyre our lorde quencheth wt his dewe without forth, bycauſe they had quenched the fyre of hell withinforth. Such chaſtyte delyuered Danyel fro deuouring of lyons. bycauſe he dyſtroyed in hymſelf yt mooſt cruell beeſt of fleſſhely delectacyon, whiche is wylder & wodder more than ony other wylde beeſt. Thus than chaſt vyrgynite is ye ſpouſe of Chryſt, the throne of god, the temple of the holy gooſt, the hale of the endleſſe king, the treaſure of heuen, the erneſt & dowry of euerlaſtyng rewarde, and ye gate of paradyſe. And for to ſay ſhortly chaſte vyrgynite maketh a man or a woman in this wretched body blyſſedly to clepe, and gracyouſly to wyn̄e the blyſſe of heuen. ¶ For to conclude vp this holy fruyt of chaſtyte, foure great vertues I fynd wherby it is hyghly cōmended, & prayſed in ye ſyght of god. ❧ One is that chaſte vyrgynite groweth among worldly people, as the lylly dooth among thornes. For lyke as a lylly among thornes groweth vpright without hurtyng, ſo dooth worldly chaſte vyrginite among worldly people, thus ſayth Salomon. Cant .ii. Sicut lilium inter ſpinas, ſic amica mea inter filias. As a lylly ſayth our lorde by Salomon groweth without hurtyng among thornes, ſo doth my deare beloued ſpouſe chaſt virginite amonge all myne other doughters. The ſeconde vertue is, that chaſt vyrgynite beryth the precious floure aboue all other maner of chaſtite, be it of wedlok or of wydowhed. For lyke as one ſterre paſſeth an other in ſhynȳg in the fyrmament, ſo doth chaſtite among all the clenneſſe of the erth. The thyrd vertue is, that chaſt vyrginyte hath the hygh ſeate in heuen next vnto the trinite, in as moche as our blyſſed lady goddes mother that holy virgyn is inhaunſed in blyſſe aboue all the orders of aungels. Therfore glad may all chaſt maydens be, whiche hathe ſo ſpeciall a vyrgin nygh the trynite. The fourth vertue is, that chaſt vyrgynite here in erth is moſt next vnto Chryſt bothe bodely and gooſtly. Bodely bothe by famylyer conuerſacyon and alſo by naturall knowlege. ❧ The fyrſt was well knowen by ſaynt Iohn̄ the euangeliſt whiche by the merytes of his chaſtite was moſt famylyer with Chriſt aboue all the apoſtles, and moche preuy to the ſecretes of his godhed. The ſeconde was wel knowen in our bliſſed lady that holy vyrgyn whome our lorde chaſe to his mother, becauſe of her meke vyrgynyte, & ſo was borne of a chaſt vyrgyn, to ſhew therby that he loueth euer the clenneſſe of meke and chaſt vyrgynyte. ☞ Lo how vertuous chaſtyte is, kepe it well, for yf it be loſt, it may neuer be won̄e agayne. Though yu leſe charyte thou may haue it agayn as well as euer thou hadeſt, ſo of gooſtly ioy, of pacience, of ſufferaunce, of goodneſſe, of benyngnite, of myldneſſe, of true lyuing, and of contynence, whiche I call here ſoberneſſe of lyuyng, but not ſo of chaſtyte. For yf ye loſe that it may neuer be had agayn as it was. And therfore I pray the kepe it wel. Which if it be meke wyll brynge in all the other vertues. ❧ ❧❀

¶ Now ſyſter I pray the ſpecyally eate oft of this fruyt bothe wakynge and ſlepyng, for it is ſwete in ſmellyng, that it ſauoureth among aū gels in the blyſſe of heuen. Parte with thy ſyſyſters of this fruyt that ye all at the laſt may come thyder where as your holy coſyns be aungels, there for to ſe the vyrgyn of vyrgyns, & our lord your louynge ſpouſe her blyſſed ſone endleſly.

AMEN ¶ Here endeth an epyſtle made and ſent to a relygyous woman, of the .xii. fruytes of the holy gooſt. ❧

Robert Coplande

printer's device of Robert Copland