A full deuoute and gostely treatyse of the imytacyon and folowynge the blessed lyfe of our moste mercyfull Sauyour cryste compyled in Laten by the right worshypful Doctor Mayster Iohn Gerson: and translate into Englisshe the yere of owre lorde M.d.ii. by maister william Atkynson Doctor of diuinite: at ye speciall request [and] co[m]maundeme[n]t of the full excellent Pryncesse Margarete moder to our souerayne lorde Kynge Henry the. vii. and Countesse of Rychemount and Derby. Imitatio Christi. English. 1517 Approx. 403 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A13670 STC 23957 ESTC S107339 99843041 99843041 7748

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 Early English books online. (EEBO-TCP ; phase 1, no. A13670) Transcribed from: (Early English Books Online ; image set 7748) Images scanned from microfilm: (Early English books, 1475-1640 ; 449:08) A full deuoute and gostely treatyse of the imytacyon and folowynge the blessed lyfe of our moste mercyfull Sauyour cryste compyled in Laten by the right worshypful Doctor Mayster Iohn Gerson: and translate into Englisshe the yere of owre lorde M.d.ii. by maister william Atkynson Doctor of diuinite: at ye speciall request [and] co[m]maundeme[n]t of the full excellent Pryncesse Margarete moder to our souerayne lorde Kynge Henry the. vii. and Countesse of Rychemount and Derby. Imitatio Christi. English. Atkinson, William, d. 1509. Gersen, Giovanni, Abbot of Vercelli, 14th cent., attributed name. Thomas, à Kempis, 1380-1471, attributed name. [232] p. By Rycharde Pynson, in Flete strete at the sygne of the george, at the commaundement and instaunce of the right noble [and] excelle[n]t princes Margarete moder to our soueraygne lorde Kyng Henry the. vii. [and] cou[n]tesse of Rychmou[n]t [and] Derby, [Emprynted in London : the yere of our lorde god. M.CCCCC. and. xvii. The. vii. day of October.] [1517] The traditional attribution to Thomas a ̀Kempis is disputed. An English translation, by William Atkinson, of: Imitatio Christi. Imprint from colophon of Book 3. Signatures: A-B C-P⁶ Q⁴ [2d]A-[2d]C⁶. Reproduction of the original in the Cambridge University Library.

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¶A full deuoute and goſtely treatyſe of the Imytacyon and folowynge the bleſſed lyfe of our moſte mercyfull Sauyour cryſte: compyled in Laten by the right worſhypful Doctor Mayſter Iohn̄ Gerſon: and tranſlate into Engliſſhe The yere of owre Lorde M. d. ii. By maiſter William Atkynſon Doctor of diuinite: at ye ſpeciall requeſt & cōmaundemēt of the full excellent Prynceſſe Margarete moder to oure ſouerayne lorde Kynge Henry the .vii. and Counteſſe of Rychemount and Derby.
¶Here begynneth the boke of Iohn̄ Gerſō chaū celer of Paris ꝯteynīg y• holy doctrine of criſt how • e ſhulde folowe hym & ꝯtēpne all wordly vanites.
¶The firſt Chaptre.

WHo ſo folo with me ſaith criſt our ſauiour walketh nat ī derkenes: Theſe be the wordes of ieſucriſt wherby we be exorted to folow his lore & doctrine if we will truely be lightned & auoided from all blīnes of ignoraūce of mynde. Let our full affeccion be to haue our ſtudy & meditacion ī y• doctrine & lyfe of ieſucriſt whiche excelleth the doctrine of all ſeyntes. And who ſo may haue the iey of theyr ſoule ſequeſtrate in wordly thynges in this ſcripture of our lorde may fynde ſwere manna ſpiritual fode of the ſoule. But there be many oft tymes herīge the worde of god that hath litell ſwetnes or deuocion therin for their inwarde affeccyons & deſyres be rather of bodyly thynges than of goſtly. Therfore if we wyll haue true & perfyte vnderſtandynge of y• wordes of god we muſt dylygently ſtudye to conforme our lyfe to hys preceptis. what auaylethe a man to haue ſubtyll reaſons or argumentys of the Trinite? curious & ſubtyll reaſons garniſſed with elygance maketh nat a man holy: but obedyence and vertuous lyfe maketh a man dere to god. It is more expedyent to fele the inly compunccion of here than to know the diffinycion therof. If a man haue the knowledge of all ſcripture: alſo the ſeyiges of all philoſophers withoute grace and charite auayleth nat. For all thynge that is in thys worlde is vanyte excepte the loue of god: & his ſeruyce or to this ende ordred. The moſte excellent wyſdome in any creature is by comtempte of this mutable & tranſetorye worlde to promote them ſelfe to the worlde ꝑdurable. it is vanite to labour inordinatly for coruptible cyches: tranſetorious honours: falſe & fleſſhely delites: or to deſire any inordinate pleſure temporall yt ſhall brynge a man to perpetuall pryne. Howe vaine thynge is it to deſire longe lyfe: & lytell to fors of a good lyfe to gyue hede to thynges preſent & to cō tempne thynges that be to come. Alſo to fixe our loue on that whiche ſhortly vaneſſheth away: & to do no diligence to come thider / where be innumerable & perpetuall ioyes Haue mynde howe in this worlde nother our iye is ſufficyently ſatiſfyed with ſeīge ne our eris with herynge & therfore ſtudie we to wt drawe our herte fro the loue of thynges viſible & fadynge & to applie it to the deſires of goodes īuiſible & perpetuall for them that folowe ſenſſuall pleaſure without reſtraynynge of reaſon theyſpot their cō ſcience & leſe the grace of god.

¶ The ſeconde Chaptre of the humble knowelege of mannesſelfe.

EVery man naturally deſireth to haue knowlege. But what auaileth ſcience withoute the drede of god a pore homely laborynge man dredīge god is more acceptable in his feythe / than a curyous Philoſopher that labore the more to knowe the mo •• ge of heuen than to order the mociōs of his body and ſoule to the pleſure of god. He yt ſurely knoweth & cōſidereth himſelfe & vnderſtādeth his owne wiſdome hath lytell delite in the vayne laude of the worlde. If man had knowlege of all thynges in the worlde without charite what ſhulde it auayle hym in the ſyght of god that iugeth man after his dedes Refrayne thyn appetite of īordinate deſire of curyous knowlege of thoſe thynges that rather ſhal diſeaſe thy ſoule & withdrawe it from the vnyte & charyte of god / than excyte it therto. As weſe many of this maner of / lerned men deſire to be reputed and holden wyſe in multiplyinge wordes which if they delyte the herynge / they refreſſhe & fede nat ye ſoule but litell. But a good life & pure cōſciēce refreſſheth the mynde & enduceth man to haue ferme cōfidence in god. The more knowlege that man hath: & worketh nat conformable: the more ſhalbe his peyne at the day of dome: & therfore exalte nat thy ſelf of any craft or cunnynge. but rather fere that thou diſpleaſe nat god ī abuſion therof. Remēbre if thou knowe many thynges & excedeſt other in cunnīge yet conſider that there be many mothynges that thou arte ignoraunt of / & many that be more wytty & excellēt & cunnīge than thou: If thou wylt ꝓfitably knowe & lerne: deſire to be vnknowen: & of ſmale reputacion: This is the moſte expedient and profitable leſſon: the very knowlege & cōtempte of thyn owne ſelfe. It is a greate wiſdome & ꝑfeccion to haue of thy ſelfe lytell confidēce: and eſtymate well of other. If thou ſeyſt any perſons openly ſynne or commytt any greate cryme: yet thou ſhuldeſt nat iuge thyſelfe better than them: for thou knoweſt nat howe longe thou ſhalt ꝑſeuer in goodnes or fro the ſame crime we be all fraile and thou ſhulde Iuge no man more frayle than thy ſelfe.

¶ The .iii. Chaptre of the doctryne of truthe.

THat perſone is happy whome truthe diligētly informeth nat by fygures or voyces faylynge but by inwarde inſpiracion. Oure opinion / & vnderſtandynge many tymes dſceyueth vs. what auayleth it vs for to labour byſely for the knowlege of thoſe thynges / whyche ſhall nouther helpe vs yf we knowe theym: ne diſauauntage vs if we therin be ignoraunt at the day of iugement. It ys greate foly to diſpice thynges profytable / and neceſſary / & to labour for thoſe thynges that be curious & dampnable. Bleſſed ys that perſone whome god techeth for in hym be all good thynges that man may wyll or deſyre. A good lorde: in thy gracious preſencelet other doctours and all other creatures kepe ſilence & thou only ſpeke to my ſoule: for the more man ys īoyned to hym in inwarde mekenes: the more he receyueth of ſpirituall lyght of grace. wherby he knowethe many ſecrete myſteries hyd from other people The pure ſimple & ſtable mynde is nat ouer come or febled / for it referreth euery labour to the honour of god & īforceth it ſelfe to ceſſe fro al other thī ges that be nat in the ſyght of god acceptable: who reſiſteth and letteth a man more than his owne ſenſuall affeccion? we rede of many Emperours & cō querours / that conquered kyndoms and empyres and yet neuer ouercame ne ſubdued theymſelfe / for that is one of the moſte victorious conqueſt • / where man perfytely ouercometh hymſelfe. Thys ſhulde be our daylye datayle to ſtryue with oure ſelfe / and the more vyctoryes the ſoule hath of the bodye the more ſtronge it ys: and more apte to encreſe and to growe in grace. Euery perfeccyon in thys lyfe hath ſome perfeccion annxid to it. And there is no knowlege in thys worlde: but it is myxt with ſome derkeneſſe of ignoraunce. The humble knowelege of thy ſelfe ys more ſure wey to heuen / than the curious ī quiſicion of ꝓfounde knowlege of thynges vn ꝓfytable: the ſcience of euery thīge well ordred is good but a clere conſcience & a good lyfe is moche better. And there be diuers that ſtudy rather for excellence of cunnynge than good lyuynge: therfore they fall in errour & brynge for the litell frute or none. O wolde god they wolde indeuour themſelfe as dylygently to auoyde vice & plant vertue in theyr ſowles / as they be to moue curious queſtions & multiply ſuꝑfluꝰ langage: than there ſhulde nat be ſo moche occaſion of ſine ſhewed to the people ne ſo moche dyſſolute lyuīge ī religion. At y• day of iugemēt it ſhall nat be laide to our charge what we haue red or lerned or how pleaſaūtly we haue lyued: but what we haue done & how religiouſly we haue lyued / where be now all y• royal poetes with theyr crafty cōucied poemes & elegant oratours with their oraciōs garniſſhed with eligancy: the philoſophers with theyr pregnaunt reaſons & ſētences. Diuers of theſe maner of clerkes we haue knowen in our dayes nowe theyr curioſite is paſſed and other mē occupie their prebendes & promocions that they poſſed: If they were here nowe ageyne I ſuppoſe they wolde neuer labour ſo byſily for curioſite in knowlege ne tē porall promocions. Nowe they had leuer thann all this worlde that theyr entēt had ben accordynge to the holy doctryne of ſcripture than the ſtudy had bē happy. O howe many in manere of euery ſtate periſſhith in this worlde by vayne glory that more deſire to pleaſe prynces & prelates & other patrons for a temporall promocion than truly & in wardly to ſerue god for the promocions eternall. Theſe deſire rather by pompe & pryde to be great in the worlde: thā by mekenes & charite to be in fauoure with god / & therfore they vaniſſh ī their thaughtis & deſires as the ſmoke that euer the more it aſcēdeth the more yt fadeth & faileth That perſone may be named great in grace that is incended wyth charite & is ꝑfytly obedient by humylyte contempnynge the inordinat deſire of preemynens or of dignite. And he ys prudent that reputeth all worldely pleaſures & goodes as vile dunge in compariſon of the celeſtial goodis whiche we ſhall haue in the perfite poſſeſſion of the loue of ieſu criſt. And y• ꝑſon is verely well thaught that euer inforceth hym ſelfe to forſake his own will and foloweth the wyll of god.

¶ The forthe Chaptre ys of credence in byleuynge.

IT is nat expedient ne wyſdom to beleue euery worde or inly mociō of our mynde: but we muſt conſider that it is accordynge to the ſcripture of god & in no wyſe contrary therto. But I lament for ſorowe the lyght & frayle diſpoſicion of the īperfite people that be ſwifte to beleue & ſpecially thoſe thynges that be the hurt of theyr owne ſoules / and the det̄ment of theyr neyghboure. But the wyſe / & perfyte men knowynge the fraylte of man more ꝓne to euyll than to good be nat ſo lyght to beleue euery worde that they here. It is great wiſdom and alſo diſcreſcion to be ſober in iugement & other delynge & nat to haue ouermoche confidence in our ꝓpre dedes ne to reherſe other thynges lyghtly belened & herde & euer to gyue hede to take councell of a wiſe & a well conſcience man & euer gladder to be inſtructe of a nother than to folowe thy ꝓpre intencyon or mynde. A good lyfe maketh the to be reputed wiſe in the ſyght of god & to haue in many thynges experience. Euer the more meke & obedient a mā be to god the more wiſe & quyete ſhall he be.

¶ The .v. Chaptre is of ye redīge of holy ſcripture

The principall thynge yt we ſhall īquyre ī ſcipture is charite & nat elygance in ſpeche & we ſhulde endeuour ourſelfe to rede the ſcripture with as greate feruour of ſprete as it was receyued firſt And wiſdome wolde we ſhulde folowe thoſe autores and bokes where we may haue moſt ſwete & ꝓfitable fedynge for owre ſowle. The fame of ſotell phyloſophers the knowlege of poetes & reforike as aſmoke or fume vaniſſheth awey: but the truthe of god abydeth withoute ende. And as our lorde ſpeketh to vs without excepcion of perſone moſt expe: diently to vs ſo we ſhall withoute any excepcion of feithfull ꝑſone or werke ſtudy / & rede thoſe werkes that moſt we thinke ſhulde pleaſe god & to vs moſt ꝓfytable If thou wolde drawe the ſpirituall water of wiſdome out of the well of ſcripture īcline ye veſſel of thy ſoule by mekenes & confidence without deſire of curioſite or name of excellence Inquyre dilygently & quietly receyue the holy ſentenſis of ſeintis let nat the ꝓuerbes & holy wyſe ſimilytudes of bliſſed fad er s diſpleſe y• for thei were nat ſpokē wtout cauſe

¶ The .vi. Chaptre of affeccōns īordynate

wHan ſomeuer a man hath inordinate deſyre to any thinge than he is made inq•ete in him ſelfe the proude mā and the couetouſe be neuer quiete in theyr myndes. But a meke and a pore man in ſpyryte be conſeruaunt in greate quyetnes of mīde That perſone that ys nat mortyfyed perfytly is ſone ouercome in lytell & vile temptacions & ſone inclined to ſenſible pleaſures. And if he ſhall withdrawe his mynde fro erthly thynges it is with great difficulte. And therfore they haue great heuynes ī herte & ſone be miſcōtent if they be reſiſted. And if they folowe theyr ſenſuall appetite anone they be greued • wt rumours of cōſciēce in as moche as they haue folowed the ſenſuall paſſiōs yt rather diſpoſe to inquietnes of mynde thā reſt in reſiſtīge ſenſuall paſſiōs pleſours we ſhall come to ꝑfyte reſt & infolowynge them to great iniquietnes There may nat be cōteyned reſt in the herte of man that gyueth hym ſelfe to execute his carnall deſires or moche is conuerſaunt with outwarde thynges but in the ſowle that hathe moſt delyte to god & in inly godys of thy ſoule may be founde true reſte.

¶ The .vii. chaptre of vanite & elaciō to be auoided

THat ꝑſone may be called vayne that putthe hys hope in any man or creature Tak it nat for no repreue to do ſeruice to other or to be reputed pore for the loue of Iheſu Cryſte haue lytell confydence in thy ſelfe but that thy hole hope and truſt be in god / Do that is in the to pleſe hys grace and god with hys gracious aſſiſtence ſhall be with the in thy wyll and dyrecte thy werkes: Haue neuer confidē ce in thyne owne runnynge ne in any worldly ſubtilte of any lyuynge creature: but in the mercyfull grace of god that neuer ſuffreth creature fynally to be withoute comforte that hade thyr full confidence in hym and thoſe that haue full affyaunce or hope in thyr ſelfe he maketh or ſuffreth to fall and ſo ſubdueth them Auaunce nat thy ſelfe ī the abūdaūce of ryches ne of great powere of thy temporall frīdes but alonely in god: in whome is all abundaunce of ryches and puyſſannce of myghte. And he aboue all thynge deſyreth to gyue his owne ſelfe to thoſe that dyſpoſe them ſelfe to receyue hym by grace. Exalte nat thy ſelfe of any bodyly vertue for all ſuche ſone he corrupte and vaniſſhe awey by a lytell infirmyte Inhaunce nat thy ſelfe of any naturall habilite leſt god of nature be myſcontente with the. Repute nat thy ſelfe better than other: lyſte that thou be founde worſe in the ſyght of god: that beholdeth the enlye dypoſicyon of euery ſoule. and diuers tymes dyſcō mendeth thoſe thynges that men in this worlde cō mendeth. And therfore if thy werkes pleaſe men fere lyſt they diſpleaſe god. And if there be any goodnes or vertue in the: byleue that there is more in other. And euer deſire of god that the vertue of mekenes may abyde in the. It ſhall neuer hurte the yf thou iuge thy ſelfe the leſte & moſt vile of all other & in preferrynge of thy ſelfe afore other thou mayſte lyghtly offende. There is true and ſure peaſe in a meke ſoule. And in aproude herte contynuall enuye and indignacyon.

¶ The .viii. Chaptre of moche famyliarite to be auoyded.

SHewe nat thy ſecrete counſelle to euery man but to hym that ys wyſe ſecrete and dredeth god. Inhaunt nat moche the company of yonge ꝑſons and ſtrangers. Vſe no adulacyon for to come to any temporall promocion nor for that conſyderacyon exerciſe nat moche the company of myghty / & greate men yt be contynually beſy in worldly thīges Be deſirous to be accompaned with meke & charytable men: & with thoſe that be of good maners: and • tuous: & trete with them of thoſe thīges that mayedifye & ſtrength thy ſoule & be nat familier with any ꝑſon wherby thou maiſt lightly be tempted or in famed. It is neceſſary to haue charyte with euerye perſone: but nat familiarite but with thoſe that mai helpe to promote the to the famyliarite of god / & of his aungels. Somtime we ſe that ſom men beinge of great fame: and yet theyr bodyly preſence ys nat moche profitable: & there be ſom that with their bodely preſēce wene to ꝓfit other. whan they by theyr indiſcreſſion & euell maners rather diſcomfort / and hurte thoſe that they wene to helpe & comforte.

¶ The .ix. Chaptre of meke ſubieccōn & obediēce

IT is full great merite to ſtande in obedience & forſake thy ꝓpre wyll & ꝑfectly to obeye to the wyll of a nother. It ys moche more ſure to ſtande in the way of obedience: than in p̄lacy. But there be many that be rather in ſubieccyon of neceſſyte than of charyte: & they haue therin peyne / & lyghtly gruges and haue nat liberte of minde without they for the loue of god ſubmitte theym ſelfe. Rēne hider or thyder: or where thou wylte: but it ſhalbe harde for the to fynde perfite reſt but vnder make ſubieccion of a diſcrete Prelate. The ymaginacion & ymytacions of diuerſytees of habitacions & places hath •• ſceyued many a religyous perſone. Euery body in maner is glade to do that / that theyre mynde ſheweth them. It ſhulde be more to theyr profite to forſake theyr appetite than if they condiſcende therto. But if we wolle that god ſhall abyde withe vs / we muſt forſake our ꝓpre wyll for the exāple & pſeſure of god & the profitable peas of our neyghbour. Sy then no man hath all cunnynge therfore it is ſitting that no body haue to moche confidēce in their owne councell. And if thy vnderſtandynge be good & ſufficient. yet if thou wylt by example of our ſauy • ure leue thy ꝓpre councell or direccion & folow a noder for thy mekenes thou ſhalt more profyt than if thou folowed thy ne owne wyll. As we here the comone prouerbe. It is moche more ſure the wyſe & diſcrete counſell of a nother / than to gyue theym counſell yt wyll nat folowe it. It is a ſynne of ꝑtynacite & pride any perſone inportunly to offre theyr counſel & ſpecially where they can lytell profite.

¶ The .x. Chaptre of ſuperfluous wordes to be auoyed.

THat ſoule that deſireth inli perfecciō of their mynde muſt ſpecially auoide the tumultuꝰ behauyour of wordly people. The beſines of wordly actes thought they be done with a good entente yet they lett & hyndereth the mynde of his great perfeccion. Nowe I repent my ſuꝑfluous langage / & frequent inhauntynge of wordely company for▪ by theſe .ii. meanes we be often tymes hurte in our cō ſcience. If it be expedyēt and alſo you be diſpoſed to ſpeke lett it be ꝓfitable other to the honour of god y• edificacion of thy ſoule / or thy neyghbour Alſo conſider that all our good wordes be wryten of y• aungels of god: & our euyll wordes of our enemy y• deuyll to our accuſacion. And therfore it is moche more profytable whanne good folkes be aſſembled of onemynde to the mouynge of goodnes. As the hole colys vnite to gyder eche of them receyuethe of other influence of hete. So good ſoules aſſemblede togyder for the encreaſe of vertue echone of theym receyuethe of other influence of grace & encreaſe of vertue & goodnes.

¶ The .xi. Chaptre of the deſire to profite spiritually & peaſe to be purchaſed.

IT is one ſpeciall meane to acquire peaſe nat to intermytt vs of the wordes and werkes of thoſe that atteyne nat to vs. Howe maye that perſone be in goſtely quyetneſſe that moche intermytteth hym ſelfe of thoſe thynges that he hath no cure of: Or ſyketh occaſyons outwarde and hath but litell recourſe to inlye habytacyon of hys conſcyence Bleſſede be the true ſymple fowles wythoute any dyſceyueable mynde that in all theyr lyfe and laboures truely entendeth for they ſhall come to the reſt of mynde / and conſcyence. ¶ The holy ſeyntes by mortyfiynge / and ſubduynge theyre ſenſualyte to reaſon all erthely thynges ſette a parte they wythe all theyr inly delectable deſyresfrely haue had their hole meditacyon in oure lorde. But we be beſy moche in thynges tranſetorye / and folowe oure paſſyons that we maye nat ouercome in maner perfytly one vyce. ¶ And therfore we be nat accended in the dayly profite & deuocion & therfore we remayne remyſſe and voyde of deuocion. The moſt pryncipal cauſe why we haue no inly delectacyon or deſire of heuenly contemplacyon ys: for we be nat fre or delyuered from our ſenſſuall paſſyons & cōcupiſcēſis ne inforce nat oure ſelfe into the holy waye that the blyſſed faders haue gone afore vs. whan a litell aduerſite cometh to vs we beſone ouercome & redy to returne to the conſolacyons of man. Where yf we wolde mightily ſtande in bataile for the loue of our lorde we ſhulde ſe the goodnes of his gracius helpe ſent towarde vs. Hys grace is euer redy to gyde / & helpe thoſe that in ſpirituall batayle haue full confidence in hym. And he procurith occaſions of batel to the ende that we ſhulde increaſe the crowne of ꝑpetuall ioye by the meane of victory. Than lette vs cutte awaye oure inordinate affeccions / & paſſions that be the rotes of all iniquyetnes & than we maye poſſeſſe a peaſable mynde in god. If we wolde euery yere indeuoure oure ſelfe to ouercome perfectly one vice: we ſhulde in ſhorte ſpace come to greate perfeccyon. But I fere it be contrary bothe in riligion and worldly people that after longe cōtynuaūce in lyuynge they ꝑceyue that the ſtate goynge afore hath be more vertuous & pure than the preſent ſtate that they be in. The more we encreaſe in age / and drawe to our dethe the more dilygently nor ſhulde labour for the perpetuall reward▪ that be ordeined for thoſe that order theyr lyues / and labours therto The v er tuous lyfe peynfull in the beginige by cuſtome returneth to greate perfite pleaſure It is harde to leue cuſtomes in pleaſure. But it ys more peyne without meſure to leue the eternall peaſure that for dāpnable cuſtome ſhalbe loſte. Eeuer ſtriue might •• ly agaynſt the fyrſte mocions that incyteth vs to •• nne & reſiſt the euyll cuſtoms for the lenger they ꝯtynue the more harde it ſhalbe to reſiſt thē. If thou woldeſt cōſider howe great inly peas thou ſhuldeſt cauſe in thy ſelfe & in other ineſhewynge outwarde pleaſurs & i ſubduynge inordynat affeccions & deſires contrarye to reaſon. I ſuppoſe thou woldeſte be moche more diligent to come to ſpirituall encreaſe of lyfe.

¶ The .xii. Chaptre is of the ꝓfyte of aduerſyte.

IT is expedient to vs to ſuffre aduerſite: wher by man retourneth hym to the ꝯſyderacion of his preſent ſtate: wherin he reputeth hym ſelfe as a pylgrym: & therfore he hath no affiaūce ī this wordle. Alſo it is expedient that we ſuffre contradiccyō & be cōtempned of the louers of the worlde wherby we ſhalbe induced to mekenes: & auoide vaine glory whan we ꝑceyue our owne frailte & be cōtēpned of the worlde: we be compelled to leue our ſelfe & the worlde & holy to retourne vs to god: in whom if we wolde feruently infixe our ſelfe it ſhulde nat be gre •• nede to ſyke outwarde cōſolacions. The more a good ſoule be troubled bodely or goſtly: the more it knoweth god neceſſarie to it: & labourethe to haue hym by aſſiſtence of his grace. Alſo than it lamēthe & ſoroweth for the ſynnes y• it hath done. & more her tely praieth to be delyuered of his i • quietnes & myſery. alſo tribulaciō maketh a man wery of this wordle & to deſire bleſſedly to be deꝑted therfro & be wt criſt. For he cōſidereth that he ſhal neuer haue ꝑfite peas afore that we be with hym which by the pryce of his precius blode hath purchaſed ꝑpetual pleſure & peas for hym ſelfe & his ſeruaūtis that a litell ſpace wyll ſtryue ageynſt ſynne & wikednes.

¶ The .xiii. chaptre of reſiſtēce ageinſt tēptacions.

AS we rede ī ſcripture & the wordes of Iob. The lyfe of man vpon erthe: is temptacion. Therfore it is expedyent that euery perſone prudētly gyue hede to watch in praier beleue nat the deuyl that neuer ſlepeth but with a thouſande ſnaris / and ſubtilties īportunably aſſaylynge vs: finally ītendinge to deceyue vs. There be none ſo hooly in thys worlde but thei haue tēptacion: & if it be for the time greuous / yet yf it be reſiſted it is very ꝓfitable: for therby man is mekende / pourged & infourmede by experience The ſeyntes that be nowe crownede in heuen obteyned theyr victory by tribulacion & temptation. And thoſe that were as cowardis in tribulacion & tēptacion finally ouercome / be taken ꝑpetually pryſoners ī helle. And ther is no religiō nor ſtate ſo ꝑfite ne no place ſo holy in this worlde without aduerſite & tēptacion. And therfore ther is nother ordre ne place here in this lyfe. where man may be fully aſſured to auoide al perill of tēptacion for in thys corrupte body of ours we bere the mater of inordynate concupiſcence & tēptacion. One tēptacion or tribulacion departinge. another comynge to vs. therfore it is expedient that we be alweye armed wythe pacience and exercyſed ī v er tue. There be many entendynge to fle temptacion: that fall therin the more / for by bodely fleynge a man ſhall nat be made ſu • e: but by perfite pacience and mekenes we ſhall be made ſtronge to ouercome all our enemies and tēptacyons. Tho that labour to auoyde the outwarde occaſions and nat cut away the inly inordinate deſires: theyr trouble & iniquyetnes ſhall more & more encreaſe. And thou ſhalte more lightly by pacyence and feythfull confidence in our lorde and ſauyoure ouercome thy tribulacion / than by thyn owne ꝓpre vertue or ſtrengthe. And in great tēptacion vſe the counſell of a wyſe and diſcrete perſone / and be nat rygours to the perſone tempted: but euer be glad to conforte hym as thou woldeſt deſire for to be done to / yf thou were in lyke trouble. The begynnynge of alleuyll tēptacion is inconſtaunce of mynde & lytell confidēce in god. For as a ſhyp without a directour is moued with euery wynde: ſo a ſoule that ys • at ſtabled in god: as the fyre proueth golde: ſo tēptacyon the ryghtwyſe man: as a bell vntouched ys nat perfytely knowen whether it be hole & of perfite • ounde or dyſcraſed: So man thouched by tribula •• on is knowen whether he be hole in the vertue of •• cience or nay. ¶ And euer loke dyly gentely that the temptacyon in the begynnynge be reſyſted: for thanne the ennemye is ſoone ouercome whanne he at hys fyrſte enterynge fyndiethe the gate of ow • e ſoule ſhyte agaynſte hym. ¶ That ſykeneſſe that by contynuaunce ys in maner incurabylle in the begynnynge myghte haue bene recoueryde wythe a ſmalle / & an eaſy medycyne. And this ſubtyll diſceyuer aſſayleth mannes ſoule fyrſte with thought only & then with ſtronge ymaginaciō / which folowith euyll delectacion: & vnclene mocion / & ſo at the laſte the enemye entreth into the mynde with dedly conſent to ſine. and for there was no reſiſtence agaynſt hym in the begynnynge / he holy entreth in the concluſyon. And euer the more remyſſe a ſoule be in reſiſtynge the more vnmyghty is made to reſyſt: and the enemy more ſtronge & cruelle, There be ſome y• in the begynnynge of theyr conuerſion ſuffred gret tenptacion: ſome in the ende of theyr lyfe. And ſome by the ſpace of all theyr lyfe. And ſome that in the ꝓceſſe of all theyr life haue but ſmale tenptacion & all this cometh of the great wyſdome / & equite of god: that paſſeth the ſtate & the merites of euerye ſoule: & ordreth all the trouble & tenptacion in thys worlde / to the perpetuall helthe of hys electe chyldren. & ther fore we ſhulde of no wyſe deſyre whan we be tēptid but the more mekely returne to oure lorde with deuoute prayer & beſiche hym for his faderly mercy / & pyte to directe & preſerue vs ī all tēptacion. And af • thapoſtel Paule that it wolde pleſe hym ſo euer to p̄ uent vs with his grace ye we be not ouercome with the myght of tēptacion. And amonge all the allectiues wherby we may enduce our lorde to aſſiſt vs ī our trouble is perfite mekens: for as (Dauidſaith) he ſhall ſaue & exalte thoſe that be meke in ſpirite in tēptaciō & tribulacion man is ꝓued howe moche he ꝓfiteth & his v er tue is more manifeſte. It is no gret m̄uell if a deuout mā without tēptaciō haue feruor of ſpirite. But they that in tyme of aduerſite can aplye theymſelfe to haue feruour of ſpirite it is a ſigne of ſtablenes & grace for to come. There be ſome that be kept fro great tēptacion: & yet ī ſmale & dayly tēptacions they be oftymes ouercome with lytell tēptacion Therfore in great tēptaciō they euer fere to be ouercome.

¶ The .xiiii. Chaptre of vndiſcrete iugement to be auoyded.

Gyue hede that thou conſyder well thy propre warkes & be nat redy to iuge the dedes of another that ꝑteynethe nat to the ne for whome thou ſhalt gyue none accōpt at thy dethe. Man laboreth in vayne oftymes in iugeynge other men & ſone offendeth: but in ſerchynge hys owne defautes & conſiderynge them he euer laboreth frutfully. And we comonly be redy to iuge after oure affeccion & many tymes we erre frome the truthe in iugement for our pryde & ſynguler loue. And good were oure entent & deſire we ſhulde nat be ſo greatly troubled in the reſiſtence of oure ſenſuall deſires. But there ys ſome inwarde inclynacion or outwarde affeccyon that withdraweth vs fro the very affeccion & deſire that we ſhulde haue. There be many that in thīges that they do rather ſeche theyr owne lucre than the pleaſure of god or the comon ꝓfyte of many other. & they thynke theyr mynde is ſet & patyfyed if they obteyne theyr purpoſe & if the cōtrarye fortune they be moued with • paciēce & be miſcōtēt. And for diuer ſites of affeccions: deſyres: & opinions yt be amōge the people oftymes be ſome diſſencions / & debatys amonge frendes cytezins & deuout religious peple It is harde to leue a cuſtome of longe continuaūce & no man is glade to forſake his ꝓpre appetite: vnderſtādynge & deſire. And thou be more redy to applie to thyne owne reaſon & vnderſtandinge than to the holy doctrine of ſeruaunt▪ of ieſy criſt. It ſhalbe longe or thou be goſtly lyghtned for our lorde ſendeth nat the great habundaūce of ſpirituall lyghte but to them that forſake their owne ꝓpre appetites & reſons & folow hym by mekenes.

¶ The .xv. chapt̄ of y• ꝓfite of warkis ōde ī charite

THou ſhuldeſt nat do a mortall ſinne for loue & fauour of any creature: ne for no erthly creture or worldly ꝓmocion. For therby thou ſhuldeſt put thy ſelfe out of the loue of our lorde & ieopderdy of the loſſe of euerlaſtynge promocyon. And ſometyme it is expediēt to leue a good dede for the great neceſſite of our neyghbour or elles for a better dede to be done: wherby we be nat hyndered in v er tue but rather promoted. The outwarde operacyon be yt neuer ſo commendable in the ſyght of the people without charyte it auaylethe nat in the ſyghte of god. whyche accepteth more the faythful entent and feruour of mynde: than the many folde multipliynge of great warkes or of wordes. Tho perſones done moche that ordreth theyr lyfe to the honoure of god & rather to the profite of the comō wele than to their owne ſynguler ꝓfyte. There be many worldly people that thynke they doo many thynges of charyte but they be rather done of carnalyte as all tho that do theyr workes by the meane of carnall affeccyon ꝓpre wyll: hope of ꝓmocion: & alwey haue an iye to theyr owne ſynguler auayle. But charite euer īclyneth to do that: that princypally may do honour to god: & obteyne the goodes gooſtly rather than temporall: & in bodely goodes it preſerueth the comone wele afore a priuate & ſynguler wele: & the charitable man enuyeth no man for any pryuate ioye or pleaſure: ne he lyketh nat to magnifie hym ſelfe but to magnyfie & glorifie god / & in hym to be bleſſed. He cōmaundeth no man by adulacyon but he referreth al cōmendacion honour & goodnes to god finally of whome cometh al grace & in whome al bleſſed creatures reſteth perpetuall & in finall felicite O he that had but one ſparkle of charite wolde repute al wordly pleſures & loue but vanyte.

¶ The .xvi. Chaptre howe a man ſhulde ſuffre the defautes of his neyghbour.

THoſe fautes that we may nat amēde in our ſelfe nor in other we muſt paciētly ſuſſre tyll that we ſe what our lorde wyll worke or order therin: & thinke that it is ordeyned of our lorde for to ꝓue our pacyence without whiche our merytes be lytell to be pondered. And it is expediēt for vs to pray to owre lorde that we by his grace may pacientely ſuffre owre neceſſary defautes. ¶ If thou moniſſhe by broderly correccyon thy broder / or ſuſter ones or twyſe of theyre defaute If they receyue nat thy monicion ſtriue nat with theym: but commyte it to god: that his wyll and honour be done in al his ſeruaūtes there is no euyll in this world but he knowith how he ſhall order it to ſome well & goodnes & ſtudy paciently to ſuffre the defautes & īfirmites of other for thou haſt many imperfeccions in thy ſelfe whiche other ſuffre in the If thou canſte nat make thy ſelfe as thou woldeſt be ī euery condicion howe than ſhuldeſt thou deſire to haue an other to thy pleaſure we wolde gladly haue other perfite & yet we labour nat to amende our owne offencis we wolde that other that offendeth ſhulde be ſtraitly correcte & our ſelfe more coulpable vncorrecte It diſpleſithe vs to ſee other haue great liberte & priuelege diſirig that they ſhulde be reſtreyned by lawe & ſtatut and we deſire oure ſelfe to be at liberte without lawe or ſtatute & ſo it appereth that we full ſeldōe praiſe our neyghbour as our ſelfe the whiche we ſhulde do yf we were ꝑfite. Our lorde hath ſo ordeyned that we ſhall lerne echone of other to bere paciently the burden of an other for i this worlde there is no man without defaute no man without burdē no man ſufficient of hym ſelfe in wiſdome or prudence & therfore muſt echone of vs helpe to bere the burdē of other echone to comfort other helpe other iſtructe theym & moniſſhe them. And who is of more v er tue it aperith by ye occaſiōs af aduerſite Occaſiōs makith nat a ꝑſone fraile but they ſhewe whether he be v er tuous or vycyous.

¶ The .xvii. chaptre how a ꝑſone ſhulde order him

IF thou wylt haue peas (ſelfe to come to peaſe and concorde withe other thou muſte make a reſtraynige in many thynges of thyne owne wyll • ys no lytell vertue to contynue in a company with out diſſencion or debate & ſo to continue. Bleſſed be tho perſons that whether they be religious or ſeculer that fereth to offende god & in theyr cōuerſacion hurteth no ſoule & ſo endeth theyr lyfe in the loue of god & of their neighbour. And thou wylt ſurely ſtā de in v er tue repute the as an outlawe & a pylgrym vpon erthe & repute thy ſelfe vile for the loue of criſte if thou wylt be his diſciple & folow hym who ſo euer ſekith in this worlde any thynge but god & ye helthe of their ſoules they ſhal fynde nothīge but tribulacion & ſorow that ꝑſone can nat longe ſtande ī • etnes that laboreth nat to meke hym ſelfe ī his ꝓpre reputacion & to be ſubiecte to other remēbre that thou camiſt to this worlde to ſerue & nat to rule aft thy ꝓpre pleſure & know thou that god of hys goodnes hath called the to ye relygion of criſtis feythe yt by paciē ce & v er tuꝰ labour thou maiſt be made apte to reigne in ioy & reſt. For as golde is ꝓued in the fournes ſo man by tribulacion ī the whiche no man may longe ꝯtinue without he meke hymſelfe with all his herte by the example of our ſauy our rote of all mekenes.

¶ The .xviii. chaptre of the examples of holy ſeitis

Thou dulle ſoule beholde the quike examples of the holy ſeyntes that haue bē afore vs in whome floryſſhed the perfeccyon of relygyon and fey the / and conſyder nowe lytell thou • oeſte in the reſpecte of theym and thou maye repute▪ thy lyfe in vayne. ¶ Theſe ſayntes and louers of our lorde haue ſerued god in great abſtinēce hū ger / thyrſt / colde / in pore aray / in labour & fatigaciō in watchinge / reſtinge / holy medytacion perſecucion great oppreſſion & many repreues. O how gret & greuous tribulacions ſuffred the holy appoſtyls martyrs / cōfeſſours & virgyns / & all other holy ſoules that haue folowed the ſtepis of our ſauiour they haue hated the impedimentes of the lyfe of grace this worlde that they myght poſſeſſe the frute of euerlaſtynge lyfe for to come. O how ſtraite & abiecte lyfe ledde the holy faders in wyldernes how lōge & greuous temptacions ſuffred they. And how ferſly haue they be aſſayled with the goſtly ennemye / & how many continued feruēt praier haue they offred to our lorde. O to conſider the great rigours abſtynence that they haue takē what zele / & feruour they had to ſpirituall ꝓfite how great & continuall batel they had to ouercome vice / & in all theyr lyfe and labour how pure & rightwis was theyr entent euer to god. On the day they laboured & ī the night they reſted in praier & yf they in the day ladoured bodyly yet they praied in theyr mynde deuoutly: & ſo ſpent they al theyr tyme ꝓfitably & had ſo great pleaſure in the ſeruice of god that they thought euery howre was ſhorte & hade litell mynde or none oftymes of theyr bodily reffeccion.

¶ The .xix. Chaptre of the good relygious exercyſe of a religiou & ſoule.

LIke as a ꝑſone of honour is more preciuſly beſene in bodely veſturs that apereth to mā outwardly ſo they ſhulde ideuour them ſelfe accordynge to excede other with vertue in theyr ſoules & conſcience wherin almighty god lokethe & deliteth whan it is endued with faire v er tues & ſpecially ſpyrituall men & women whiche ſhulde ſtudye to endeuoure theyr ſelſe to appere in the ſight of oure lorde pure as aungels. And euery daye we ſhulde inforſe our ſelfe to deuocion & feruoure of feith as if we were newly conuerted to the law & feithe of ieſu criſt / & for as moche as we of our ſelfe may nother do well ne yet begynne to do well / than lete vs euerye daye with all oure inly ſtrength and myght beſeche oure lorde that we may ſo deuoutly begynne the ſeruice of hym that therby we may continue to hys pleſure and our perpetuall ſaluacion. we be many tymes in mynde to do well and by a lytell occaſion we be letted. The purpoſe of rightwiſmen dependeth more of the grace / and dyreccyon of god / than in theyre •• ne prouydence. For man entendeth but god diſpoſethe. Lette vs inforſe owre ſelfe in that we may to the contynuaunce of our good purpoſe / and yet we be lyghtly lettyde therof. And though we maye nat contynually be in the feruent loue and medytacyon of god: yet lette vs determe owre ſelfe to vſe it at the leſte ones or twyſe in the daye / and applie vs to vertue. And annexe to this pourpoſe a feruent in • ocacion & praier to god for his natural pite & fader ly compacion to gyue vs grace to cōpleniſſhe & fulfyll this purpoſe. And at night goinge to reſt: than let vs diſcuſſe the dedis that we haue done that dai in wordes / workes / & thought / wherin we comonly offende god & if we fynde that we haue made trāſgreſſion in any offence aſke we mercy with all our herte. As it is great ieoperdy an enemy or traitour to a prynce: or to a kynge that knoweth the cryme: for yf that man ſhulde ſlepe in the kynges palayes amonge the true ſeruauntes of the kynge he ſhulde reſt in great ieopardye. So that ꝑſone that in thys worlde reſteth in ſīne amonge the ſeruaūtes of god of the which if ſome be charitably diſpoſed as good aūgels & v er tuous men: yet there be many euyll as fédes & euyll people: that euer be redy to do vēgeaūce & euyl / & therfore ageynſt theſe we muſt cōtynually be armed with vertue & meke reſtreyninge ageynſt glotony: & thou ſhalt ouercome all other vices. and in any wyſe beware of ouer moche ocyoſyte but other be exercyſed with redīge wryttynge praiynge or amendynge ſome ꝓfitable thynge for ye comone well. And ſpirituall labours be more ſurely done in ſecrete place than in comon: & be we nat ſlowe ī thoſe thīges that ſhulde redonde to ye houour of god / & comon ꝓfite of man: & redy to thoſe thīges that retorne to our ſīguler & ꝓpre auātage. And it is nat expedient to continue alwey in one labour / but in one maner on the holy day & another on the feriall day one the tyme of tribulacion and tēptacion another ī the tyme of peaſe. And of the feſtyual day we ought to ſolēpnyſe it accordynge to the ſolēpnite / ſo that ye more highe feſt & ſolempne the more inly deuocyon by ryght ſhulde we haue. And whan one feeſte ys •• ne we ſhulde order our ſelfe to another feeſte as the fygure of the euerlaſtynge feeſt of heuen which as for a time is delaide till we be more redy & anourned with charite & other vertues & our merites compleniſſhed for the whiche our lorde hath p̄fixed a tyme in the whiche we ought to be cyrcūſpecte & watchynge ī v er tuous labour of y• which ſpeketh our ſauyour ī the goſpell of Luke / Bleſſed be y• ſeruaunt that is foūde wakīge in the comīge of our lorde I ſay ſurely to you ſaith the euangelyſt that our lorde ſhall promote hym to the place of eternalle felycite where he ſhall haue all pleaſure & goodnes that ani creature may of reaſon deſire.

¶ The .xxi. Chaptre is moche cōueniēt for religious people how thei ſhulde kepe theyr ſolytary lyfe & ſylēce.

ANd thou wilt withdrawe thyſelfe from curyous & ſuper fluous wordes from ocioſite & vnprofitable langage than thou ſhalt fynde tyme ſufficient & apte to haue good meditacions / and to remembre the gret benefites that god hath done for the. The moſt holy men & women that euer were audydynge all worldly company haue choſen to ſerue god in ſecrete placis & one holy man ſayde I come neuer amōge cōpany but I deꝑte with leſſe v er tu as it ſemeth me as we maye ſee by experyence yt ys more dyffyculte to kepe ſylence in company than to • e ſo cyrcumſpecte that we offende nat in no circū ſtaunce of ſpeche: It is moche more ſure for a religious perſone to byde at whome in ſolitarye contemplacyon / than to be abrode in the worlde where he may lyghtly be brought in many folde temptacyōs Therfore they that entende to come to ſpirituall ꝑfeccion they muſt with oure ſauyour auoyde the tumultuous company of people & there be no religioꝰ people that with ſuerte apere to the worlde but they be glad to be dymyſſhed from worldly occupacion And there is no man ſure in prelacy but he that is redye to be ſubiecte. And none that ſurely cōmaūdeth but they that be redye to be obedyent. And no man ſurely ioyeth but he that hath teſtymony of a good conſcyence. None ſpeketh ſurely but they yt be glad in tyme to kepe ſylēce. And euer the ſuerte of bliſſed peple is full of the drede of god & euer the more grace & vectuous theyr ſoules were anowrned wythe the more meke & obedyent they were both to god / & man. The ſuerty of euyll people riſith of pryde / and preſūpcion & in the concluſion it diſceyueth them. & if thou be monke of the cherterhouſe anker / or ankeres as longe as thou lyueſt in this lyfe euer beware of preſumed ſuerty & thinke that many holyer than thou in the ſyghte of the worlde for theyre inwarde elacion & preſumcion haue periſſhed & therfore to auoide this inwarde vayne glory & preſūcion it is expediēt that we be exerſyſed with temptaciō O that religious ſoule that wolde & it might contempne all tranſytory ioye and nether wolde ne it myſtred to dele with the worlde. Howe pure a cōſcience might it preſerue. O that ſoule that wolde putte aweye all worldly beſynes & wolde laboure allonly for godly thīges & goſtly goodys & putte all their confidence ī god how great peſe & • etnes ſhulde that ſoule haue • here is no perſone worthy to haue heuenly conſolacion but if they exerciſe their ſelf in holy cōpuncciō & penaunce. Cōpunccion is remembraūce of our ſī nes with great diſpleaſure whiche muſt be done ī ſecrete place as (Dauid ſaith) Lete thy inly ſorow for thyſīnes be done ī thy ſecrete chambre. O thou religius ꝑſone thou maiſt fynde that grace in thy celle which thou maiſt lyghtly leſe without in the world And thy celle well inhaunted ſhall waxe ſwete. And if thou inhaunte it nat well. It ſhall īduce the ī to we rynes & diſpleaſure. If thou wilte in the begynnīge of thy couerſacion indeuoure thy ſelfe to bringe the into a cuſtome to abyde in thy celle with remēbrāce that for a lytell tyme ocupyinge thy ſelfe well there thou ſhuldeſt therby come to euerlaſtinge liberte & the abidinge that ſhulde be full pleſaūte to the. The deuoute ſoule in ſilence & • etnes moche ꝓfiteth and there comith to thy vnderſtandīge the knowlege of the hydd ſcipture of god. There it may fynde ye water of contricion & teris wherby it may waſſhe & clē ſe it ſelfe from ſīne. And euer the more it withdrawe it ſelfe fro all worldly tumultuꝰ beſines the more famyliar & dere it ſhalbe to god. And tho ꝑſons y• wt drawe them from theyr worldly frendes & knowle ••• our lorde with his aungels ſhal drawe nere & a •••• withe them. It is full expediēt for a religiꝰ ſou •• to auoide y• vn ꝓfitable pleſure of worldly ſight •• ther to deſire to ſee the worlde ne there to be ſeen 〈◊〉 woldeſt yu ſee yt thīge that by righte yu maiſt nat haue. And if thou myghteſt haue it yet thou ſhulde haue lytell continuaunce therwithe for the worlde paſſeth with all his pleſaunt delites. The ſēſuall deſires draweth & moueth a religius ꝑſone to go abrode but whan ſhort rēnynge or pleaſure is paſt what remaineth but remorſe of cōſciēce & ini • etnes of herte. It is oftymes ſene yt a glad goinge out foloweth a ſory returnynge. And a mery cuētyde foloweth a ſory morow tide / for all carnall & ſēſuall ioy entreth with delite dobely but īcōcluſion it diſpleſith & hurteth. what maiſt thouſe without thy cloyſter yt thou maiſte nat ſe within. Beholde there heuen & the elemētis wherof all erthly ſubſtaūce be fourmed what can thou ſee vnder the ſōne that may any ſpace abyde. If all wordly pleſurs & bodily were preſēt what ſhulde it be but a vaine ſight lyft vp thy iyen to heuē & pray out lorde of mercy for thy ſynnes & necligēce leue y• vaine thīgꝭ to thoſe y• be vaine & attēde to thoſe thīges that our lorde cōmaundeth & ſhet the dore of thy ſoule & calle thy lorde Ieſu to ye & abyde wyth hym ī thy cell. for thou ſhalt nat fynde ſo great peas in no other place. And thou woldeſt nat go fourthe ne gyue attendaūce to thīges vn ꝓfitable yu ſhuldeſt reſt i more • etnes. But if thou haue delite to here noueltiſe thou muſte ſomtyme therof ſuffre trybulacyon of herte.

¶ The .xxi. chaptre is of y• cōpuncciō of mānis hert

ANd thou wylte proffyte ſpyrytuallly preſerue the in the drede of god / and ſtande rather vnder obedyence / than in thy propre wyll reſraine all thy ſenſuall partes with the brydell of reaſō & tē peraūce. Haue ꝑfite cōpunccion of hert & thou ſhalt fynde inly deuocion. Cōpunccyon & ſorowe for our ſynnes ſheweth many thynges to vs that a diſſolute behauiour hideth and leſeth. It ys merueylc that any perſone in this worlde conſideringe his exile & great ieopardiſe can be mery in any worldly thinge For the vnſtablenes of herte & necligence of our defautes we ꝑceyue nat the ſorowe of our ſoule & therfore we oftymes laughe vainly at thoſe thingꝭ whereat we ſhulde rather wepe. There is no ꝑfite liberte ne true ioye but in in the good conſcience and the drede of god. That perſon is happy that hath grace to auoide the impedimentꝭ of holynes of mynde & can aſſemble all the vertues of theyr ſoule in very true cōpunccion and meditacion of god. That ꝑſon is happy that auoydeth euery thynge that maye of reaſon offende his conſcience. Than they that be ouercome of cuſtomable ſynne let them ſtriue mightely ogeynſt theyr cuſtome. For euyll cuſtome may be ouercome by good cuſtome. Haue thy cōſideracion fyrſte of thy ſelfe: and moniſſhe thy ſelfe before al other frendes. It is nat expedient that man ī this lyfe haue many conſolacions wordly and if we haue nat deuyne conſolacyons: it is for that we haue nat true compunccyon of herte: or elles that we refuſe nat vayne conſolacyons of the worlde we ſhulde repute our ſelfe vayne & vnworthy to haue deuine conſolacions / but rather we deſerue moche trybulacion. The vertuous ſoule wheder it conſyder it ſelfe or another it fyndeth mater of compunccion and ſorowe: for it knoweth that none lyueth in thys worlde without tribulacion. The mater of true cō tricion / & compuncion euer be our ſynnes / & vyces wherby we be ſo diſpoſed that we may ſeldome beholde perfitly heuenly thynges. And thou woldeſte as beſily remēbre thy dethe as thou doeſt y• length of thy lyfe thou ſhuldeſt more feruētly applie thyſelfe to amende the. And if thou woldeſt ꝑfitely remē bre the outragious peynes of hell & pourgatory. I ſuppoſe thou woldeſt be glad to ſuffre tribulacyon peyne / & labour: here in this worlde with that thou mighteſt auoide thoſe outragious peynes of euerlaſtynge damnacyon. But for thoſe thinges be nat ī our conſideracion: & for we applie ourſelfe for wordly pleaſure therfore we continue remyſſe / & colde for lacke of grace & inly deuocion. And for the mīde of man is nat conſtant in vertue: therfore the bodye is more fraile & lightly offēdeth. Therfore praie deuoutly & mekely to our lorde: that it wold pleſe him of his grace to gyue vs the ſpirite of cōpunccion / & ſay with the ꝓ • hite. Good lorde fede me with ye brede of cōtriciō & wt ye habūdaūce of teris for my drīke

¶ The .xxii. chaptre of the conſideracyon of the myſery of man.

w Here ſoeuer thou be or where ſoeuer thou cōuerte the: thou arte but a wretch without thou conuerte thy ſelfe vnto almyghty god. where fore arte thou troubled: if that any thynge happene nat to thy pleaſure. what creature in all this worlde hath all his pleſure. Se nat we that almighty god ſuffered many iniuries & wronges. and that ꝑſone hath moſt auauntage in hope that moſt ſuffreth paciently for the loue of our lorde. The frayle worldly people beholdynge only outwarde thynges ſay thꝰ Beholde howe good a lyfe thys man hath howe riche: howe greate poſſeſſions: howe myghty power how ſtronge and fayre a nature. But thoſe goodes be of lytell certente euer in mouīge and they be poſſſſed euer with labour and feere. Therfore beholde the heuenly goodes that ſhalbe poſſeſſed with al pleaſure and neuer fade. The felicite of man ſtandeth nat in the habundaunce of wordly goodes: but it requireth thynges neceſſary for thys worlde. Euer ye more ſpirituall a man deſireth to be / the more byttnes he ꝑceyueth in this worlde & more clerely ꝑceyueth the fautes of our corruptible kynde. & therfore the prophite Dauid deſired of our lorde to be deliuered from all ſuche neceſſarie defautes that ī maner let men to come to ꝑfeccion. But wo be to them that knowe nat theyr myſerie / & wo be to them that haue their greateſt pleaſure in this miſerie & corruptyble lyfe: for and ſuche might euer lyue here they were rtent diſpyſynge in maner the true felicyte to come: where euery man that cometh is moſt ꝑfytly ſuffyſed. O how vnhappy & vnfeithfull creature that by inordinate deſire of tranſetory & erthly thīgdes arte ſo blynde that thou haſt no ſpirituall taſt: but of car • all thynges. But at the houre of thy deth thyn iyen ſhalbe opened with peynes & than thou ſhalt know howe vyle & litell of reputacion theſe thynges were wherin thou dydeſt put thyn vnhappy felicite. But the holy ſayntes and the deuoute louers of god haue nat pryncypally attended to thoſe thynges that were pleaſaunt to the fleſſhe / or thoſe thynges that haue temporally floryſſhed in thys worlde: but all theyr hope / & entent was in thys worlde to poſſeſſe the goodes eternall. All theyr deſyre was exalted to the mooſte hye and inuyſible good leſte it ſhulde be drawen to erthely thynges by the meane of thinges vyſible. O thou dulle ſowle that perſeuereſte in out warde trybulacyon / or inly temptacion and in both ouercome remembre that in tyme of trybulacion or temptacion is the moſt frutefull tyme of merite For thou muſte go throught fyre and water before thou come in to the place of fynall conſolacyion and reſt. And thou ſhalte neuer ouercome vyce but by vyolence: we may nat longe be without ſynne / tideouſnes / or ſorow: as lōge as we bere this fraile body oboute with vs: we wolde be gladde to haue quyetnes from all ſynne and myſere: but for aſmoche as we haue looſte innocencye by ſynne we be nat worthy to haue here the place of ioy and felycite. Therfore we muſte by pacyence abyde the mercy of our lorde: vnto the tyme that our myſerable mortalyte be perfitly chaunged in to the lyfe perdurable / and immortalle. O howe frayle is oure humayne lynage euer prone and redy to vyce. This day thou art confeſſed of thy ſynnes: the next day thou retorneſt vnkyndely to the ſame ſynne. Nowe thou pourposest to ceſſe fro thy ſynne and within the ſpace of an houre thou falleſt vnto the ſame: as thoughe thou haddeſt made no promiſe ne purpoſe contrary. and therfore we haue ſufficient occaſion of humiliacōn wherby we may manifeſtly perceyue our owne īfirmites & vnſtablenes. And that vertue that we long tyme laboured for & by grace obteyned is ſone loſt by necligence. And we be remyſſe & necligent nowe whan we be moſte mighty to labour. what ſhall we do whan we waxe dull in wytte & feble in bodye. O howe vnhappy be thoſe that repute them ſelfe ſure ceſſynge to labour ageynſt vyce as they were ſure ī good lyfe. & yet there is no token in maner of ꝑfeccion in their lyfe: & they that thinke themſelfe ꝑfite as I haue reherſyd it were expedient that they were ī ſtructe as Nouices begynners to growe in more ꝑfyte vertues.

¶ The .xxiii. Chaptre of the meditacion of dethe.

PRouyde for thy ſelfe whyles thou arte here: for thou ſeeſt that thys day a man is: and the morowe he apperethe nat. And whan he is wythdrawen frome the bodely ſyght / he ys ſone forgotē goſtely. O the great dulnes / and hardnes of manes herte that more myndeth & prouydeth for tranſetory thynges preſent: than eternall thynges for to come. If thou woldeſt in euery worde / warke / & thoughte remembre as thou ſhuldeſt ſone dye than thou hauynge a good conſcience ſhuldeſt nat ſo inordynatly fere deth. It is more profitable to auoide ſynne than to flee dethe. If thou be nat redy this day to dye by the ſame reſon thou ſhalt nat be redy to morowe. For to morowe is a day vncerteyne and thou knoeſte nat whether thou ſhalte contynue therto or nay. What auayleth yt to lyue longe & thy lyfe to be lytell or nothynge amended. A longe lyfe encreſeth nat alweye vertue: but dyuers tymes ſinne and vice. Wolde god we myght be conuerſaunt eueriday in thys worlde withoute any offence. ¶There be many that counte many yeres of conuerſacion: but full fewe of frutfull lyuynge. O it ys ferefull to dye but perauenture it is more ieoperdyous to lyue lenger. Bleſſed be tho perſons that contynually haue the houre of deth before theyr ſyght: and that euery daye diſpoſe them ſelfe to dye. Reduce to thy remē braunce ſome perſone that thou haſte ſeene departe. and thynke that lyke wyſe thou muſt nedes departe Whan thou ryſeſt in the mornynge doute whether thou ſhalte contynue in bodely helthe vnto nyghte And therfore euer diſpoſe thy ſelfe to be redye that dethe neuer may fynde the vnredy ne a ſlepar / and remembre howe many do departe ſodaynlye. and whan they leeſt haue beleued they haue gone. The ſonne of man both god and man our Iuge ſhal come that tyme whan we leeſt wene as he ſaythe hym ſelfe. Whan thy laſt houre comethe than ſhalte thou repent full ſore of thy remyſſe / and neclygente lyfe: Howe gracyous / and happy is that ſoule that now in his lyfe laboreth to be in that ſtate that it deſireth to be founde in hys dethe. To contempne the worlde ꝑfytely: ys a greate deſyre to profyttein vertue. lo • e of dyſciplene / labour / in penaunce / a prompte wyll to obedience / redy to forſake theyr owne wyll the ſupportacion of euery trybulacyon for the loue of oure lorde theſe ſhall enduce vs to haue a greate confydence to departe happyly out of thys worlde It ys moche better by tyme to prouyde for thy ſelfe and fynde thy goodes before the / than to truſte to other that perauenture ſhall uought or lytell ꝓuyde for the. And thou labour nat nowe beſily for thy ſelfe who ſhalbe beſy for the in tyme to come. Now the tyme is very precious: But it is lamentable to ſpende that tyme vnprofitably where we myght de ſerue goodes of the whiche we ſhulde lyue and ioy eternally the tyme ſhall come that thou woldeſte be gladde to haue one day or houre to amende thyſelfe in / but I knowe nat whether thou ſhalt obteyne yt ornaye. O thou vncircūſpecte ſoule of howe greate ꝑyll & fere myghteſt thou delyuer thyſelfe of now yf thou woldeſt nowe fere to offende god & ſuspecte yt comynge of deth. Study nowe to lyue ſo that ī the houre of thy dethe thou mayſte rather ioye than fere. Lerne nowe to dye frome the worlde that thann thou maiſt begynne to lyue with criſte. Lerne now to contempne all wordly thynges that than • u maiſt frely without any impediment goo to criſte. Chaſti s • thy body nowe by penaunce & than thou maiſt haue certen confidence of reward. O thou vnwiſe mā •• hy makiſt thou ſo great and ſure prouyſiō for the •• me to come / whanne thou arte nat ſure that thou •• alte nat lyue o one daye to the ende. Howe manye haue be deceyued thinkynge to lyue longe & ſodenly haue deceſſed. Howe of tymes haſt thou herde of thoſe that be departed: howe ſome haue be ſlaine wt ſwerde: ſome drowned: ſome fallynge fro hie place haue broken theyr necke: ſome etynge haue be ſtrā gled: ſome with: fire: ſome with yron: ſome with the ues haue be diſtroyed & ſo the ende of euery man in thys worlde ys dethe: & the lyfe of man in this worlde as a ſhadowe vaniſſhe aweye. Who ſhall remē bre or praie for the after thy dethe thou knoweſt nat Therfore nowe inſtore thy ſelfe of ryches īmortall that ſhall continue after thy dethe. Euer laboure for that thynge that may honour god & helpe thy ſowle & attende therto: ſtudye to make the ſayntes of heuē & the frendes of god thy frendes: & they ſhall receyue the into euerlaſtynge tabernacles: Thou religious ſoule behaue thy ſelfe vpon erthe as a pylgrim & a ſtraunger: For it perteyneth no thynge to the to intermyt of the beſines of this worlde. Preſerue thi herte fre & directe it to our lorde for thou haſt no cite here abidynge & therfore directe thy dayly mournynge & prayer vpwarde: that after thy ſpirite deꝑte fro thy bodye it may be worthy to be graciouſly tranſlated into that celeſtiall & perpetuall Cyte.

¶ The .xxiiii. Chaptre is of the laſt iugenent & peynes deputed for ſynne.

IN all thy labours beholde the ende & howe yu ſhalt ſtande before y• iuge to whome no thīge can be hyd. he that day ſhall nother be moued with rewardes nor praier nor any other cauſe that may be alegid but he ſhall iuge that is rightwis. O thou myeſerable vnwyſe ſynner what ſhalt thou anſwere that day to that lorde knowīge all that euer thou haſte done. If thou fere ſomtyme in this worlde the face of a mortall man whiche thou haſte dyſpleaſed howe moche more ſhuldeſte thou feere the face of thys thy eternall Iuge. why prouydeſt thou nat forthe daye of iugement. whan there maye no man be accepted or defended by another. But euery man ſhall anſwere for hys owne ſelfe. Nowe thy welle ordered laboure is frutefull thy wepynge acceptable / thy mornynge worthye to be herde / thy ſorowe purgethe / & is ſatiſfactorye. The pacyent man that more lamentethe for the malyce of ſynners. Than for hys owne iniurye hath an holſome pourgatory And lykewyſe they that praye fore theyr ennemyes and in theyr herte forgiue their offences & they that tarye nat to aſke forgyuenes of other for theyre offences. And be more redye to remytte thanne to be wrothe. And they that by vyolence reſtrayne theyr ſelfe fro ſynne / and euer be beſy to make the bodye obedyent to the ſoule. All thoſe haue an holſomme pourgatory in thys lyfe. It is moche more profitable nowe to pourge oure ſynne / and kytte it awaye than to abyde the pourgacion therof with the fyre of Pourgatory. Verely we deceyue our ſelfe by inordynat loue that we haue to owre ſelfe. what ſhall the fyre come to deuoure but thy ſīne. Euer the mo •• e thou ſparyſte thy ſelfe nowe / And ſo folowyſte the ſenſuall appetite more greuouſe ſhalbe thy peyne afterwarde and more greuouſe the fyre. And therfore loke what thynge man more greuouſly offendeth in / and therin ſhalbe his more peyne. ¶ The flouthfull perſone ſhalbe punyſſhed with brennīge broundes. The glottone that hathe conſumed metys / and drynkes ſuperfluouſly to the detryment of theyr body / and the iniurie of the pore that famyſſhed for hunger / than ſhall they famyſſhe for hunger in ſo moche that yf they wolde deſire a drope of water to mytage that excedynge ardore / that they ſhall ſuffre / than it ſhall nat be poſſyble to theym to obteyne it. ¶ The lecherous people / and the inordynat louers of theyr luſtys ſhal be cōpelled to drinke the ſtynkynge / and abhomynable inflamed pyche / and brymſtone. And the enuyous people ſhall wayle / and howle as wode hundes. And ſo euery ſine ſhall haue his propre torment / & peyne coreſpondynge to hym. And the obſtinate prowde / & couetife perſons ſhalbe replenyſſhed with al confuſion / & penury. There ſhalbe one houre more peynful and greuous / than here a hundred yere in bitter penaū ce. There ſhall neuer be conſolacion ne reſt to thoſe that be dampned / or ſhalbe dampned: but here the troubled perſons haue ſomtyme aleuiaunce of their peynes / and conſolacion of their frendes. Be nowe beſie & ſorye for thy ſynne that in y• day of iugement thou maiſte haue ſuerty with holy ſayntes wheche than ſhall ſtande in great conſtaunce ageynſt thoſe that haue vnryghtouſly vexed theym. And loke as they be nowe iuged of other men ſo than ſhall they •• ge other. Than the pore obedient ſoule ſhal haue greate confidence / and the obſtinate prowde man ſhall quake / and fere on euery ſyde. Than ſhal they be reputed wyſe that haue lerned in thys worlde of our lorde to be abiecte / and diſpiſed. Than ſhall all tribulacy on pacyently ſuffered be full profitable / & euery iniquyte ſhall trouble the auctor therof. Thā ſhall euery deuoute ſoule ioye and euery wiked creature ſhall wayle and mourne / than ſhal the fleſſhe that hath ben with reaſon chaſtiſed be more gladde than if it had ben alweye in delectacion and pleſure than the vyle veſture ſhall ſhene & the gliſterīge gar mentis ſhalbe derke and vyle / and the pore cotage more of pryce than the great gloryous palys edified for pompe / and pryde than ſhalbe more allowable a conſtant pacience than allvſurped power than ſhall the true obedience of a meke religious ſoule be more exalted than any worldly cautelous prudence than ſhall a clere conſcience be more ioyfull than the arrogance of poetis / or philoſophers / than the contempt of riches be more of price / than the treaſoure of all the erthe. Than thou ſhalt haue more delectacion in deuoute prayer than in the delectable fedīge And thou ſhalt more reioyce of the ſylence that thou haſte kepte than of thy longe ſuꝑfluoꝰ ſpech. Than ſhall thy hooly werk is be moche more of pryce than the faire and pleſaunt wordes. Than ſhal a ſtrayte life & peynfull be more ꝓfitable than al wordly delectacōn. lerne nowe to ſuffre ſmale tribulacyons yt than thou maiſt be deliuered from greate tribulations. It thou wylte in any wiſe by continuaunce of thy ſynne order thyſelfe to the fire make experience Putte thy hande in the fyre: If thou may nat ſuffre thys lytell peyne: howe ſhalte thou endure to ſuffre thy hole body perpetually to be putte in the fyre If nowe a lytell poſſyon make the ſo pacyēt what ſhal the intollerable peynes of helle do to the. Than gyue hede thou mayſte nat haue the full pleaſure bodily here / and in the lyfe to come the habundaunce of ſpyrytuall ioye. Therfore if thou wylte afterward regne withe Cryſte in perpetuall pleaſure folowe hym here in thys lyfe with penaunce. It thou haddeſt lyued frome the begynnynge of the worlde to thys daye in all honour and pleaſure that were poſſyble to be hadde in this lyfe they ſhulde nowe be al paſte: as a dreme that ſhortly apperethe / and ſoone ys forgotten. And if thou ſhuldeſte lyue nowe lykewyſe to the worldes ende / and than departe what ſhulde remayne of theſe pleaſures nothinge. Than we maye conclude that all wordly pleaſure ys but vanyte / and all other thynge in thys worlde ys vanyte ſauynge the loue of god / and hys ſeruyce or a thynge ordred to theſe. That ſowle that loueth god with all hys herte / nouther fereth dethe inordynatly tormentes / iugement / ne helle. For perſyte loue hath ſure paſſage to owre lorde. who ſomeuer hath delyte to offende it is no meruayle if they drede dethe / and theyr Iugement. ¶yet yf the loue of god maye nat wythdrawe the frome ſynne / than yt ys good & expedient that thou ceſſe of ſynne for the fere of the peynes of helle. And that ꝑſone that p̄ferreth any wordly loue before the loue of god can not lōge ſtande in the ſtate of grace: but he ſhall ſone be tied in the ſnare of the deuyll.

¶ The .xxv. chaptre of the feruent emandacyon of all the life of man.

LOke that thou be wakynge & dilygent ī the ſeruice of god & thou relygious ſoule remē bre byſely whether thou arte come / & why thou haſt forſaken the worlde. was it nat for that intent that yu ſhuldeſt become a ſpirituall man / or woman / and to loue / & ſerue god only. Therfore incyte thy ſelfe to haue feruoure to ſpirituall profite. For thou ſhalte ſhortly receiue thy rewarde for all thy labours and in that heuenly inheritaunce ſhalbe nouther ſorowe ne fere. Nowe labour a lytell / & than thou ſhalt fide great reſte / & perpetuall gladnes / if thou wylt feithfully / & feruently abide in v er tuous labour thou ſhalt fynde without dowte that our lorde ſhall feythfully & habundauntly rewarde the and haue hope that yu ſhalt come to victory. But it is expedient that thou therin haue nat to great ſuerty: leſt thou be necligēt or exalted therby in thy mynde. There was a certayne perſone that was oftymes folowynge in hys mynde betwene fere & hope / and on a tyme beynge full of anguyſſhe & ſorowe in a churche fell proſtrat to the grounde ſeyinge theſe wordes. O if I myght knowe whether I ſhall perſeuer / & ouercome thys great temptacion that I am in. he herde anone the 〈1 page duplicate〉 〈1 page duplicate〉 anſwere of our lorde ſhewed to hym in his ſoule ſaiynge. What woldeſte thou do if thou kneweſte that Do nowe that / as thou woldeſt do than: and therby thou mayſte haue ſuerte. And ſo anone he was reconforted: and commytted hym ſelfe to the wyll of god / and of his flowynge and vnſtedfaſt mynde was payſed / and wolde nomore by curious inquyſicy on deſyre to knowe what ſhulde befalle to hym in tyme to come: but rather he ſtudyed to know the wyll of god / he ſtudyed to conferme hys wyll to the wyll of god: as well in the begynnynge as in the endynge of euery dede that he ſhulde do. The ꝓphet Dauid exortynge euery man to vertue ſaythe. Do well and hope in god Inhabyte the erthe and thou ſhalte be fedde with frutes therof. The contynuall gruge and laboure of temptacy on and trybulacion wythdra weth ryghte many frome profyte and feruent emendacy on. Verely they that inforce theyre ſelfe wyth myghty apply cacyon to ouercome thoſe thynges that be greuous and contrarye to the helthe of theyr ſoules: they profite in excedynge other / and man in mortyfiynge of hys ſenſuall partes and ouercomynge of hymſelfe therin ſpecially he profyteteh & cometh to more habundaunce of grace but euery man hath nat in lyke to ouercome or to mortyfie. A feruent louer of god if he haue mo and greati paſſions or lettynge ſhall more ſpyritually profyte than ye v er tuous ꝑſone yt hath leſſe feruour to vertue There betwo thynges that ſpecyally helpe a ſoule to come to vertue to withdrawe it ſelfe violently fro thoſe thynges that corrupte nature is enclyned to & • eruently to labour for that grace or v er tue that we ꝑ • eyue we haue. moſte nede to. Gyue hede in any wiſe that thou auoide thoſe vyces in thyſelfe that thou arte moſte greued or myſcontent within other mē: and be glade to gether vertue of euery vertuoꝰ creature as the hony Be gadrethe hys hony of diuers floures ſo conſider all thoſe that thou arte cōuerſāt with. Cheſe of echone of them ſome vertue refuſige theyr vyce take the fayre floure frome the brambell and hurte nat thy hande of the thorne. And it happē the to be hurte indeuoure thy ſelfe to be recouerede without delaye. as thyn iye conſidereth the warkes of other / ſo thou arte noted of other. O howe iocunde / and mery is it to be conuerſaunt with company of honeſt name and fame / feythfull / and ferue • in the loue of god. And contrarye wyſe it is gr •• oꝰ to be accompanyed with tho that be diſordered bothe to god and man: that nouther as louer • •• feithfull ſubiectes haue compleniſſhed thoſe 〈◊〉 that thei be called to. Howe inconuenient 〈◊〉 is a ꝑſone to be neclygent in thoſe thynges that he is called to of our lorde: and to gyue hede to thoſe thynges that he is nat bounde to. Reduce to thy remembraunce the ſtate of thy perfeccion yt thou •• t called to the ymitacion of ieſu criſte or ſeruice: Cōſider well his life & how ferre thy life diſcordeth therfro & yu ſhalt fide thy ſelfe no good dyſcyple nor ſcoler hut rather a •• uynde or a poſtata. That relygious ſoule that deuoutly exercyſeth it ſelfe ī the lyſe and paſſiō of oure lorde ſhall fynde therin all thynges ꝑfitable & neceſſarie for it & habundauntly & ſhall nat nede to ſeche any better thinge / than in thys lyfe is conteined O that ſoule that myght alweye haue the remembrāce of Ieſu crucifyed: how ſone & ſufficiently ſhulde yt be enfourmed with knowlege neceſſarie: A feruent rely gius ſoule paciently ſuffreth & obſerueth thoſe thynges that be cōmaunded to it / And a necligente & a remyſſe religious ſoule hath tribulacy on vpon trybulacion / and ſuffreth anguy ſſhe & tribulacy on on euery party / & that is for it lacketh inly cōſolvcyon / and is ceſtrayned from ourwarde cōfort. That relyyious perſone that lyuethe without diſcyplene is redy to fall to ruyne. And that man that euer ſeketh more large maner ane liberte in his lyfe: ſhall be alwey in anguyſſ he & trouble / and euerſhal dyſpleſe hym outher that lyfe / that he hath begonne or elles for he hath lefte a better. Take hede howe many religious people for the loue of god & euerlaſtīge ioye & liberte nowe obediently lyueth vnder the rule of ſtrayte religion. They be withdrawen from ye worlde / and deſyre nat to be greatly conuerſaunte with the worlde they be porely fedde / content wyth vyle / & groſſe clochynge: they labour moche & ſpeke but lytell ſuperfluouſly / they watche longe and ſone ryſe: longe in prayer / and holy redynge of frutfull doctrine / and yt they may come to euerlaſtynge liberte. They kepe theyr ſelfe fro the ſpace of thys ſhorte lyfe vnder obedience and in pryſon. Cōſyder the holy orders of relygyon bothe of men & women as thoſe of the charterhouſe / obſeruauntis / minors •• minores holy ankours & ankeres how beſily thei • bou • nyght & day to pleſe & ſerue our lorde. Theſe quicke examples of ſo great multitude ſhulde induce the to be a ſhamed to be ſo indeuoute & remyſſe in the ſeruyce of god. O howe iocunde & pleſaunt a lyfe ſhulde it be to a ſoule that had no wordly thīge to do but loue god contynually with all hys herte in warkes and wordes. O if we myghte contynue in this lyfe without bodely refeccion as etynge & drin • yngeſlepynge / or any other bodely neceſſires and gyue hede only to holy medytacion & goſtly fedīge & ce • eccion of o • re ſoule / than we ſhulde be moche happy than we be nowe in ſeruynge / & attendynge more for bodely thynges than goſtly ꝓ • ite. whann man cometh ones to that perfeccion that he ſecheth conſolacion of no creature / than begineth he to haue a ſpirituall tallage in god. and whan he is contēt with euery fortune aſ well with aduerſite as ꝓſperyte conformynge and referrynge al his warkis to god to ſerue & obey to his will. Euer remembre the ende of euery thynge that thou begynneſt and alſo that tyme loſte can nat be recouered and thou ſhalt neuer obteyne vertue without labour & diligence & whan thou begynneſt to be remyſſe in ſpirituall labours than thou begynneſte to waxe euyll. If thou applye thy ſelfe ſpiritually to more vertu thou ſhalt fynde greate peaſe and than by grace of god & loue that thou haſt to vertue thou ſhalt fīde the ſpiritual exercyſe in vertue euermore delectable / & lyghter A feruent & louynge ſoule is euer redy to all thynges that be expedient to the pleſure of god & ſpiritual ꝓfite of it ſelfe. It is more labour to reſiſt vyce and iordinate paſſions / than to be occupied in bobely labours & if thou wilt nat gyue hede to auoide ye leſſe ſynne thou ſhalte ſone be enduced to the more. And whan thou haſt brought the day to the euyntyde in v er tuous occupacion without any gret diſpleſure to to our lorde than thou maiſte be glad & ſuerlyetake thy reſt in hym. And euer before all other ſoules giue hede to thyn owue ſoule excite & moue thy ſelf to v er tue / & what ſo euer thou doeſt be neruer neclygēti thoſe thynges that be neceſſary for thy ſoule & loke howe moche thou deſireſt to ꝓfite / & ſo moche aplie thy ſelfe vyolently to goſtly & ſpiritual labours. and thus endeth the firſt boke of Iohn̄ Gerſon of the Imytacion of Criſte.

¶Here begynneth the .ii. boke of Iohn̄ Gerſon of the inwarde & deuoute conuerſacion of the ſoule of man.

AFter the ſentence of our ſauyour Ieſu criſt the inwarde regne of god is in the ſoule of man. Returne thy ſelf with all thy hert to our lorde & forſake ye inordi nat loue of the worlde & thy ſoule ſhall fynde reſt lerne to ꝯtēpne outward thīg • & aplie thy mīde to inwarde thīges & thou ſhalt ꝑceiue that the kyngdome of god ſhall come to the wherwithe comith peas & ioye in the holy gooſt that is nat graū ted to no wicked man. If y• wylte prepare ī thy ſoule a condynge manſion criſte ſhall come and abyde there to thy inly conſolacyon. All the pryncipall ioy and delite that god hath in man / is in the obedyence / and vertue of the ſowle: there he is cuſtomeably with merueylous ſwetneſſe / and great famyliaryte comfortably fedynge it with gooſtely ſpeche & doctryne. O thou feythefull ſowle prepare thy herte to Criſte thy ſpouſe that he may come therto: and by his goodnes make therin a manſyon. For he ſayth in the goſpell of Iohn̄: who ſo loueth me he ſhall obſerue my cōmaundementes and my fader & I with the holy goſt ſhall come to hym and make with him inhabitaciō by grace vntyll we brīge hym to y• celeſtiall habitacion of glorye. Make redy a place ī thy ſoule to hym that create it / andlette nothynge haue intereſſe therin that maye offende hym. If he abide with the that is lorde of all rycheſſe how maiſt thou • e poore he ſhalbe a ſufficient / and a feythefull prouyſoure for the in all thynge expedient for the ī who me thou muſte more conſtauntly hope / and byleue than in euery creature: for all creatures mortall be mutable: for thoughe they promiſe neuer ſo ſuerlye • et they may beſone chaunged. But criſt that is the •• ete firmament euer in one abydynge may uat of •• y wyſe breke hys abſolute promyſe. Be a frende that is mortall neuer ſo feythefull / or beloued: yet in •• at / that he is mortall / & frayle he may be chaūged They that this day be thy frendes to morowe may be thyne ennemyes: & therfore put no ſure confidē ce but in god whome thou ſhalte loue / and fere aboue all thynge. Here we haue no certen habytacyon: but whereſoeuer we be in thys worlde we be as pilgryms and ſtrangers and ſhall neuer haue reſt wt out we be vnyte to criſt. Fyxe thyne iye of thy ſoule of the preſent thynges in this worlde of the pylgris that goone by the way whiche be nat taried by the beaute of thoſe thynges that ben in their waye: but theyr mynde renne mooſt of the ende of theyr iourney. So lette the iye of your ſoule be fixed perfitly in heuen where be true iyes & than ſhall we be leſſe taryed in the vſe of erthely thynges. Beware that thou enclyne nat ſo moche vnto erthly thinges that thin appetite be nat therwith attached & thou made ſubiecte to the great enemy the worlde & ſo ſpiritually periſſhe. Lete thy medifacion be alwey of hym that is moſt highe & directe thy cōtynuall prayer to criſt if thou can nat occupie thy mīde ī the high contemplacion of god reſt than in the poſſeſſion of our ſauiour & lete thy contemplacion reſt in his bleſſed woundes & there thou ſhalt ꝑceyue ſīguler comforte in all tribulacions bodely & goſtly. And feere nat moche of the detraccion of euyll ſpeche of the worldely people if thou gyue no cauſe therto. For we haue example of oure maiſter criſt that was moſt vile reputed / and in hys moſte neceſſite forſaken of his frendes and a queyntaunce. Criſte our leder wolde ſuffre and be diſpiſed / & we deſyre to be magnifyed & loth to ſuffre iniure or wronge. Criſte had aduerſaries & detractours / and we wolde haue all to be our frēdes and benefactours. Howe ſhulne thy pa •• ence be crowned without aduerſite. And yu wylte ſuffre none aduerſite howe ſhuldeſte thou be the louer of criſte. If thou wylt regne with hym in perpetuall pleaſure ſuffre with hym here temporall tribulacyons. If thou my ghteſt ones perfitely entre ī the •• ly deuocion of ieſu cryſte / and perceyue a litell of hys feruent loue / than thou ſhuldeſt but litell force all wordly auauntage or diſauantage but ſhuldeſt rather ioye ī īiuries & contēptes ſhewed to the. For the perfite loue of god incyteth man to cōtynue hym ſelfe in the inly loue of god that is free frome all inordynate affeccions and may without defaute holy conuerte hym ſelfe to criſte and in hym haue perfyte reſte & fruycion. He that prayſethe the good of the worlde nat as they be extemed of the wordly peple but as they be of price in theyr ſelfe that ꝑſon ys very wyſe and rather inſtructed of god than of mā That ſoule that hath at lyberte the inwarde mocions of vertue & pondereth but lytell the outwarde thinges he abidethe nother place nor tyme to haue v er tuous exerciſe in good lyfe. The inly man may ſo • e vnite & calle to geder his inly powers & v er tues of his ſoule / for they be neuer holy occupied with outwarde thīges. The outwarde labour or exerciſe is • eceſſarye for a tyme it letteth his ſoule but lytell of •• s ꝑfeccions for euery thynge yt behāppith to hym • heter it be aduerſite or proſperyte he referreth yt to the wyll of god. Loke howe moche more a mā loueth any wordly thynge than it ſhulde be loued ſo moche his mynde ys diſtracte & lete fro the tru ordinate loue of god. If thy ſoule were ꝑfytly pourged from all inordynate affeccions euery auenture and fortune comynge to the ſhulde be ye augmentacion of v er tue & grace to thy ſoule. The cauſe why manye thynges diſpleaſe or trouble the is that thou art nat yet perfitly mortified in thy ſelfe ne pourged frome all īordinate loue of erthly thīges. There is nothīge that diſordreth or fyleth the ſoule of man as in pure & diſordred loue of creatures. If thou woldeſt ſyke no worly conſolacion outwarde thou mighteſt haue thy meditacion and heuenly cōſolacion ī thy ſoule the whych excedeth all wordly & trāſetory cōfort as heuen excedeth erthe.

¶ The ſeconde chaptre of the humble ſubieccyon of the ſubiecte to the prelate.

wHo ſo euer be with y• or contrary to the laboure with all thy myght to haue thy lorde god with ye in euery viage or thīg that thou doeſte / and than thou mayſte ſaye wythe Dauid the profite / god is my helper I ſhall nat fere the ennemye of man. The moſt immediate meane to god with the / is to haue a good clene conſcience. And loke to who ſo euer god putteth furth his hande to helpe ther can no aduerſite hurte hym. And if thou canſt kepe ſcylence / and pacyence thou ſhalt without doute perceyue the helpe of god in thy nede. He knowethe the tyme / and the wayes of delyueraunce & therfore refrayne & committe thy ſelfe to hym. It ꝑteineth to hym to helpe & delyuer y• feythfull obedient ſoules fro ꝑyll & ieopardie. It ys expedyent for our humylyacion & meryie that ſomtime other people knowe our defautes & ſynnes yt they may correcte & repreue vs. whan man for hys owne defautes humyleth hym ſelfe thā he hath more compaſſyon of the fraylte of other & reconſylethe hym ſelfe to thoſe that haue offended hym & cōtrariweſe he reconſileth them to hym. Almighty god ꝓtecteth & defendeth the meke man obedyēt & hym he knoweth & counſelleth & enclineth hym ſelfe to hym & ſendeth great habundaunce of grace to hym & ſhe weth his ſecrete counſel to hym. Alſo he inuiteth hī & draweth hym by grace benigly & after his humyliacion & depreſſion he enhaunteth him to glory The meke obedyent ſoule ꝓued by iniury & confuſyon maye reſt in peas. For in aſmoche it is cōtēpned of the worlde it is in maner cōſtrained to fle & reſte in god & neuer eſtimate thy ſelfe to haue ꝑfite ꝓfite without thou repute thy ſelfe moſt vile of all other.

¶ The .iii. chaptre of ye reſtfull & quyet perſone.

TOke thou firſt be quiet thy ſelfe & than thou mayſte the better pacifie other. A pacyēt mā more cōmendable & ꝓfitable than a great lettred • ipacyent A perſone that is paſſionate lightely • eueth the worſt party cōmonly in euery thynge. •• at ꝑſone that is content applyeth euery thynge • t / and that ſoule that is nat well content is inq̄et by diuerſe ſuſpicions & nother quite in hymſelfe ne yet ſuffereth other to be in peaſe / & ſpeketh oftimes thoſe thynges that be nat ſyttynge / & omyttethe to ſpeke of thoſe thynges that were expediēt to be ſpoken of. He conſidereth what other be bounde to do & is necligent in that / that perteyneth to hym ſelfe. Haue firſt a zele & a reſpecte to thy ſelfe / & than thou maiſt better attende to the dedes of other. Thou art redy to excuſe thy ꝓpre errour & defautes / & wylte nat ꝯſider the fraylte of thy neyghbour. But it were more accordīge to equite to excuſe thy neighbour & to accuſe thyſelfe: If thou wylt that other ſupport & ſuffre the thou muſt ſomtyme charitably ſupport & ſuffre other mē how ferre art thou from ꝑfite humylyte & charite / by the which man ſhulde be moſte wroth with his owne offences it is no great matter of pacience to be cōuerſaūt with meke tractable / or charitable cōpany for with ſuche perſons euery body deliteth naturally to be accōpaned: but it is a ſigne of great v er tue & pacience to be ꝯuerſant paciently with frowarde wrathfull & euyll manered peple ye be redy to ꝓue our pacience with cōtradiccions iniuries & wrōges. Bleſſed be thoſe that amonge this people be pacient for to them by theyr pacience perteyneth the kyngdome of heuen. And that perſone ye by grace can applie hymſelfe more to ſuffre paciētly ſhal obteyne more peas & may be called a cōquerour of hymſelfe / & ouer the worlde a lorde a frende of criſt & the inheritour of heuen.

¶ The .iiii. chapt̄ of pure mīde & a true entent.

MAn is eleuate & lyft vp from erthely thinges vnto ſpirituall thynges by feithe / & cleneſſe • f mynde as by the meane of two wynges. Thy en • ent muſt be ſimple without any duplycite / and thy affeccion or deſire pure from all diſordinaūce. The ſymple and true entent beholdeth god: but the pure mynde apprehendeth & taketh taſte of hys ineffable ſwetnes. If thou be fre frome all inly and īordinat affeccion there ſhall no good operacyon lett the frō the wey of perfeccion. That perſone that entēdeth bothe the pleaſure of god / & the ꝓfite of his neyghbour maye haue true & inly lyberte of mynde if thy herte were perfitly ordred / euery creature ſhulde be • mirrour of lyfe / & a boke of holy doctryne to the. There is no creature ſo vnperfite or vile but ī ſome maner it ſheweth the goodnes of god / if thy ſowle were pure frome al inordynate affecciōs yu ſhuldeſt ſee & praiſe euery thinge in due order. A pure & cle • e herte ꝑceyueth heuen & hell comonly The īwar • e diſpoſicion of man is ſhewede by his outwarde conuerſacion there is no ioye in this worlde to the • ye of a clene conſcience. And cōtrariwiſe there ys no trouble or iniq̄etacion in cōpariſon of the trowble of the mynde diſcōtent of euyll conſcience / As y• • ron put in the fire is clenſed from the ruſt & made • ere & ſhenīge / ſo the obedyent ſoule made hotte in the fire of tribulacion is pourged from the ruſt of ſi • e & made clere ī conſcience and made ardēt ī the lo • e of god / and ſo he ys chaunged into a newe man whan a ſoule begynneth to be remyſſe in vertuous labour / than it fereth a litell labour & receiueth gladly the outwarde cōſolacion. But whan it beginethe ꝑfitl • to ouercome it ſelfe: & to walke mightyly in yt way • • f god than it extemeth the labours / or trowbles but light: y• whiche before were gr • uoꝰ / & • portable.

¶ The .v. chapt of the ꝓpre cōſideracion of man.

THere ſhulde novertuous perſons haue great cōfidence in theyr ſelfe. For many tymes by the meane of our preſūpcion or tēptacion we lacke bothe grace & wyſdome of true iugement. y• ſpirituall lyght that we haue is but lytell / & yet we leſe it ſone by our neclygence. And diuers tymes we be ſo farre ouerſene: that we wyll nat or can nat ꝑceyue our ꝓpre blīdnes. Dyuers tymes we be euyll in our dedis & in defence or excuſaciſion of them we be worſe. There be diuers that eſtymate / and thynke theyr dedes be done of zele / and charite the whiche they do by īmoderate paſſyon and carnalyte we be redye to repreue ſmalle offences iu our neyghbour & to excuſe our ꝓpre great offences: we be redye to note the iniuries that be done to vs: but we cōſyder nat what other ſuffreth of vs. If we wolde cōſyder well our ꝓpre offences we ſhulde more paciētly ſuffre & iuge the defautes of other. The v er tuous ꝑſone cōſideringe howe he ſhall gyue accompte of his ꝓpre offences: cōſidereth but litell the offēces of other for whome he ſhall nat anſwere. Thou ſhalt neuer be inly deuout without thou kepe ſylēce of other mē nes warkes & wordes / & dylygently beholde thyne owne. If thou gyue thyne attendaunce to god & to thy ſelfe only: the outwarde conuerſacyon of other ſhall the leſſe moue the / where art thou whan thou arte nat preſent to thy ſelfe. If thou conſider al other thynges thy ſelfe nat conſidered what ſhal it auaile the? Thou ſhalt ꝓfite ſpecially ī goſtley lyuīge yf y• preſerue thy ſelfe fro tumultuoꝰ wordly occupacion & that religious ſoule may nat greatly ꝓfyte goſtly that moche applyeth it ſelfe to ſeculer occupacyons Lete nothīge be ſo derely accept to the as thy lorde god or thynge ordred to hym: & eſtymate all delectacion or pleſure of any creature nat ordred to hym but vaine a ſoule yt ꝑfitly loueth god / & reputeth all thīge vnder god & his ſeint • but ſmale of price. God of his incōprehēſible goodnes repleniſſheth ye worlde & is y• ꝑtite ſolace of ſoule & gladnes of herte.

¶ The .vi. chapt of ye gladnes of a good cōſcience.

THe conſolacion of a good ſoule is in cōſyderacion of a good & clere conſcience. Labour euer to haue a good conſcience / and than thou ſhalt be contynually in gladnes: & myghty to bere pacyently aduerſitees. For a good ꝯſcience is euer glad amōge aduerſitees / & cōtrary wiſe an euyll cōſcience is euer ferefull / impacyent / and inquiete. Thou mayſte reſt ſuerly if thy herte beinge right repreue the nat. Be notyme glade but whan thou doeſt wel The euyll people haue neuer true or perfite reſte: • e perceyueth nat the inly peas of mynde: for as owre lorde ſayth by hys prophete Iſaie. there is no ſure peas to wecked people: and yf they thynke they he ſure • e doute nat aduerſyte hauynge ſo great confydence in theyr ſelfe that they thīke no thynge may remoue theym frome theyr eſtate. Haue no confydence in ſuche maner of people: for without they be retourned frome theyr iniquite thou ſhalt ſe y• wrathe of god fall vpon them / and theyr ſubtylyte / and falſe way ſhalbe made vayne: and theyr thought is ſhal periſſhe / and they alſo. It is nat greuous for a ꝑfyte louer of god to ioy in tribulaciō: for that is none other but to ioye in the croſſe of Ieſu cryſte. The honour or ioye that is gyuen to man of man ys but of ſmale quantite: & there foloweth that ioye for the moſte parte heuyneſſe. The ioye of good people ys in the conſcience of theym / & nat in the vayne commendacion of men. and the gladnes of theym ys of god and in hym & theyr ioye in vertue & of good lyfe Tho that deſire the true & eternall ioye forceth lytel of temporall felicite. That perſone hath tranquilite & reſte of herte that nother deſireth wordly cōmendacion ne forceth nat of temporall commendacyon Thou art nat more holy if thou be commended ne leſſe vertuous if thou be diſpreiſed: & whan ſoeuer y• be cōmended or diſprayſed / thou arte as thou art & as our lorde y• ſercher of ſecrete myndes knoweth y• ſo thou art v er tuous orvicious & if thou cōſider wel what thou art withiforth thou ſhalte litell force of y• outwarde lāgage of ye people. man beholdeth y• outwarde ꝑte of the / but god beholdeth ye hert. man cō ſidereth the warkes but god the entēt of euery dede It is a good ſigne of a meke ſoule: that euer dothe & yet extemeth it ſelf to do but litel or nought. That ſoule that inquireth nat nor deſireth nat outwarde teſtymony for it ſelfe: it is a ſigue that it hath cōmit it ſelfe holy to god. the probaciō of a vertuous ſoule ſtandeth nat in the cōmendacion of their ſelfe but of god. The ſtate of the inly vertuous man is princypally to order his myude to god by obedience & loue & be at liberte from all outwarde īordinate affeccions and deſires.

¶ The .vii. chapt of y• loue of Ieſu aboue al thīges

BLeſſed is that ſoule that perfitly knowinge Ieſu criſt loueth hym aboue all thynge and for his loue contempneth itſelfe / as it is ſyttīge that a kynge be moſt princypall in his owne reame So it is according that Ieſu be ordred as princypall in the ſoule of man the whiche is his reame as he ſaith hym ſelfe in the goſpell of Luke. The kyngdome of god is within you: that is to ſaye in the ſowle of a feythfull louer of Ieſu. The loue of a creature ys vayne and vnſtable / but the loue of ieſu is feythfull and perſeueraunt. That ꝑſone that wyll reſt / or be ſupported of a diſceyuable or roton ſtaffe muſte of neceſſite fall therwith. and cōtrary wiſe be a ſowle neuer ſo feble / or frayle if it wyll reſt or applie it ſelf with all ſpirituall ſtrengthe therof to Ieſu criſte yt ſhalbe ꝑfitly ſtabliſſhed & made ſtrōge in him Loue hym & kepe hym before all other. For if al other frē des forſake the / he wyll nat leue the ne ſuffre the fynally to periſſhe. And thou muſt ſomtyme of neceſſyte be departed from all thy frendes of this world But indeuour thy ſelfe to kepe this great trend ieſu & thou ſhalt nat be ſeperated frome hym neyther lyuynge nor diynge & thou ſhalt fynde hym ſo feithful to the that whan all other fayle ofſocour & helpe towarde the he ſhall neuer fayle. And if thou wylt auoyde all iordinate loue of creatures Ieſu wil gladly īhabite & abyde with the. What ſo euer thou do to man or receyue of hym nat ordred to icſus is asvaine & loſte. Be nat adherent ne put nat thy cōfidence in that thynge that is as an holowe ſtocke or a rede hauynge no ſubſtaunce to ſuſteyne the: euery man lyuynge in a mortall body: ſayth our lorde is reſembled to hay. And all his bodely pleaſure ſhall ſone fade & fall as doth the flowres in the medowe▪ If thou attende & gyue hede to outwarde apparance of mā thou ſhalt ſone be diſceyued. If thou wylt beſily ſeche ſolace & lucre / thou ſhalt fynde many tymes diſpleaſure & detryment. If thou ſeche thy lorde ieſu ī euery thynge thou ſhalt truly fynde hym. And i like wiſe if thou ſeche thy ſelfe / thou ſhalt fynde thyſelfe but to thy diſtruccyon. For he that laboreth to haue all other thinges & ieſu cōtēpne is more ennemye to hīſelfe than al his aduerſaries ouer al ye worlde mai

¶ The .viii. chaptre of the famylyer amyte (be and loue of Ieſu criſte.

WHat ſoule that hath the gracious preſēce of ieſus hath all thīge that is good without any difficultes ꝓne & redy to euery v er tuous operacion & where ieſus is nat preſent by his grace / there is euery dede of v er tue i maner peynfull There is no perfite inly and gooſtely conſolacyon but whan ieſu ſpeketh in the religius ſoule Did nat mary Mawdeleyne ariſe ſone whan Martha had ſhewed hir that hir mayſter cryſte ieſu was nyghe and cleped hir. That may be called an happy houre whan criſte calleth a ſoule from lamentacyon / and wepynge and ſpecially of minde. O thou ſoule how harde & vndeuoute arte thou whan ieſu is nat with the by aſſiſtence of his grace. It is nat more domage to leſe his grace / than all the worlde what maye the worlde auayle the without the grace of the maker therof: It is in maner a peyne of helle to be ſeperate fro ieſu / & it is a pleſaunt paradiſe to be vnytte and knitte with hym by grace. And there ſhal none aduerſite neo ther enemye ouercome the / as longe as Ieſu is with the / and that ſoule that ſyketh hym and fyndeth hym hath founde the treſour of all treſoures: and if thou leſe hym thou haſte more domage: than thoughe thon ſhuldeſte leſe all the worlde / That perſone may be called moſte poore that hath nat ieſus / and he is mooſte ryche that hath hym by grace / it is great wiſdome and cunnynge to be conuerſaunt with ieſus / to kepe hym with the. Labour to haue ꝑfite mekenes and to be quiet / & deuoute / & ieſu ſhall abide with the. If thou applie thy deſires inordinatly to outwarde thynges / thou reiectis the inwarde grace of ieſus. and than thou ſhalte be full diſolate of true amite and frenhſhyp / for wythoute his grace & goſtely conforte / thou ſhalte neuer haue ꝑfytly goſtely gladnes in hym afore all other / And alſo we ſhulde rather wyll to haue all the worlde cō trarie to vs: than to offende hym Amōge all thy de re & ſpeciall frendes cheſe ieſu as moſt dere feithful & ſpeciall whome thou ſhuldeſt loue for hym ſelfe / & all other in ordre to hym. For ther is none other but he that hath all degrees of goodes & amyte but he alone & therfore in hym & for hym loue both thy frendes & alſo thyn enemyes: & praie for them that they may knowe god & ꝑfitly loue hym. Neuer coueit to be cōmended & loued ſingulerly. For that of ryghte belongeth to our lorde to whome none maye be cō pared. Mixe neuer thy loue with any inordinat loue of creatures if thou wilt know how ſwete Ieſus is. But none maye taſte of his ſwetenes without he be p̄uente with grace: & ſpecially called of our lorde all other callynges ſett aparte: ſo that thou ſīglerly abyde with hym alone. Whan the grace of our lord cometh to a ſoule / than it is made ſtronge to euerye thinge that v er tue reqreth. & whan grace deꝑteth fro the ſoule it is faint & frayle vnapte to do or to ſuffre that v er tue cōmaūdeth: but it be with great difficulte & peyne: but yet leue nat thoſe ded • of v er tue & diſpaire nat: but cōforme thy wyll to the pleaſure of Ieſu criſte. For after wynter folowethe ſomer / after the night the day: after the tempeſt the fayre wether.

¶ The .ix. Chaptre of the dyſolacyon of wordly cō ſolacyon.

IT is no great maiſtry to contempne the cōſolacyon of man whan that the ſoule is preuent with heuenly comforte: but ſothely that ſoule is ful herde beſted that is diſolate of conforte both of god and man / and yet yf it can pacyently ſuffre this for the loue of our lorde it deſeruethe to be conforted of hym. what great myſterye is it to be mery / and deuoute. Whan thou perceyueſte the grace of god in thy ſoule redy to helpe the. That ſoule rydeth full pleaſauntly whome the grace of oure lorde ſupportethe / and bereth vp. What meruayle is yf that ſoule be nat ouer charged with trybulacyon that is ſupported of hym that is omnypotente / and ys conueyed by hys infynyte wyſdome we be gladde to haue conſolacion and ſupportacion in all our lyfe and labours and ſory to be without them or to forſake our owne ꝓpre appetyte / and pleaſure. The holy martyr ſeynt Laurens was ſo feruent in the loue of our lorde that he gladly forſoke nat alonly the worlde & his ſpeciall beloued frende and preſte Sixtus: but alſo his mortall lyfe by paſſion moſte terryble and ferefull he ouer came the loue of man by the loue of his maker & he made cōmutacion of tranſetory conſolacion & lyfe for euerlaſtīge & ſolacyous life. Here we may lerne to cōfourme our will to ye wyl & pleaſure of god whan he of his grace taketh to his mercy any of our frendes be they neuer ſo dere & ſpecyal to vs. For lyke as we come to the worlde by hys will & cōmandement ſo we muſt deꝑte fro this mortall lyfe & tēporall cohabitaciō. It is no lytell ne ſhorte batayle a man to ouercome him ſelfe and to ordre all his affeccions to the pleaſure of god. The veray true louer of god / & ſtudyꝰ deſire of v er tue is nat beſy to acquyre wordly conſolacion or ſenſuall pleaſurs ne bodely delectacions: but rather glad for the loue of god to exerciſe theyr ſelfe in harde and payntfull labours whan the ſpirituall & deuyne conſolaciō is graūted to y• for a tyme repute that of his goodnes & nat of thy deſeruynge: be nat therof ioyfull to moche ne p̄ſume therof vaynly but be therof meke and circūſpecte & timerous ī all thy actis / for that houre ſhall paſſe & tēptacion & tribulacion ſhal come. And whan they come take nat īmoderate thought or ſorow ne in no wiſe diſpeyre nat / but mekely & paciētly abide the deuine cōſolacion: for he ys of power to graunt to the more habūdaūce & cōtynuaūce of ſpirituall conſolacion & ſwetnes than thou hadeſt before. And merueyle nat of ſuche altercacion in thy mide for thou art nat the firſt that hath had experiens of theſe / for the holy ſeyntes ꝓphetes / pr̄iarkes and appoſtels haue had like altercacions of minde ſomtyme mery by deuyne conſolacions & ſomtymes ꝓued by withdrawīge of cōſolacion & belapped with tribulacion & vexacion. The ꝓphete Dauid (hauig y• cōſolacious • ſence of the deuyne grace) ſayde he ſhulde neuer be remoued therfro without ende & anone whan he had experiēce of y• abſēce of this grace he ſaide to our lorde thou haſt withdrawen thy delectable chere of thy preſence & I am made diſolate & troabled betwene thoſe .ii. extremites of ioy & trybulacion take we no defēce but rather prai we with Dauid ſayīge I ſhalnat ceſſe to crye to y• form̄ey & I ſhall mekeli pray to y• my lord god: ſo finally he ꝓcurid • frute & effecte of his prayer as he teſtifieth ſayinge Our lorde hath harde me & hath mercy of me / & ys made my helper & after ſaith. Good lorde thou haſt tourned my ſorowe īto ioy & yu haſt belapped me wt ioye. If almyghty god hath in this wiſe delt with ye great excellent ſeyntes we that be of ſmale reputacion may take therof confidence in god: thoughe we haue ſomtime feruour of ſpirite & ſomtyme lacke of deuocion & ſpirituall cōſolacion / for his ſpirite of holy cōſolacion cometh & deꝑteth at his pleaſure as y• holy man Iob ſayth. Thou graciouſly viſeteſt him in the morowtyde: and ſhortlye afterwarde thou ꝓuydeſt hym by mater of paciēce. And therfore wher in ſhall I truſte or in whome ſhall I haue cōfidence but in the great mercy of god / & hope of the heuenly helpe. If I myghte haue the aſſiſtence of good deuoute men / the helpe of holy bokes / and the roiall & noble proceſſe of ſcrypture / alſo incited to deuocion by the meane of ſwete melodyous ſōge. all thoſe thī ges may lytell auayle / whan I am lafte to my frailte and pouerte without grace / than there is no bet • remedye but by pacience to remoue owre owne wil & conforme vs to the wyll of god. Iohn̄ Gerſon the auctour of this treateſe ſayth: he neuer had knowe • ege of religious perſone but he had at ſomtime ſubtraccion & demynucion of goſtly ſwetnes: feruoure & deuocion. There was neuer religious ſoule ſo ilumined orſo rauiſſhed in y• viſiō of our lorde but it was ꝓued by tēptaciō other afore or aft er ward. For ther be none worthy to haue y• hye deuine ꝯtēplaciō but if be they be exerciſed firſte with ſome tribulacion for the loue god. it is ꝓuyded by the greate wyſdome of god to the electe ſoules to haue temptaciōs as a ſigne or token of cōſolacion to come. For to thoſe that be prouyded pacyently by tribulacions be ꝓmyſed of our lorde heuenly rewarde & cōſolacōn as it appereth by the ſētence of the holy goſt ſhewed bi ye mouthe of the holy euangeliſte Iohn̄ ſeyīge who ſouer ouercometh tribulaciō by paciēce vice & ſinne by reſiſtēce ſhalbe fed with the frute of y• tree of lyfe y• is with the clere deuine viſion & vnſpekable fruicion of y• bleſſed godhed. & alſo the deuine ꝯſolacion is graūted vnto man for to make hym more ſtrōge to ſuffre aduerſite. And anone folo with tēptaciō liſt yt mā take any elacion of y• goſtly ꝯſolaciō. The deuil ſlepith nat ne y• fleſſhely appetitis be nat yet morfied / & therfore p̄pare thyſelfe to batell for yu haſt ennemies on euery ſide he yt neuer ſeſith to aſſaile y•.

¶ The .x. chaptre of yeldīge thākes to god for hys graces.

wHy ſecheſte thou reſte whan thou arte ordeined in thys lyfe to labour Applye thyſelfe more to pacience than to conſolacyon / or pleaſure / to the croſſe of penaunce rather than to temporall ioye / & pleaſure. There ys none ſo ſeculer or wordly: but if they might haue cō tinuaunce of ſpirituall cōſolacōn they wolde gladly accepte yt. For the ſpyrytuall ioyes excede all other wordly cōſolacioos & bodely pleaſures. All wordly & bobely pleſurs be tranſetori & mixte with ſomdele of vnclenes. But the ſpitritual pleſurs & deſyres be pure honeſt & ioyfull ꝓcedynge of vertues & graū ted of our lorde alonlye to pure and clene myndes. But this tranquylyte of goſtely cōſolacions is many tymes ouerflowen by the outragious tēpeſtis of tēptacion. The falſe lyberte of lyuynge & greate cō fidence in our owneſelfe be two thinges moche cō trary to heuenly viſitacion & conſolacion: Our lord ſhewith his goodnes to man grauntinge to hym y• grace of goſtely conſolacion. But man ſheweth his vnwiſe neclygence / whan he withdraweth cōdigne thanke ne īputeth nat this grace only to oure lorde and therfore we be nat worthye to haue his mercyfull grace to abyde with vs. Grace is euer graūted to the meke ſoules that euer be rede to yelde thākes to god for his mercyfull benefaites. and cōtrariwiſe grace is withdrawen fro the vnkynde & the elate perſone. I deſire nat to haue that conſolacōn by the whiche the compunccion of hert may be minyſſhed or remoued / ne that deſire or loue that with drawyth cōtēplacion & inciteth my frayle ſoule to elacyon Euery excellency is nat holy: ne euery deſyre pure ne enery ſwetnes good & holſome. There be diuers thynges full dere to man / that be nat accepte to god we ſhulde accepte gladly the grace wherby we mai be made humble / and tymerous to god / and more prompte to forſake our propre appetites / & wylles That ſoule that is perfytelye enfourmed wyth the rewarde of grace & lerned with the rod of ſubtracc • on of grace hath none audacite to aſcribe any v er tue or grace to it ſelfe: but rather it reputeth / & cōfeſſeth it ſelfe pore and naked / yelde thou to god that is his & to thy ſelfe that is thyne: that is to ſay thanke our lorde for his graces & thy ſelfe for thy ſynne / for the whiche iuge thy ſelfe worthy for to haue peine & ſub traccion of grace. There may no ſoule attaye thys hyghe degree of grace or perfeccion ne ſtande therī without it grounde it ſelfe in humilyte & obedyence Tho that be moſte precious & highe in the ſighte of god be moſte vyle & lowe in theyr ꝓpre conſideracion. & the more precious that they be in grace ye more meke they be / full of trouthe of heuenly glory nat auidious of wordly vanite. Tho that be roted & ꝑfitly fixed in the drede & loue of god: may nat of no wiſe be obſtynate or proude. And tho that aſcribe al the goodes that they receyue to almighty god they be nat deſirous of the vayne cōmendacyon of man but they rather deſire the glory & cōmēdacion whyche is of god alone: and they labour that god be honoured & loued of all his ſayntes: & they refarre all theyr labours to the ſame ende. Be thou kīde ī yeldynge thankes to god for the ſmale benefaytes that therby thou maiſte deſerue more greate & ꝓfitable graces. Repute the leſt giftes of god gret & the naturall dyfformytees and ſpecyall tokyns of loue: for they be medycyns / & meanes to meke oureſelfe. If we wolde conſider perfitly the honour and dignite of the lorde that graūteth vs thoſe gyftes we ſhuld exſteme no gyft lytell ne vyle. Howe may we Iuge that thynge lytell in acceptacion that is gyuen of y• great kīge maker & gouerner of y• worlde without whoſe wyl & ꝓuidence there fallethe no lefe • to the tre. And therfore he gyueth to diuers of hys electe people: peynes: tribulacions bodely & goſtly as me anes of euerlaſtynge ꝓmocion. who ſoeuer deſyre to retayne the grace of god let hym be diligent ī yel dynge thankes for the graces that he hath receyued And euer applie thyſelfe to wiſdom & mekenes lyſt yt thou leſe the grace that thou haſte receyued If yt fortune by tēptaciō or frailte to be withdra wen frō the. ſay inly in thy ſoule that thou haſte deſerued y• ſubtraccion therof: & paciently & humbly pray for y• recoueringe therof: thou maiſt nat by thy ꝓpre merites be reſtored to the mercy & grace loſte by ſinne but by the meane of faderly pyte and moſte mercifull paſſion of Ieſu criſte.

¶ The .xi. chaptre of the ſmalle noumbre of the louers of the croſſe of Ieſu.

IHeſus the heuenly kynge hath many louers of his heuenly kyngdome: but there be fewe that wyll take his croſſe and folow hym. There be many deſirers of hys conſolacion: nat of his trybulacion: he hath many redy to be parteners of his table & repaſte: but none of his abſtinence & penaunce All men wolde be glad to haue ioye with hym: but there be nat many that deſire peyne / & tribulacion for his loue. Many foloweth hym to be parteners of the fraccyon of his brede: but there be fewe that wyll paciently drīke with hym of hys chalice of trybulacion. And many meruelouſly commende hym for his great meracles: but many of them be lothe to folowe the ſhame & vilete of his croſſe. There be many that folowe hym in proſperite & loue & bleſſe hym as lōge as they receyue of hym proſperite and conſolacion. And if he withdrawe hym ſelfe for a ſeaſon fro them by ſhewynge no tokyns of pleaſure or conſolacion they fall ſoone to lamentable cōplaynynge & deſperacion. Tho that loue that lorde nat for ꝓſperite ne cōſolacion of mynde alonly but principally for hym ſelfe they bleſſe hym as hertly ī tēptacion & tribulaciō or any other neceſſite as they do in theyr perfite proſperite. And if he ſhulde gyue to them euer in this worlde aduerſite: yet they ſhulde euer loue and thanke hym. O howe myghty is the pure loue of Ieſu nat ꝑmixed with any inordinaūs of fauour or affeccion. Tho that ſeche of god pryncipally by prayer or any other v er tuous pleaſure bodely or goſtly may be called rather couetouſe marchauntes / than liberall louers the reaſon hereof we may perceyue for tho ꝑſons applie theyr ſeruice / & loue to our lorde for his benefaites & they ſerue & loue ye benefaites afore god / & they loue the benefait▪ & gyftes in that they be profitable to theyr ſelfe / & ſo ſuīgly they may ryghtfully be called louers of their ſelf rather thā of god. It is full hard to fīde any ꝑſō ſo ſpirituall yt is ꝑfitly fre from all inordinate affeccions. That ꝑſone ſhulde nat be ꝓfitable or deſirer only of thoſe that be nere hym: but of ye farr extremites of y• worlde. If a ꝑſon were ſo v er tuoꝰ yt he wold leue all the worldes ſubſtaunce & do gret penaunce & had all knowlege: and were feruent in deuocyon yet he ſhulde nat atteyne the moſt excellent & great ꝑfeccion in lyuynge to the whiche he may nat aproche without al other thynges forſaken he vtterly renounce his owne ſelfe & holy forſake his owne wyll & lyuynge & beinge at liberte & fre frome all priuate & ſeuerall affeccions & deſires. & whan thou haſt done all that thou knoweſt to be done exteme and iuge thy ſelfe as thou hadeſt of thy ſelfe no thynge done & as the auctour of truthe our ſauyour ſaith: whan we haue done that is poſſible to be done: yet we be of ourſelfe vnprofitable ſeruauntes & nat worthi to be rewarded but of his grace. than we beynge pore & frayle in body & ſoule voyde of all meritorious v er tue may cōueniently ſay with the ꝓphete Dauid I am diſolate & pore. There is none more ryche none more fre ne at liberte nor more of power than yt ſoule that knoweth itſelfe: & wyl be redy to forſake nat all worly thynges: but alſo itſelfe & repute and iuge itſelfe moſt vyle of al other.

¶ The .xii. chaptre is of the royall & victorioꝰ way of the holy croſſe.

THere be many that repute y• wordes of our ſauyour harde and peynefull whan he ſaythe we may nat be his diſciples without we denie & reuounce our owne wyll and take the croſſe and folowe hym. But it ſhalbe more peynefull and ſorowfull withoute compariſon for to here the wordes of mouthe in the extreme and laſt iugement / whan he ſhall pronownce the wordee of perpetuall dampnacyon ſayinge to the reprobate creatures: Go ye fro me for euer to be perpetuall fire that is ordeined for the deuyll & his angels: Tho that now here the worde of god and be gladde to folowe it / than they ſhall nat be aſtonyed of theyre owne partye herynge the wordes of dampnacion of the reproued peple whā our Lorde ſhall come to deme all the worlde ye ſygne of the croſſe ſhalbe heuē and ſo thoſe that be true ſeruauntes of the lorde that was crucified / & at that day hauynge his coniſaunce or ſigne that is to ſay the croſſe of penaūce. than maye they haue full ſure acceſſe to hym theyr maiſter & Iuge. Why fereſte yu to take the croſſe of ſhort penaunce whereby yu maiſt comeſuerly to the perpetuall ioyfull kyngdome. in yt v er tue of the croſſe is ſpūall helthe & lyfe proteccion from our enemye. & infuſion of heuenly ſwetnes. the ſtrength of mynde ye ioy of the ſpirite. there is ꝓfitable & excellent v er tue with ꝑfecciō of holynes of liuīge There is no helthe of the ſoule ne hope of heuenly life / but by te vertue of the croſſe and therfore take y• croſſe of penaunce & folowe Ieſu thy leder into euer laſtynge blyſſe. He hath gone before the beringe the croſſe / & therupon for thy loue ſuffred deth. than take the croſſe of tribulacion ſikenes or other diſaſes & deſire to ſuffre deth for his loue / if thou wylt be aſſembled to hym in paciently ſufferynge peyne trybulacion & dethe. than thou ſhalt be ꝑtener of his pleſure cōſolacion & ꝑpetuall lyfe & ioy. Than beholde what v er tue cometh by the holy croſſe. & what habundaūce of grace by ye ardēt deſire to ſuffre deth for yt loue of our lorde. There ys none other way to come to life and inly peas. but by the way of the croſſe of penaunce & cōtynuall mortificacōn of our rebellioꝰ ſenſuall partis. Go whether ſoeuer thou wylt & enquyre whatſoeuer thou deſireſt: but thou ſhalt nener abowe the vnder the fende a more excellent & ſure way than by the way of imitaciō of the holy cros Diſpoſe thy ſelfe & order euery thynge after thy propre wyll & deſire / & thou ſhalt fynde thou muſt euer ſuffre other frely & by thy wyl or violently & ageinſt thy wyll & ſo thou ſhalt nat auoide the croſſe outher ſikenes & peynein thy body / orellis by tribulacyon in thy ſoule. Somtyme our lorde deleth with yt as he wolde forſake the / and ſomtyme by his wiſdome he ſuffre the to be iniured & vexed of thy neyghbour & ſomtyme of thyn owne ſelfe and there is no remedye ne alienation but thou muſt paciently ſuffre tyll it pleſe the great phiſicion to ſende alegians & remedye to the. For he wyll that thou lerne to ſuffre trybulacion that therby thou mayſt be made more hū ble & holy conuerte thy ſelfe to hym. There be none that perceyueth or inly or hertly foloweth y• gloryꝰ paſſion of criſt as tho that for his loue or the ꝓfit of theyr ſoules hath had cōformable peyne. This cros of tribulaciō is euer redy & abideth the in euery place & therfore thou maiſt nat auoyde it ī any place. for if thou were ſecluded fro all the world. yet thou ſhul deſt haue experience of this croſſe of tribulacion in thyſelfe Cōuerte thyſelfe to thoſe aboue ye / orellis to thoſe yt ben vnder y• / and aboute ye and loke wythin the. And in all thoſe / thou ſhalte fynde the croſſe of temptacyon ad tribulacion / and therfore it is expedyent to the euer to arme thy ſelfe with pacience: yf thou wylthaue inly peas and the crowne of perpetuall tryumphe and ioye. Endeuoure thyſelfe to bere this croſſe of tribulacion pacyently / and it ſhall ſuſteyne the myghtyly and lede the to a ioyfull ende where thou ſhalt neuer bere the burdē of any kī de of tribulaciō or tēptacion. If thou bere this cros ageinſt thy wyll / than thou bereſt a burden yt more chargeth thy ſelfe / & therfore in aſmoche as yu muſt of neceſſite bere it / applie thy ſelfe that thou paciētly ſuſteyne it. and doute the nat if thou abiecte it / & put it away: but thou ſhalt haue another & perauē ture a more heuy and greuous to ſuſteyne thynkeſt thou to auoyde that neuer mortall creature yet mighte eſcape. What ſaynt fro the begynnynge of the worlde to thys daye hath come to heuen wythoute this croſſe of trybulacion. No nat the ſonne of god our ſauyour: the whiche from his fyrſte comynge ī to this worlde: vnto his departynge was nat ye ſpace of one houre alyenate from the peyne of the cros and trybulacion. It was behouable that criſt ſhuld ſuffre dethe and ariſe agayne / and ſo to entre īto, his glorye. Howe ſhuldeſt thou ſynfull creature thynke that thou ſhuldeſte go to heuen by any other waye than by the playne / ryght and hygh kynges waye that is to ſaye the way of the croſſe. Deſyreſte thou to come to heuen by pleaſure and ioye. Nowe ſithe the ledar of lyfe with all hys martyrs haue paſte by the way of trybulacion and the croſſe. Who ſo euer intende to come to heuen withoute the way of trybulacion & the croſſe they erre from the ryght waye for all the way of this mortall lyfe is full of meſeres & croſſes of tribulacion. And euer the more a ſoule ꝓfiteth in v er tue the more peinfull croſſes & greuous tribyulacions it ſhall fynde ꝑtly for the fende aſſayleth more ferſly thoſe ꝑſons whome he ſeeth encreſe more in vertue. The ſeconde cauſe is / for the more ſtrongly a ſoule encreaſeth in vertue the more deſyre it hath to be eleuate frome the incommoditees of thys temporall exyle: & to be at lyberte in the perpetuall ioy & ꝓpre countrey. But the ſoule thus vexed with many folde affeccions may ſyngulerlye be recōforted whan it perceyueth that for euery trybulacyon pacyētly & by grace ouercome it ſhalbe rewarded with the frute of euerlaſtynge lyfe. And euer ye body is punyſſhed with peyne and tribulaciou: the more ſhall the ſoule receyue of ſpiritual ſtrengthe & conſolacion. And ſomtyme the ſoule is ſo reconforted in aduerſite and tribulacion that it wolde nat be without them conſyderynge that therby it ys made coformable to oure ſauyoure cryſte. And alſo it conſyderethe well that the more peyne and tribulacyon it may ſuffre for his loue / the more acceptable it ſhal be in hys ſight. Howe may this be that man by pacience ſuffereth and deſireth that nature fleethe / and hateth nat by no vertue in man but by the ſynguler grace of Ieſu criſte. It is nat the naturall appetite of man to loue / and ſuffre a peynefull croſſe to chaſlyſe the bodye / and ſubdue it to the ſeruyce of the ſpirite to flee honours / & gladly accepte repreues & iniuries: to diſpiſe hymſelfe: & deſire to be diſpiſed / paciently to ſuffre all aduerſitees with ſhames & repreues / & to deſire no ꝓſperite in this worlde. Beholde thy ſelfe well / & thou ſhalt wel perceyue that if thou haue thoſe thīges aforſaid thou haſt nat them of thy ſelfe: but if thou wylt applie thy ſelfe & haue cō fidence in god: he ſhall ſende the fro heuen that thou ſhalt haue theſe v er tues & alſo thy ſenſuall part▪ with the worlde ſhalbe made ſubiectes to the / & yf thou wylt arme thy ſelfe with y• quycke feith & the croſſe of ieſu cryſt: thou ſhalt nat nede to fere the enuious ſubtylte of the fyende. than prepare thy ſelfe as a feithfull ſeruaunt of ieſu criſte to bere his croſſe cōſtātly / cōſideringe howe he thy lorde dyd bere it for the peinfully & mercifully: order thy ſelfe to ſuffre mani aduerſitees / īiuries & wrōges ī this miſerable life: & ſo thou ſhalt haue hym with the where ſo euer thou be alſo thou ſhalt fynbe hym where ſo euer thou hide y•. Than if thou deſire to be dere & a frende to thy redemer & haue ꝑte of his cōſolacion / deſire affectually to drīke wt hym of his chalys of trybulacion deſire no cōſolacion ne ꝓſperite but at the wyll of god & order thy ſelf to ſuffre tribulacions / & repute them as the moſte ſpeciall conſolacyons / for they be y• redy meanes to come tho the heuenly & ꝑpetuall cōſolacions. whan thou comeſt to that degre of pacyēce that tribulacion is ſwete & pleaſaunt to the for y• loue of god / than exteme thy ſelfe in goode ſtate / and that thou haſt founde paradiſe in erthe And as lōge as it is greuous to the to ſuffre & enforceth thy ſelſe to fle tribulacion: ſo longe thou arte nat in the ꝑfite ſtate of pacience: & wherſoeuer thou fleeſt thou ſhalt fynde trybulacion nere & folowethe. If thou order thy ſelfe euer to ſuffre paciently & to haue remēbrāce of thy dethe / than thou ſhalt ꝑceyue thy ſelfe ī good ſtate & alſo in q̄etnes & reſte. If thou were ſo ꝑfite yt thou were rauyſſhed ſpiritually with Paule into y• thyrde heuen: thou ſhuldeſte nat be ſure therbye to be without aduerſyte. For owre ſauy our ſpekyng of Paule ſaythe: I ſhall ſhewe hym howe manye thynges he ſhall ſuffre for my name. Than if thou wilt ſerue and loue thy lorde perpetually thou muſt nowe ſuffre & ſaye manye tymes to thy ſelfe: wolde to god I were able for to ſuffre for the name of my ſw • te lorde Ieſu. For therby thou ſhuldeſt gyue occaſion of ſpecyall edificacion of thy neyghbour great glory to thy ſelfe & exaltacion of gladnes to ye holy aungels. All people in maner recōmende pacience: but there be fewe yt wyll vſe it. Thou that takeſt great labours & ſuffereſte moche for the loue of the worlde / and wordly thinges by greate reaſon thou ſhuldeſte be glad to ſuffre a lytell for the loue of the moſte true louer criſte. And euer the more thou mortifie diſcretly thy ſelfe the more thou begīneſt to lyue in the ſighte of god. There is no ꝑſone apt to cō prehende heuenly thīges withuot they ſubmit their ſelfe to ſuffre aduerſite for the loue of criſte. There is no thinge more ꝓfitable for thy ſelfe & acceptable to god thā to be pacient & glad to ſuffre for the loue of hym. And if ꝓſperite & aduerſite were put in thy eleccion thou ſhuldeſt rather cheſe aduerſite / than deſire to be recreate with many cōſolacions: For bi aduerſite thou arte made conformable vnto cryſte & all his ſeyntes. Our meryte & ꝑfeccion of ſtate ſtā deth nat in great pleſaunt & delectable cōſolacions but rather ī greuous tēptacions & tribulacions and penalyte of life. If there had be any more expedient meane to the helthe of man / than to ſuffre peyne / & tribulacion our lorde criſte wolde haue ſhewed it bi wordes & examples. But he exorted hys diſciples & all other that wolde folowe hym to heuen to take y• croſſe as the moſte mediate meane to folowe hym ſayinge who that will folow me to heuen thei muſt denye theyr owne ſelfe forſakīge theyr ꝓpre wyll & take the croſſe of peuaunce & folow me. Af • all theſe thīges redde & perfitly ſerched it foloweth as a fynall cōcluſion that it is behouable to vs ta entre into the kyngdome of heuen by wany tribulacions.

¶ Here begynneth the .iii. boke.
¶ The fyrſte chaptre cōteyneth the inward ſpekeynge of our lorde Ieſu criſte to mānis ſoule that he hath ſpecially choſen.

• Oo ſaith ſuche a feithful ſoule I ſhall attēde / & here what our lorde ſhal ſpeke ī me. bleſſed is y• ſoule which herith our lorde god ſpeke ī it / & that conceyueth of his mouth a worde of rſolaciō Bleſſed be the eris / that here the ſtyll ſpekynge: or rownynge of almyghty god / and pondereth nat y• diſceytefull callynge or priue mouynge of ye worlde bleſſed be the eres that reſt nat in the flaterynge / or wordly voyce outwarde flowynge. But rather heringe trouthe / that ſpeketh & enformeth mānis ſoule in wardlye. Bleſſed be the iyen that be ſhytt to the delectable ſyght of outwarde or wordly thynges & that gyue hede deuoutly to goſtely thynges. Bleſſed be they that by grace & by the lyght of ſoule perceyue the true inly entent of ſcripture: & that • pare them dayly by exerciſe oſ ſoule to conceyue the celeſtiall priuetees. Bleſſed be they that labour beſilye ī ſoule to beholde & loue god almyghty & his pleſure ī all thynges & for that auoyde frome them al wordly beſines or deſires that let ſuche deuociō. O thou my ſoule attende & gyue hede to the premyſſes and ſhyt thy ſenſes or ſenſuall partes: that thou mayſte here goſtely what thy lorde ſpeketh in the in warde inſpiracion. The lorde & louer ſaith to the I am thi helthe & peas & lyfe euerlaſtynge Ioyne and knytte the ſuerly to me / & thou ſhalt fynde reſt and peas of conſcience: and after this euerlaſſynge peas & lyfe. Forſake the loue of foule & tranſetory & erthly thinges: and dilygently ſeche euerlaſtīge thīges. what be all temporall thynges but diſceiuable / and what may any creature helpe the if thy lorde god that made the forſake the / wharfore refuſeſt thou al wordli thynges & ioyne and cleue by clene and ſtidfaſt loue and ſeruice to almighty god thy redemer that thou maiſt hereafter attayne the eternall felicite i heuē.

¶ The ſeconde chaptre howe treuthe ſpekerhe inwardly to mannes ſoule without noyſe.

A Deuoute ſoule after that it hathe herde the ſwete inſtyllaunt ſpekynge of his lorde god as a man inflamed with loue deſireth more longer ſpeche with our lorde ſayinge withe the Prophete Samuel thus / Speke good lorde for thy ſeruaūt is redy to here the / I am thy ſeruaunt gyue me vuderſtandynge to knowe thy cōmaundmētes & ſayinges. Bowe & make my hert & ſoule to fele & folow thy wordes & inſtyll in to my ſoule thy holy techige & wordes as the dewe droppethe vpon the graſſe I ſay nat as the chyldren of Iſraell ſayd to Moyſes. Speke thou to vs & we ſhall here the gladly: let nat our lorde ſpeke to vs lyſte we dye for drede. So be it nat with me good lorde. But rather I beſech the humbly & deſirouſly with the prophete Samuel yt thou voucheſaue to ſpeke to me thy ſelfe I ſhall here the. Let nother Moiſes ne none other ꝓphet but thou good lorde the inwarde inſpirour of al ꝓphetes ſpeke to me & in me For thou only without them maiſt ꝑfitly teche me. They withoute thy goodnes can nat profyte me. They may well ꝓfer & vtter thi wordes: but they can nat gyue the ſpirite of vnderſtandynge they ꝓfer fayre wordes: but if thou worke nat with them they make none ardour inwarde they ſhewe fayre letters & writtiges: but thou alone openeſt theyr ſenſe: they profer great miſteries: but thou alone openeſt the clere vnderſtandige of them They ſhewe thy cōmaundementes to be fulfylled: but thou alon helpeſt vs by thy grace to perfourme them. They ſhewe vs the way that we ſhulde walke i: but thou alone doeſt cōfort vs to go theri They worke only without forth: but thou only illumyneſt within forth: They onlye water outwardely / but yu gyueſt vs the frute of grace & good workes. They crie & ſpeke to ys in outwarde wordes / but yu giueſt vnderſtandinge of that we here wherfore I beſech the / that I may here the ſpeke to me / & nat moyſes lyſt I die & be voyde of the frute of good lyuynge if I be only outwarly moniſſhed & nat iflamed īwardly that nat thy worde be only herde / & nat fulfylled in dede / knowyn / & nat loued / byleued & nat kepte / & ſo be to me dāpnaciō. ſpeke thou good lorde to me & thy ſeruaunte ſhalbe redy to here the: for yu haſte the wordes of eternall life ſhyt in the Speke to me I beſeche the y• wordes of rſolacion & cōforte to my ſoule & to the amendement of my lyfe to thy euerlaſtinge laude & prayſinge in heuen.

¶ The .iii. chaptre howe the wordes of god ſhulde be wekely herde / & howe many ponder them nat in theyr conſcience.

OUr lorde ſpketh to his deuoute ſeruaunt ſaiynge thous / My ſone gyue hede to my wordes they be full ſwete pcellige alwiſdome & cūnige of philoſophers & wiſe men of this worlde. Mi wordes be ſpūal & goſtly lyfe / & nat paiſible in mannes mynde / they be nat to be applyed ne drawed as vaine complacens / but to be herde ſtydfaſtly in ſylence and peas of ſoule and to be taken with al humſlyte & deſire of the ſoule. The deuoute ſeruaunt of god anſwereth his lorde god thus ſayinge to hym Bleſſed is that man that thou doeſt enfourme and teche good lorde to vnderſtande thy lawes & cōmaundementis yt thou maiſt ſo ſpare hym in the day of thy wrathe fro thy indignacion yt he be nat loſte wythout cōforte in the lande of dampnacion. Oure lorde ſay the agayne. I haue taught ꝓphetes with other fro the begynnige of the worlde hytherto: and yet I ceſſe nat to enforme men / but many there be that be harde & defete to here my wordes. Many here more gladly the wordly ſpekynge / than godly or goſtly ſpekynge. Many folow gladly theyr fleſſhely appetites of theyr body / than the pleaſure or cōmaūd ment of god. The worlde ꝓmitteth & ſomtyme gyueth vs temporall thynges & lytell of valure for the whyche we ſerue it with greate deſire. But god almyghty ꝓmytteth & gyueth vs hye thynges & eternal & yet men be dulle & lowe to his ſeruice and to at tayne ſuche rewardes as he ꝓmytteth. Who ſo ſerueth & obeyeth god almyghty in obſeruynge his cō maundmentis: as it is obeyed to wordly princes: & mayſters? Almoſte none / for a lytell fee or prebende greate iourneys & harde labours be take an hande for ſuche wordly lordes & for y• etnallyfe ſkarſly we may any labour or any hardnes ſuffre. So a vyle price is beſily ſought: & an excellent rewarde is put vnd er . For a peny to be gotten or won we wyl lightly put our body & ſoule ī ieo • dy & auēture & for a vaine thynge and a lytell ꝓmyſe we gyue oft our ſelfe day and nyght to great fatygacyon / but alas for god almyghty that is euerlaſtynge goodnes & rewarde of ryght wyſe people / for the vnſpectable & ieſtymable Ioy in heuē / or for the hye honour & glory intermynable for to be had in rewarde in heuē / we dyſdeyne & be ſlowe to ſuffer a lytell faty gaciō / Be thou aſhamed ſayth our lorde god to ſlowe folke & repreuyth them with theyr ſeruyce that worldly folke be foūde more dylygēt to theyr ꝑdyciō / thā be to euerlaſtyng lyfe / they ioy more in vanyte than other in trothe or ſtedfaſt thynges / & yet they be ofte fruſtrate of that that they truſte vpon / but the promyſe of our Lorde god deceyueth no man / for he is true & faythfull all his wordes & beheſtys to ſuche folke ſpecyallye that ſerue hym vnto theyr ende / I am ſayth he the rewarder of all good folke and ye prouer & helper of all deuoute men / wryte my wordes ſayth he in thy herte & thynke vpon them / they ſhall be to the right neceſſary in tyme of trybulacyon / Thou ſhalt vnderſtāde ī tyme of my vyſytacyon theſe thynges that yu redyſt before & vnderſtāde nat / I am wonte to vyſyt ſayth our lorde my ſeruauntis in two maner wyſe / that is to ſaye by probacyon and cōſolacyon I proue them dayly by rebukynke theyr vyces & defautes / and I cōforte them agayne by exortacyon to vertu and to the encreſe of grace / He that hereth my wordes and diſpyſeth them / hath yt ſhall iuge hym ī the laſt day.

¶ The .iiii. chapter how by prayer we may opteyn to deuocyon.

THou good lorde arte all goodnes / I am nat worthy to ſpeke to the thy excellence is ſuche I am thy mooſt poore ſeruaūt & mooſt abiecte worme mooſt poore & cōtemptyble of all other for I am very noughte / nothynge hauynge ne nothynge of valoure / thou alone good lorde arte god ryghtwyſe and holy thou arte almyghty / thou geueſt all thyng thou fulfylleſt all thynges / leuynge all onely the ſynfull voyde of grace / haue mynde good Lorde of thy merytes & fulfyll my hert with thy grace for thy workynge is neuer voyde / Howe may I lyue withoute great anguyſſhe & perplyxyte in this wretchyd lyfe but if thy grace & mercy cōforte me / wherefore I beſeche ye that thou turne nat thy gracious face of helpe from me / tary nat thy vyſytaciō from me wt draw nat thy ſwete conſolaciō fro me / that nat my ſoule be aryfyed & be made as drye erthe withoute the moyſtoure of grace / good lorde teche me to knowe & fulfyll thy wyll teche me to lyue humbly and worthely in thy pleaſure for thou arte all wyſdom ī the which thou knewe me before the worlde was and before I was brought into this lyfe by naturall byrthe.

¶The .v. chapter how we ought to beleue truthe & hūilite before god here.

SOn ſayth our lorde walke before me alway ī truth & ſymplicite of herte & all doublenes auoyde from the in ſuche wyſe do alway ſeke me / He that walketh before me and alwey in trouth / ſhalbe ſafe from all perellys / & Ieo berdyes / & trouth ſhall delyuer hym frō deceyuours & from the detraccyon of yll men / And if trouthe delyuer the thou ſhalt be very fre from the vayne wordes of men in this worlde & ſhall nat ſet by them / It is true ſayth a deuout ſoule to god that thou ſayſte be it done after thy ſaynge / thy trouthe teche me / kepe me & brynge me to ſaluacyō & good ende & delyuer me frō all euyll affeccyō / frō all inordynate loue ſo yt I may walke with ye good lorde in lyberte & fredome of hert / Truth ſayth agayne to ſuch a ſoule I ſhall teche the thynges that be rightwyſe & pleſaūte before me / Remēber thy ſynnes paſt with great dyſpleaſure and heuynes and repute the nat any thyng of valoure for any good dede that thou haſte done / Thynke verely thou arte a ſynner by wrapped and boūde ī many paſſyons & ſynnes thynke yt of thyne owne ſelfe thou arte nought & ſoone turneſt to that that nought is yu art ſoone ouercome wt ſynne / yu art ſoone trobled & ofte broken wt paſſyōs of ſyn yu haſte nothynge of thy ſelfe that thou mayſt magnyfy thy ſelfe of / but many thynges thou haſt / wherfore thou oughteſt to vylypēde the / for thou art more feble thā thou knoweſt thy ſelfe / Therefore let nothynge that thou doſte ſeme to the great of pryce / of all thyngꝭ yt thou doeſt eſteme nothynge p̄cious or in valour or ī reputacyō & laudable / but that thynge yt is eternall ſo yt the euerlaſtynge trouth be pleaſaūt to ye before any thīge ellys / & yt allvylyte or ſyn̄e ſpecially thyne owne ſynne & foulenes dyſpleaſe ye ſo yt nothyng be to the ſo odyous / as ſynne & wyckednes the whiche ought to diſpleaſe the more thā the damage or loſſe of any other worldlye thynge / Some there be that walke nat clerey before me / but they be led by pryde & curyoſyte to ſerche & knowe my ſecretys & the hye thyngꝭ of my godhede / & ſo they be neclygent about themſelfe to know theyr ſynnes & goſtly helthe / ſuch ꝑſons fall oftē tymes into tēptacyōs & greuous ſynnes left to thē ſelfe for theyr pryde & curioſite yt they folowe / drede thou therfore the iugemētes of God & the īportable wrath of god almyghty / Dyſcuſſe nat ne enſerche the meruaylous werkes of god but ꝯſyder thou well thy ſynnes & wyckednes how ofte & in how many great thynges thou haſt offēdyd & treſpaſſyd ayenſt god / & how many good thynges thou haſt left vndone of recheleſnes / ſome folke ther be yt bere theyr deuocyon all in bokes / ſome in Images and ſome in outwarde tokens & fygures / ſome ther be that bere me in mouthe ofte namynge me in worde but lytell in hert / and ſome other there be / that haue theyr intelleccyon or reaſon clerely illumyned wt the lyght of vnderſtandynge & theyr affecte ſo pour ged of erthely thyngꝭ that they alway aſpyre to eternall thynges greuouſly berynge to here cōmenyng of erthely thynges / takyng but ſcarſly of ſuche thynges as be neceſſaryly requyred to natural lyfe / ſuch knowe what the ſpyryte of trouthe ſpeketh in theym the which techeth them to deſpyſe erthely thynges & to loue heuenly goodes / and to deſpyſe the worlde & worldly thynges and to deſyre euer heuen and celeſtyall thynges.

¶The .vi. chapyter of the marueylous deſyre and affecte of the loue of God.

O Thou fader celeſtiall the eternall fader of my lorde ieſu criſte I loue the & bleſſe the for thou haſt voucheſaue to remembre & beholde me louīgely with thy gracious conſolacion. O thou fader of mercy & god of conſolacion I thanke the that thou cōforteſt me vnworthy to haue anye conſolacion. I bleſſe & prayſe the alwey with thy only begotē ſone & ye holy goſte whithout ende. whan thou good lorde my louer as thou arte of al man kynde ſhal come into my herte all my inwarde ꝑtes ſhall ioye. Thou art my ioy / thou art my hope / & refuge ī the tyme of my tribulacion but for aſmoche as I am īperfite of v er tue & feble in loue. Therfore I haue nede to be cō forted & helped of the. Wherfore I beſeche thy endeles goodnes to vyſete me oftymes / and īſtructe me with thy holy diſciplenes and techynges. Delyuer me from paſſions / & hele my herte fro all inordinat deſires & affeccyons. Se that I inwardely be purged & eleuate frome wordly affeccions and may be made apte / and able to loue the good lorde ſpiritually: ſtronge in pacience to ſuffre for the / and ſtable by ꝑſeueraunce in goodnes. Loue is a great thinge & an excellent vertue / that maketh euerye greuous & harde thynge light / ſwete / importyble thīge eaſye to bere / and bitter thynges ſwete & ſauorable. The loue of ieſu perfyghtly imprynted in mannes ſoule makethe a man to do great thynges and exortethe hym therafter alweye to deſire more and more perfight thynges. Gooſtly loue deſyreth euer to aſcende to heuenly goodes & vily pendeth al erthly thīges his neceſſaries ſaued. Suche goſtely loue coueteth to be fre and alyenate frome all wordly occupaciōs lyſte that his inwarde ſyghte of ſoule be derked / or letted: ne his affeccion to goſtely and heuenlye thī ges be letted frome his liberte by wordly thynges: Nothynge is more ſwete than is loue / no thīge ys more ſtronge than loue: no thynge hygher / larger meryer / fuller / ne better in heuen / or erthe. For loue cometh of god: ne it may nat reſte fynally ī any creature lower than god / It maketh a man renewe / & ioye. It maketh a man fre in hys ſoule wythout any retaininge of ſynne. It maketh a mā ſet nought by wordly goodes: but to departe with all that he hath to relyue the indignes / and myſerye of other folke. Alſo it maketh a man content with that lytell that god ſendeth hym: & noughttd deſire that ꝑteineth to other: for he reſteth aboue all thynge erthely in one perfite goodnes: that is to ſay / ī god almighty: of whome all other goodnes floweth & ꝓcedeth Suche a perſone beholdeth not only the gyftes yt be gyuen to hym: but he attendeth aboue al thinges with loue and drede vnto god the giuer. Loue knoweth no meaſure: but it incendethe the louer out of meaſure. Loue makethe man to fele no hardnes ne other burden layde vpon hym. and it maketh a mā nat repute any labour that is impute to hym it maketh any man to deſire ouer his power / and might It complaynethe nat of impotencye any tyme: For it makethe a man to thynke alle thynhes poſſyble to hym and lefull Loue therfore dothe and may do great thynges: where the louer lieth nat nor defayleth nat. It maketh a man gladly to wake whan he is dulle and diſpoſed to ſlepe / Whan a man is wery it maketh hym nat to accompte it. Whan a man ys arted or troubled / it chaſſethe aweye all trouble & feere inwarde. For as a quycke bronde or flame of fyre if it be moued: or blowen it flamethe vpwarde ſo a goſtely louer in troubles is lyfte vp by feruour of loue to god. and ſo by the helpe of god almighty he ouerpaſſethe all ſuche peynes and trybulacions He that is a goſtely louer knoweth that the ardent deſyre of mannes ſoule is a greate crye in the ere of almyghty god / the whiche crye ſayth inwardly to almyghty god. Thou good lorde art my loue thou art al my deſire / and I am thy creature / delate my herte in thy loue that I may lerne to taſte by the inwarde mouche of my ſoule howe ſwete thou arte in loue / and what is to man to be lyquyfyed and molten in loue or to ſwymme therin. I am holden / and bounde in loue ſo that I go aboue my ſelfe for great meruayle & feruour of lone I beſeche ye good lorde that I may ſynge the ſonge of loue / & folowe the my louer by vertuous lyuinge euer to aſcende to y• in perfitnes oflyuīge / ſo that my ſoule may be ſtrēgthed in prayſynge of thy maieſtye by ioyfyll loue of thy goodnes. I beſyke the alwey that I maye loue the more than my ſelfe & that I maye euer loue my ſelfe & all other that loue the: for the & in the as y• law of loue that thou cōmāded moniſſheth loue is ſwifte / clere / pyteous / mery / and iocounde / it is ſtronge pacient / wyſe / feithfull / longe abydynge / manlye & neuer hyd but alwey redy. Whereſo a man ſekethe hymſelfe / there he falleth fro loue / for loue is circumſpecte very meke & religious / nat lyght ne gyuinge hede to vayne thynges. Very loue is ſobre / chaſte / ſtable / quyet / and kept in his bondes. Alſo loue maketh a man ſubiecte and obedient to hys prelate. It maketh a man ferme / and ſtable in vertuous life & to ſeme vyle and deſpecte or vn worthy in his owne ſight. Alſo it maketh a man deuoute to god & kinde & alway to beleue & truſt in him though he haue nat ſouche ſauoure or approximacion to hys goodnes that perfighte folke haue. For noman here lyuynge maye in loue withoute langour & heuynes. He that is nat alwey redy to ſuffre & to applie hymſelfe to ye wil of god almyghty his louer / he is nat worthy to be called a louer / for it perteynethe to a louer to ſuffre gladly al hard & bitter thīges for his louer & nat to decline fro hym for any cōtrarious thinge.

¶ The .viii. chaptre howe a true louer is proued.

HE that leueth or forſaketh the loue or the vertue that he hath begonne with for a lytell aduerſyte or trouble / or that in ſuche tyme ſeketh lightly wordly conſolacion / he is nat prudent ne ſtronge louer: for a ſtronge louer ſtandeth ſtably in tēptacion / & he gyueth nat hede ne place to the deceytfull ꝑſuaſions of the enemye he is nat broken by īpacyence / by aduerſitees ne illuded or diſceyued by proſperoꝰ thinges. A wyſe & a prudent louer ponderith nat the gyfte that is gyuen: ſo moche as the loue of the gyuer He conceyueth rather the loue of the gyuer / than the gyft that is gyuen & prepondereth the gyuer before all thynges gyuen: A noble & veray louer reſteth nat in the gift that god almighty giueth but in god that is the gyuer of all goodes: that mā is nat all diſordred that ſomtyme leſſe cōceiueth or pondereth god almyghty or his ſayntis thā he wolde do For that good & ſwete deſire that a man ſomtyme ꝑceyueth in his ſoule is the effecte of grace gyuen to man in this preſent lyfe & a taſte & ſauour of heuenly glory: to the whiche we may nat reſt ouermoche by cōfidence or truſt of ſoule: for it goethe / & cōeth mouable / & is natꝑmanent A man to fight or ſtriue agaiſt the euyll mociōs of his ſoule & to ouercome the ſuggeſtions of the deuyll is a token of vertue & of great merite. See therfore what ſoeuer yu art that no ſtronge fantaſies of any matter trouble the. Kepe ſtill thy purpoſe & right intencion of ſoule to god & thou ſhalt nat fall. Thinke nat that it is illuſion that thou art ſomtyme rauiſſhed in extaſy or exceſſe of mynde & ſo retorned again to cuſtomable lightnes of hert. For thou ſuffereſt rather ſuch diſcens againſt thy wyll than wylfully. As lōge as ſuche cōtrarious diſordred or vaine thoughtes diſple ſe ye & thou ſtriueſte againſt them whan they riſe ī y• it is to thy merite & no loſſe or hinderaūce. I knowe ſaith our lorde ieſu to his louer that the old enemie to mā doth alwey his power to let thy wyl & deſyre ī goodnes & to hynder & lett the from all good & deuoute exerſiſe: as fro the worſhip yt thou art bound to honour me with & my ſaintes & fro the meditacyon or remembraūce of my paſſion fro the rememberaunce of ſynnes with bitterneſſe of ſoule fro the p̄ ſeruacion of thy berte fro euyll: & from wyll to ꝓfite ī goodnes & v er tue. Many ydell & euyll thaught is he ſuggeſteth to mānis ſoule: to make hym both lothe & wery with prayer & other v er tuous exerciſes lowe cōfeſſyon diſpleſeth hym greatly / & if he may he wil let a man of his cōmunion. Set nat by hym ne beleue hym nat: for he ley the before the many ſnares of diſceyte. Whan he ſhe weth to thy ſoule euyll thīges or vnclene Diſpiteouſly ſay to hym go fro me thou foule wycked ſpirite. Thowe workes that bringiſt ſuche foule thinges to entyſe me. Be thou aſhamed for thou arte foule of thy ſelfe: go fro me thou falſe diſceyuer of mankynde / thou ſhalt haue no parte in me. For my ſauyour ieſu ſhall ſtande with me ī my defence as a ſtrōge warriour to thy cōfuſion I had leuer dye & ſuffre almaner peyne than to cōſent to y• Holde peas & ceſe of thy tēptacions: I wyl no more here ne gyue hede to the thoughe thou vexe me neuer ſo moche: For almighty god is my helper whome I drede. He is the defender of my lyfe vpō whome I truſte. ye if the ſtrengthe of caſtels withſtand me I ſhall nat drede: For our lorde is my helper / & redemer. Fight & ſtriue ageynſte ſuche intiſemētes as a good knight: if thou ſomtyme be ouercome by thy feblenes or frailte: take thā more cōfort & ſtrēgthe of ſoule than yu dideſt before: truſtige therby to haue the more large grace & cōfort of god & beware the after of pryde & vaine glory for therby be many led into erroneous wayes & fall ito vncurable blidnes of ſoule. So yt thou therfore beware & humble the ageynſt the preſūpcion ot ſuche ꝑſones.

¶ The .viii. chaptre how grace is to be hyd vnder the palle of humylyte.

SOnne ſayth the wiſe man / it is more ſure / & ꝓfitable to the to hyde the grace of deuocion gyuen to the: than to ſhewe it out wordly. Auaunce nat the of it / ne ſpeke nat of ſuche grace to other nor magnifie thy ſelfe therby: but thou ſhuldeſt rather diſpiſe thy ſelfe and drede lyſt thou be vnworthy to haue it or ſone by thy neclygence to leſe it. Mā ſhulde nat cleue or truſt to moche to ſuche affecciō whiche may ſone be torned to the cōtrarie. Cōſider wel whan thou haſt ſuche grace howe wretched & nedy thou were before thou hadeſt grace / nor the profyte or encreaſe of ſpūal lyfe is nat only whan thou haſt the cōſolacion of grace: but whan thou with humylyte ſuffereſt the ſubtraccion of the ſame: ſo yt thou leue nat thy prayer ne other good dedes: but wyth al thy vnderſtandynge & dylygēce do thy beſt whā thou feleſt ſuche ſubtraccion or dulnes in the to recouer the conſolacion of grace. Many there be that be very dulle & īpacient whan aduerſyte fallethe to them the way & lyfe of fortune of man is nat euer in his power & eleccion but of the goodnes of god ys al that we haue: the whiche doth conforte whan we wyll & aſmoche as he wyll / and whom he wil as his pleſure is & no more. ſomꝑſons haue diſtroyed thēselfe by indiſcrete deſire of grace of deuociō for they haue diſordred theyr ſtrengthe of ſoule ouer moche nat ponderinge theyr exyle & pore lymytes of reſon but rather folowed the deſire of herte / & therfore for aſmoche as they preſumed higher thinges thā goddes pleaſure was that they ſhulde attayne to therfore they loſt theyr grace before had And ſo they be made & lefte nedy & vyle that preſumed to entre the ſecretes of heuen / yt they may lerne nat to preſume vpon themſelfe: but alweye with true humylyte to truſt to god almyghty. Suche ꝑſones as be beginners & be nat yet ꝑfite in ye way of v er tue & in our lorde god / may lightly erre & be deceyued but if they folowe the counſell of diſcreſcion: or diſcrete perſones Suche ꝑſones as lene to theyr owne wytt & ſo folowe it: & refuſe the diſcrete wayes of ſuche as haue longe exerſiſed the wayes of vertue. fall into greate īcōuenientis fynally. Such ꝑſons as be wiſe ī their owne ſight wyl ſeldome be ruled humbly by other. Better it is to a man to haue lytell wiſdome or cunnynge with humylyte than to haue great cūnynge with pryd or vaine glory. Better it is to the to haue lytell than to haue moche with pryde & dāpnacyon: He lyueth nat diſcretly that gyueth hym al to lightnes & vayne gladnes forgetynge hym ſelfe & y• dred of god: nat dredynge to leſe grace. Alſo he is nat wiſe ne vertuous / that in tyme of aduerſyte: or other hardnes diſpayreth & truſteth nat ſtidfaſtly in god He that in tyme of peaſe wyll lyue to ſykerlye withoute drede of all paryles / he ſhalbe founde to dredfull and vnredy in tyme of batayle / & man wolde alway abyde humble & lytell in his owne ſyght & dyly gētly a wayte on hymſelfe / he ſhuld nat ſo ſoone fall to ſynne & offence of god / good & holſom coūceyll is a man after that he hath rceyued the ſpyryt of deuociō and charyte to thynke howe ſhulde he do & what ſhulde falle to hym in the abſens of ſuche deuocyon whan ſuch a caſe happeth let a man gader that ſuch grace and lyght may returne agayne to hym by the honour of god whiche withdre we fro his cōſolacyō a ſeaſon to ſhew his power & for mannes wele / it is more profytable to man ſomtyme to be lefte to hym ſelfe and to lacke ſuche grace & cōforte / than alwaye to haue ſuch proſperous thynges at his wyll / For a man is nat reputed to be of more meryte or vertu in they ſyght of god / if he haue many vyſyons or conſolacions gyuē hym / or if he haue clere vnderſtādyng of ſcrypture / or if he be auaūſed by great & hye ꝓmocyon / but than he is of great meryte & greatly in the fauoure of god almyghty if he be perfyte ī mekenes & fylled with charyte alway ſekynge the honoure of god in his dedes / with cōtēpte & deſpyſynge of hymſelfe as well ī the ſyghte of other men as in his owne couetynge more in humyliaciō thā to be honoured.

¶ The .ix. chapter how a mā ſhuld nat repute hymſelfe of any valour but vylypende hym.

GOod lorde I ſpeke to the of my preſſipciō nat withſtādynge that I am but puluer & aſſhes if I repute my ſelfe any better / thou & thy wordes a gaynſtāde me / Alſo my ſynnes bere true teſtymony agayne me ne I can nat agayn ſay theym / and if I wyll vylypende & deſpyſe my ſelfe & nat repute me any thynge worthe as trouth apereth in me thā the grace of my lorde god ſhalbe to me mercyfull & his lyght nere me and my humyly acyon and obedyēce ſhalbe turned after this lyfe into euerlaſtynge exaltacyon and auauncement / There good lorde thou ſhalt ſhewe me to my ſelfe v er ely what I am what I was and wherof I came / For I was I am noughte and know it nat if I be lefte to my ſelfe without thy helpe good lorde / thā I know my ſelfe to be nought and full of infyrmyte / and if thou good lorde wylte beholde me with thy grace and conſolacyō anon I ſhalbe made ſtronge & be fulfyllyd with a newe Ioy & great marueyle it is yt I a wretche that alwaye of my ſelfe fall downe warde & may nat ryſe agayne & by thy grace ſo ſodaynly arayſed agayne and ſo be nygnely lyfte vp and halſed of the / This is thy charyte & grace which p̄uenteth & helpeth me ī many ne ceſſytes & kepeth me buſyly from greuous peryls & many euyllys / I loſt my ſelfe by inordynate loue of my ſelfe & in ſekynge the agayne & in louynge the agayne I haue bothe founde the & me / and of thy clene profounde & depe loue I am lyquyfyed & knowe verely my ſelfe nought / For thou ſwete lorde doeſt to me ouer my merytꝭ & ouer all that I coulde hope to haue of the / bleſſed be thou good lorde for though I be vnworthy to any goodes / yet thy īfynyte goodnes ceſſeth neuer of well doynge ye to ſuche perſons as be vnkynge and farre fro the / make vs to be holy conuerted to the good lorde that we may be kynde / humble / meke / and deuout to the / for thou alone art our helthe / vertu and ſtrengthe.

¶ The .x. chapter / all that we haue or do is to be referred to god / as to the ende of euery thynge.

SOne ſayth our lorde to vs I ought to be thy laſt & ſouerayn ende / if thou deſyre to be bleſſyd / and by this intencyon ſhalbe purged thyn affeccion that is ofte tymes euyll bowed downe to it ſelfe & to other creatures / if thou ſeke thy ſelfe ī any thynge / anon thou fayleſt ī thy ſelfe & waxeſt drye where fore to me refarre all thynges / for I am he that haue gyuē all thyngꝭ / cōſyder all thingꝭ as wellyng & ſprigynge out of the hyeſt & mooſt ſouerayne god & therfore they to be reduced to me as to theyr orygynall begynnynge / of me lytell & great / pore & ryche draw quycke water as of the well of lyfe & who ſeruith me wellynglye ſhall receyue grace for grace / But who that hath glory without me / or hath delectacyon in any pryuate good / ſhall neuer be ſtablyſſhid invery Ioy ne delyted in hert / but ſhalbe lette in many maner of wyſe & anguyſſhed wherfore thou oughtiſt to aſcryue to thy ſelfe no waner of good / Thou ſhulde nat cōmende nor more repute thy ſelfe for any goodnes that thou haſt / who euer thou be but refarre all goodnes that thou haſt to god almyghty withoute whome we haue nothynge / god of his goodenes gaue vs what we haue & therefore he requyreth the ſame to be conſydered of vs with thankes to be gyuen agayne vnto hym / This is the very way to exchew from vs the ſynne of vaynglorye / if ſo be that trewe charyte and heuenly grace enter into man / no enuyne dyſdayne of any perſon / nor pryuate of mannes ſelfe ſhall haue place ī hym / For grace and very charyte ouercometh all ſuche byces and it dylateth & enflameth mannes ſoule to god & to our neyghbour if we perceyue and vnderſtāde well we ſhuld only ioy & hope in our lorde god and in no wyſe in our ſelfe / for no mā is good of hym ſelfe but god alone which is to be loued and bleſſyd ouer all.

¶ The .xi. chapter how it is full ſwete to ſerue god to hym that forſaketh the worlde truly.

NOwe good lorde I ſhall repete my ſpeche to the and nat ceſſe / I ſhall ſpeke in the erys of my lorde god and kynge that is in heuē / how great is the multytude of thy ſwetnes whiche thou haſte hyd and hydeſt good lorde for the tyme from them that lyueth here vnder thy drede / and to thy perfyte louers and ſeruauntes thou ſheweſt the Ineffable cōtemplatyue ſwetnes of thy godhede / in this thou good lorde haſt ſhewed thy great charyte that whā I was nat thou madeſt me / and whan I erryd and went out of the waye thou broughteſt me agayn cō maundynge me to ſerue and to loue the / O welle of perpetuall loue what ſhall I ſay of the howe may I forgette the / whiche ſo louyngely doſte remember me / and where I haue peryſſhed thou good Lorde haſt ſhewed thy mercye to me ouer my hope and rewarded me aboue my meryte / what thankes ſhall I gyue to the for this grace gyuen me / It is nat gyuē to all men to forſake the worlde & to take vpon them a ſolytary lyfe / It is no great thynge me to ſerue y• good lorde to whome al thy creatures be bound to ſerue & pleſe. But rather thys is to me a great thīg & meruelous yt it pleſeth thy goodnes to receiue me to thy ſeruice / & to ioyne ſo pore & vnworthye as I am to thy welbeloued ser uaūtes. Lo all thynge yt I haue & yt I may do the ser uice of is thyn. & therfore I can gyue the nothīge but thyn owne / Heuē & erthe with theyr cōtentes that thou haſt ordeyned to helpe man doeth dayly fulfyl thy cōmaundment after the ordre & forme yt thou haſt ordeined them to Alſo thou haſt ordeyned angels to helpe & confort man But aboue al this thy ſelfe haſt voucheſaue to ſerue man ꝓmittynge to gyue the to man. What ſhall I gyue agayne to the for thoſe & for a thouſandefolde benefaites that thou of thy grace & goodnes haſt giuē to. me Graūt me helpe & grace to ſerue the good lorde al the dayes of my life & at the leſte that I may one daye ſerue the worthyly. Thou arte worthy to haue all ſeruice / all honour / & eternall laude & prayſige. Thou art my very lorde god / & I am vnworthy and pore ſeruaunt. I am boūde to ſerue ye with all my ſtrengthes & neuer to be wery of thy ſeruyce & prayſynge ſo I deſire & wolde it ſhulde be. Thou good lorde fulfyll that I want of my partye. Great honoure & glory is to ſerue the & to forſake al erthli thynges for the. They that gladlye & wyllyngly do ſubmytte thē to thy ſeruice ſhall haue greate grace and they that forſake all wordly beſynes / & do cheſe the harde & ſtrayte waye for thy loue: ſhalbe refreſſhed with the ſwete cōſolacion of the holy goſte ſhal haue great liberte of ſoule. O thou thankfull & ioyfull ſubieccion & ſeruice of god wherby man is made fre from ſynne & holy in the ſight of god. O thou holy & hye ſtate of religion whiche maketh a man egall to angels / pleaſaunt to almyghty god & dredfull to dyuels & honourable to all feytheful folke. O thou ſeruice worthye alwaye to be deſired & halſed wherby almighty god is gotten & euerlaſtinge ioy & gladnes gottē.

¶ The .xii. chaptre The deſire of herte is to be examined & modered.

SOnne ſaith our lorde to his louer thou muſt yet lerne many thynges y• thou haſt nat yet well lerued / yt is to ſay that thou order thy deſyre / & affeccion alway after my pleaſure ſo that thou loue nat thyn owne deſire or ꝓfite but yt thou ī al thīges a couetous louer & a folower of my wyll thou haſte many deſirous riſinge & mouynge the: but cōſider well whither yu art moued in them for myn honour only or more for thy owne auaile or ꝓfite. if. I be the cauſe of thy mouinge thou ſhalt be well cōtent what ſo euer I ſende vnto the. & if any thīge be hyd in thy deſire of thyn owne will or ſechynge: ſo that thynge is it that anoyeth and greueth the outwardely and within forth both / beware therof that thou lene nat to moche to thyne owne deſire / me nat counſeled y• ſame thīge that before pleaſed the / diſpleſeth the afterwarde. Euery thinge that man deſireth is nat to be folowed ſhortly / ne euery cōtrarious affeccion y• man lotheth or hateth is to be fled at the firſte. It is expedient ſomtyme to vſe a bridell reſtraynynge in good affeccions & cūnynge or other beſineſſes & of idiſcrete behauiour folowe the diſtracciō or brekīge of mānis mynde / that thou by thy īdiſcreciō be nat an occaſion or ſklaunder to other. Alſo that thou be nat ſodaynly troubled or inquyete by other mēnes reſiſtence. It is ſomtyme behofull to a man that he vſe violēce & reſiſt his ſenſual appetite / & nat to giue he de what it deſireth & what nat: but rather īdeuor hym that it be ſubiecte by vyolence to the ſoule. this ſenſuall appetite is to be ſubdued by diſciplene to y• ſoule vnto it be made redy to obeye in all thīges to reaſon vnto it haue lerned to be content with fewe thynges & neceſſarye without al grutchīge ageīſte any incōuenyent thynge.

¶ The .xiii. chap • of the informacion of pacience & of ſtryfe ageynſt ſenſualite.

LOrde god ſayth the deuoute ſoule vnto god as I fele & vnderſtande pacience is full neceſſary vnto me / for many cōtrarious chaūces fall ī this lyfe: howe ſoeuer I order my ſelfe for peaſe to be hadde. I can nat haue it withoute batayle ne my lyfe can nat be without ſorowe and trouble wherto our lorde ſayth / Sōne thou ſayeſt truely I wil nat that thou ſeke ſuche peas as wanteth tēptacion and trowble or cōtradiccion: but coūte the than to haue foūde peas / whā y• art exerciſed with diuers trowbles / & ꝓued with diuers aduerſitees / & if thou ſaye that thou maiſt nat ſuffre ſuch peynes. How maiſt thou ſuffre the fell peynes of Purgatory of .ii. euils the leſſe is alweye to be ſuffered & choſen. wherfore ſuffre thou paciently the aduerſitees & euyls of this worlde or lyfe that thou maiſt auoide the peynes euerlaſtīge folowīge hereafter for ſyne. Troweſt yu that wordly men y• be in welthe & wordly beſyneſſe ſuffre no aduerſite thou ſhalte nat fynde one ſuche ye if thou preſent the moſt delycate ꝑſone yt yu cauſt finde: but thou ſaiſt to me agayn. They haue delectable thinges & pleaſures. & they folowe euer theyr owne wyll / & therfore they ponder nat theyr trowbles: But howe be it that they haue theyr deſire / & in ryches / & wordly pleaſures that they beſacyatte with howe longe troweſt thou it ſhall laſt? Sothly ſuch folke as abondeth in wordly goodes & pleſurs ſhall ſoone fayle & euanyſſhe as dothe the ſmoke of fyre. No remembraunce lefte of theyr ioyes before had. whiche alſo whan they lyued was nat fynally without great anguyſſhe / tydyouſnes / & drede oftē time they receyue great troubles / & peyne of ſuche thynges as they haue great ſolace & pleaſure in before for of right wiſnes it foloweth to ſuche ꝑſons y• they fulfyl nat withoute great cōfuſion & peyne the delectacions & wordly pleaſurs yt they haue before ſought & folowed with great īordinate delite & pleſure how ſhort / how vyle / & fals is the wordly glory & pleaſurs. Suerly they be very fals & fikil and yet they be nat perceyued / for the blyndnes of mannes ſoule / ſo that man as a beeſt vnreaſonable for a litel pleſure or cōmodite of this tranſetory lyfe renneth into euerlaſtinge dethe of ſoule. wherfore ſōne fle to folowe thyn owne wyll alway & folowe nat thy pleſure & deſire. Put thy delite & fixe thy loue in god / & he wyll graunt the thy peticion & deſyre of hert. Fle all wordly inordinate pleaſures & delectacions and thou ſhalt haue aboundaūt & heuenly cōſolacion. & the more thou preſerueſt the from the ſolace of erthly creatures: the more ſwete cōſolacions thou ſhalte fynde in almyghty god. But fyrſt thou muſt come to ſuche goſtly cōſolacions with greate heuynes / & lamentacion & with great labour & ſtryfe ī thy ſelfe ageynſte thy ſenſuall ꝑties. Thy olde ſynfull cuſtome wyll agaynſtande the in ſuche gooſtely labour but he ſhalbe vaniſſhed & ouercome with a bet • cuſtome. The fleſſhe wyll murmoure & grutch ageīſt ſuche labours: bur the feruour of the mīde maye refrayne hym. The olde euemye to mānes ſoule wyll let the but thou maiſt chaſe hym away by prayer & by ꝓfitable occupacion he & his wayes ſhalbe let.

¶ The .xiiii. chaptre howe an hūble ſubiect ought to be obedient after the example of criſte.

SOnne he that laboureth to withdrawe hym fro obedience he withdrawe hym fro grace & who ſeketh to attayne pryuate thynges leſeth comon graces & giftes & he yt doeth nat obey to his ſuperyor: it is a tokē that his fleſſhe or body is nat ſubdued yet perfitly to his ſoule: but it ofte grutcheth & rebelleth ageynſte it. Therfore yf thou wylte that thy body be no rebel: but ſubdued to thy ſoule lerne thou to obeye gladly to thy ſuperior. Soner ys thy outwarde enemy ouertome if thy inwarde man be nat diſtroyed or ouercome. There is no worſe nor more greuous enemie to man than his body if it be nat accordynge or conſentynge to his ſoule yu muſt vtterly diſpiſe thy ſelfe. yf thou wylt preuaile ageiſt thy body. But thou loueſt thy ſelfe yet inordinatly & therfore thou dredeſt to leue thy ſelfe & to ſubdewe the fully to other mennes wyl. What great thynge is it to the that arte but erthe and nought to ſubdue the to man for godesſake. Whan I god almyghty that made al thynge of nought did ſubdue and ſubmitte me humbly to man for thy ſake. I was made hūble that thou ſhuldeſt lerne to ouercome thy prid by my mekenes. Lerne thou aſches to obey. Lerne thou erth & ſlyme to humble the & to ꝓſtrate the vnder euery mānesfete by true humylite nothing ep̄ ſumynge of thy ſelfe. Lerne to brake thyn own will & to applye to other mēnes wyll. Ryſe ageynſte thy ſelfe & ſuffre nat pride to rayne in the / but ſhe we the ſo meke that al men may walke vpon the and trede vpon the as vpon clay in the way. What haſte thou vayne man & vyle ſynner to complayne or to gaine ſay them that myſſayethe the or vexeth the: whiche haſte ſo ofte offended thy lorde god and haſt ſo ofte deſerued helle by thy ſynfull lyuynge: but my merciful iye & ſight hath ſpared the for loue that I haue to thy ſoule: that thou myghteſt knowe howe well I loue the: & that thou ſhuld iſt be kynde & gyue the to true humylyte & ſubiecciō for my ſake paciēty ſufferynge thy propre contempt & deſpytes.

¶ The .xv. chaptre: of the hyd iugementes of god to be cōſidered for yu repreſſyon of vayne glory and magnyfiynge of man in graces receyued.

THou good lorde ſaith the deuout ſoule caſtiſte terrybly thy iugementis vpō me ſo that with great fere thou altereſt all my body & bonis to gyder & my ſoule is troubled with great fere & dred I ſtande aſtonied & rſider that heuynes be nat clene in thy ſight / if thou founde thy angels defectyue & impure: and therfore thou dideſt nat ſpare theim what ſhall fall vpon me that am duſt & aſſhes y• angels fell from heuen: what than maye I preſume? Suche people as in ſemynge had workes of commendacion haue fall ful lowe: & ſuche as were fede with the mete of angels I haue ſene be glad of ſwines mete. There is therfore no holynes in man yf yu lorde withdrawe thy hande. Noo wyſdome maye auayle yf thou withdrawe thy hande of gouernaū ce. No ſure chaſtite is if thou defende it nat / ne ꝓprecuſtodie may ꝓfite man: if that the helpe of god be nat there. For if we be forſakē of god almyghty we be drowned & we periſſhe. And if we be viſeted and helped we be rayſed vp to lyfe. Of oure ſelfe we be vnſtable: but by the good lorde we be confermed: & made ſtedfaſte we be colde of oure ſelfe: but by y• we be accended & kyndled ī goodnes. O how mekely & obiect ought I to cōſider my ſelfe / how ſīple / & litell be my good dedes if I haue any How ꝓfoūdely ought I to ſubmytte me to thy hy • & depeiugementis good lorde wherin I fynde my ſelfe nothīg valēt & nought. O thou īmeſurable weght. O thou īpaſſable ſee wherin I can nat fynde me but al periſſhed & adnichilat / where nowe is become al wordly glory what cōfidende may I haue of al vaine glory y• I haue be exalted by before. Lo al vayne wordly glory is vaniſſhed by the depneſſe of thy hyd iugementis yt thou haſt ſhewed vpō me what is any mā in thy ſight good lorde: but cley or erth. & what may clay or erthe haue any gloriacion or pride agaynſte his maker he that hath his herte truly roted by loue & humbles in god may uat be extolled by no vayne flaterīge ageynſt his pleaſure ne he ſhal nat be moued by any flaterynge that putteth his hole hope in god they that vſe ſuche flaterynge be nought & euaniſſheth at the laſt with the ſounde of worbes: but y• truthe of our lorde ſhall alwey abyde and alſo they with hym that cleueth to hym.

¶ The .xvi. chaptre howe a man ſhulde make hys peticion to god.

GOod lorde ſay euery man in peticion makīg if thys thynge that I aſke be to thy pleaſure if it bd to thy honoure and if it be to me expedient / & profitable than graunt me it and to vſe it to thy honoure and if thou goode lorde knowe it noyous to me & vn ꝓfitable to my ſoule than take fro me ſuche deſire I beſyke the euerye deſire comethe nat of the holy goſt & though it ſeme to man good & rightwiſe: yet it is harde to Iuge trewlye in ſuche thynges whether good ſpyryt or euyll / or elles mannes owne ſoule moue hym to deſyre this thīge or y• / for many be dyſceyuyd in the later ende that ſemed to be induced and led by a good ſpyryt into ſuch deſyres wherfore we ought to deſyre euery thyng that we aſke or deſyre / with drede of god & humblenes of herte / and that / for man in all workes & deſyres ſhuld cōmytte hym holly to god wt reſygnacyon of his proper wyll ſaynge / Good lorde thou knoweſt what thynge is to me mooſt profytable / do with me in euery thyng after thy pleaſure & mooſt honoure / gyue me what thou wylt and whan thou wylte / put me good lorde where thou wylte / and do with me thynges as thou wylt / I am thy creature alway in thy handes / & thy ſeruaut redy to thy beheſt I deſyre nat to lyue to my ſelfe but to the good lorde my god & lyfe / I beſeke y• that I may lyue worthely to the.

¶ The .xvii. chapter A prayer & deſyre alway to lyue and do the pleaſour of god.

O Thou mooſt benygne Ieſu graunt me I beſeke the of thy grace that it euer be with me & worke with me vnto my ende & gyue me grace euer to deſyre that thyng that is mooſt accepte to the thy wyll be my wyll / & my wylle alwaye folowe thy wyll and euer acorde therwith / and neuer diſcorde fro it / ſo that I may euer afferme me to thy wyll / gyue me grace to dye to the worlde and to all thyng / that be in the worlde / & to loue to be vnknowē in the worlde for thy ſake / Graūt me aboue all deſyres to reſt ī the by holy peace of herte / For thou good lorde arte the very peace & reſt of mannes herte / and withoute the all thynges be harde & inquyete / wherefore I beſeke the that I may euer reſt in the.

Amen.
¶ The .xviii. chapter very ſolace & conforte is alonly to be ſought in god.

WHat ſo euer thyng I may thynke or deſyre to my ſolace & cōforte I loke nat for it here but I hope to haue it here after / For if I alone had all the goodes and ſolaces of the worlde / & myght Ioy in all delytes and pleaſours worldly I am aſcertayned that they may nat lōge endure / ne I with them wherefore I knowe that my ſoule may nat fullye be reconforted ne perfytely ſatyſfyed / but alonly ī god almyghty / the whiche is the conforter of poore men and the embraſer of meke perſones / Abyde therfore thou my ſoule abyde the promes of god almyghtye by good lyuynge and heuēly deſyre / and thou ſhalte haue the abūdace of all goodnes in heuē / for if thou to inordynatly deſyre or loue the goodes of this preſent lyfe / thou ſhalte leſe the heuēly thynges eternall Temporall thynges be to the in vſage / and heuēly in deſyre / thou mayſt nat be ſacyat with thynges tē porall / for thou arte nat ordeyned to ioye and reſt in them fynally / if thou hadeſt in poſſeſſyon all thyngꝭ create in erth thou canſte nat be bleſſyd in them / but alonlye in god almyghtye the maker of all thynges ſtandeth thy felycite and beatytude nat ſuche blyſſe which is ſene & cōmēdyd of the louers of the worlde but ſuche ioy and felycyte that good cryſten folke a byde & hope to haue / which ſpūall perſones & they ye be clene ī herte ſome tyme taſteth whoſe ꝯuerſaciō is heuenly and nat erthely / all worldly ſolace & cōforte of man is vayne and ſhort / but that confort that is perceyued īwardly in mannes ſoule truly is bleſſyd here in hope / A deuout perſone bereth alway about with hym ī mynde his cōforte Ieſu / ſayinge to hym buſyly by inwarde ſpekynge / My lorde Ieſu aſſyſt and be nere me in euery place & tyme I beſeke the & that I may be content & ꝯforted in the abſens & wā tynge of all mānes ſolace for ioy of thyne / and if thy cōſolacyō be abſēt fro me for any tyme / thy wyll thā and ryghtwyſe probacyon be to me a hole ſolace / be thou nat alway wrothe with me I pray the.

¶ The .xix. chapter / howe all buſynes of our ſoule is to be put in God.

SOne ſayth our lorde to his louer / ſuffer me to do with the what pleaſeth me / For I knowe what thynge is expedyent to the / Thou thynkeſt as a man / thou feleſt in many thynges after mānes deſyre and affeccyon / Good lorde ſaythe the louynge ſoule to god / it is trouthe that thou haſt ſayde Thy buſyneſſe for me is more than all my charge may be for my ſelfe / He ſtondeth caſually and vnſtably that caſtith nat all his buſynes in the / whyles my wyll is ſtable and ryght wyſe do with me as it pleaſeth the It may nat be yll that thou doſte or wyll haue done about me / if thou wylt that I be ī derkenes or lyght bleſſyd be thou / or if thou wylt haue me to be ī welth or ellys in trybulacyon / thy wyll be done / & bleſſyd be thou / Sone ſaythe our lorde ſo thou muſt ſtande if thou wylt walke with me thou muſt be as redy to ſuffer as to ioy: thou muſt as gladly ſuffer pouerte and aduerſyte as proſperyte / and to haue ryches & welthe Lorde ſayth the louer of God / I am redy to take of thy hande what ſo euer thou ſendeſt me / and as gladly ſhall I take by thy grace yll as good / bytter thynges as ſwete / & heuy thyngꝭ as glad & to thā ke thy goodnes for euery chaūce that thou ſhalt ſēde me / kepe me I beſeke the from all ſynne / and than I ſhall neyther drede dethe ne hell / And caſt me nat fynallye out of the bowels of thy mercy / ne do me nat out of the booke of lyfe / and nothynge ſhall noy me what ſo euer hardenes or trouble fall to me.

¶ The .xx. chapter temporall myſeryes we oughte to ſuffer with Cryſte.

SOne ſayth our lorde to his louer / I deſcēded fro heuen for thy helthe and ſaluacyon / I toke vpon me thy myſeryes of my faderly loue & charyte (and nat of neceſſyte) that thou myght lerne paciens at me and nat grutche / ne bere heuely temporall myſeryes / For from the houre of my byrthe vnto my deth vpō y• croſſe / I neuer ceſſed of ſuffraūce of peynes / I ſuffred great penury and defaute of tē porall thynges / I herde great grutchynge and complayntes made of me / ſuffred benygnely confuſyōs and repreues / I receyued for my bn̄faytis vnkyndenes agayne / & for my myracles ſhowed I receyued blaſphemes / for my doctryne I had repreues / good lorde ſayth the deuout ſoule to God / For as moche as thou waſte founde ſo pacyent in all thy lyfe fullfyllīge in y• vertu with other the cōmaundement of thy fader. it is worthy that I vnworthy wretch bere me paciently after thy wyll in all thynges I ſhal bere the burden of this corruptible life as longe as thou wylt for the helthe of my ſoule: for tough this preſent lyfe be tedious / yet it is made meritorious and eaſy by the grace: and the more tollerable and dere by thy bleſſed exaumple of holy lyuynge / and of thy holy ſaltes. Alſo this preſent lyfe is more lyghtſome & cōfortable than it was to the faders of y• olde lawe to whome the gate of heuen was ſhitte ſo ſo that none myght entre were they nuer ſo ryghte wiſe: vnto the ſufferaunce of thy holy paſſion and dethe wherby thou madeſt man fre fro euerlaſtīge dethe & gaue them that they ſerued truly here ī this mortall lyfe fre entre in to the kyngedome of heuen O good lorde what thankes and grace am I boū de to giue the whiche haſt ſhewed vnto to me andꝭ to all feythefull peple the veray good and rightwis way to thy euerlaſtynge kyngdome of heuen. For thy holy lyfe that thou lede is a way to vs to folow And by holy pacience we walke to the that art our crowne. For if thou hadeſt nat gone afore vs & had ſhewed vnto vs the wayes of pacience and vertue who ſhulde haue folowed the? Alaſſe howe many ſhulde haue ſtande abacke farre fro ſuche vertues: if they had nat ſene & beholde thy vertuous exaū ples: we be yet ſlowe nat withſtandynge that we here thy great techinges & meruels. And what ſhuldꝭ we do if ſuche light of exaumple were nat.

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¶ The .xxi. chaptre of ſuffraunce of iniuries & who

GOd almyghty ſayth (is ꝓued very pacient to his ſeruaunt tedious & wery of tēptacyon: what ſpekeſt thou ſone. Ceſſe of thy complaynt cō ſider myne (with other ſayntes) greuous paſſyon Thou haſt nat yet reſiſted in ſufferaūce of thy troubles to the effuſion of thy blod as we dyd thou haſt litel ſuffred in cōpariſon of them that ſuffred ſo many thynges for me. ſome in warre ſtrōge tēptacōns ſome in greuous tribulacions with other thynges wherby they haue be ꝓued & examyned. thou muſt therfore remembre the great thynges yt other haue ſuffred before that thou maiſt bere thy lytell grefes more eſely & yf thy troubles & other greues ſeme to yt right great beware yt thy īpacience mary it nat & whether they be lytel or great ſe thou bere all pacyently without any gurtchinge for the more yu diſpoſeſt the to ſuffre: the more wiſely thou doeſt & ye eſylier thou ſhalt ſuffre. & the more meryte ſhalbe to yt ſay nat in thy excuſe. I may nat ſuffre this thīge of ſuche a perſone he hath done me great harme & he diſclaūdreth me with ſuch thīges as. I neū thought But I may well ſuffre other perſons & other thynges as I ought to do ſuche thoughtes & obſtacles yt cōſidereth nat the v er tue of pacience ne the reward therof but more the ꝑſons & offences done to hym. He is nat very pacient that wyll nothing ſuffre but as farre as it is ſaien to hym and of ſuche as he call ſuffre. A very pacyente parſone ponderethe nat of whome / or of what perſone good nor euyll prelate or felowe he be ꝓued to ſuffre any hardnes or iniurie: but whanſoeuer aduerſyte or wronge fallethe to hym. howeſoeuer and of whome it cometh a true pacyent perſone taketh it pacyently & with thankes as of ye hande of god & ſo doinge he winneth to him great merite. for no thinge be it neuer ſo lytel yt mā ſuffreth for god: can nat paſſe without great merit be thou therfore redy to ſuffre paciently aduerſites & to fight ageynſt thy impaciēt proude hert. if thou wylt haue victorie. Thou maiſt nat gete ye well of pacience without fight. yf thou wylt nat ſuffre aduerſitees thou refuſiſt to be crowned: wherfore if yu wilte be crowned thou muſte fight & ſtriue with thy ſelfe ſtrōgly & ſuffre paciently ſuche euyls. For wythout labour no man may come to reſt. ne withoute fight no man may haue victory. wherfore good lorde I beſike the to make poſſible by thy grace to me & in me yt / that is ſeene īpoſſible to me by nature. yu knoweſte yt I am euyl to ſuffre & yt I am ſone caſte down by litel adūſite araiſed againe me I beſike ye good lorde that al maner of trowble or aduerſite yt thou ſhalt ſende me: may be cōmendable & deſyred for thy holy name for to ſuffre aduerſytees for the is very helthfull & merite to myſoule.

¶ The .xxii. chapt of the cōfeſſyon of mānes infyrmitees and of wordly myſeries.

I Knowlege myne iniquite ageynſte me I am ryght feble and vnſtydfaſte: good lorde thou knoweſt the thynge ye I am diſcharged & caſt doūe by oftē: ys but of lytell valure or weight I purpoſe me ſtrongly to ſtande in well doynge: But whan a litell tēptacion aſſayleth me I am greatly anguyſſhed. the thynge that I am moued & tēpted by greuousſly is but vyle / & whan I thynke my ſelfe a lytell ſiker of lytel reſt that I ſomtyme haue / I fynde me ſoone after ouercome of a lytel blaſte of tēptacyon. Beholde therfore good lorde my fraylte knowē to the in all thynges that I am ꝓued by. haue mercy of me I beſyke the & delyuer me from the filth of ſynne that I be nat faſtined therī ne ouecrom therby I haue great remorſe & often I am confounded before the & that I am ſo vnſtydfaſte and frayle to gaynſtande my paſſions. And though they drawe me nat to the conſent of ſynne. yet theyr ꝑſecucyon & contynual inſuynge is to me ryght greuous and heuy. and it is to me right tideous to lyue in batayle & ſtryfe. Therby I knowe the better myn infyrmyte For wicked & abhomynable fantaſies do riſe in me to my trouble ſoner than they go or paſſe from me Wherfore I beſike the god almyghty & louer of feithefull ſoules to beholde with thy gracious cōſyderacion the labour & afflicciō of me thy ser uaūt & aſiſte me with thy mercifull helpe in all nedes & ſtrengthe me with heuenly ſtrēgthe yt the tēptar of mā: or my wretched fleſſhe nat yet fully ſubdued to my ſpirite haue nat dominacōn vpō my ſpirite ageīſt whom I muſt figh cōtynually whiles that I liue ī this miſerable life Alas what maner a life is this: where trybulacions & miſeries haboūdeth where al places be full of enemyes and ſnares to ouercome & cache mā For whan one tēptacion or trouble ceſſeth▪ another cometh. Alſo the fyrſte conflycte or trouble yet durynge / many other ſodaynlye ryſe. Howe may this lyfe be beloued that hath ſo many bytternes and is ſo full of myſeryes: how may it be called a lyfe that gendreth ſo many dethes & goſtely infeccions and yet it is beloued and with great gladnes delyted & idyed in. The worlde is ofte reproued for yt it is diſceytfull and vayne. And yet it is nat ſoone forfake whyle the cōcupyſcēce of the fleſſhe reygneth: ſome thynges ī the worlde induceth man to loue the worlde & ſome other to deſpyſe it: the cōcupiſcēce of mannes fleſſhe / ye deſyre of mānes eye / & pryde of y• hert But the peynes and the myſeryes folowynge gendre hate and cōtempte of the worlde yet for all ſuche myſeryes the euyll delectacion of mynde that is geuen to the worldly pleaſure ouercometh the heuenly deſyre / & ſuche carnall delyte reputeth felycyte to bevnder ſuch ſenſuall pleaſure. For ſuch neyther ſauer ne taſte the ſwetnes of god / ne y• inwarde ioy of vertue. They that deſpyſe the worlde & ſtudy to lyue & ſerue god vnder holy diſcyplyne they taſte y• ſauour of heuēly thyngꝭ ꝓmiſed to ſuch goſtly lyuers they alſo ſe verely y• errour & dyſceyte of y• worlde.

¶ The .xxiii. chapiter how man ſhuld reſt in god aboue all gyftes and goodes erthely.

O Thou my ſoule reſt thou aboue all thynge in our lorde God for he is ye eternall reſt of ſayntes. Gyue me ſwete Ieſu mooſt louable of all other grace for to reſte in the aboue all other creatures / a boue all helth and beawte / aboue all glory / honour power & dygnyte: aboue all ryces cūnyng ſubtylite or craftes / aboue all gladnes / ioy / fame / or laude: aboue all ſwetnes / cōſolacion / hope / or promyſe: aboue all meryte / deſyre / or gyftes: that thou mayſt gyue to me body or ſoule / aboue all ioy or iubylacyon that mannys mynde may fele and compryſe. And aboue all heuēly ſpyrytes with all other thynges vyſible & īuyſible that is nat thy ſelfe for thou good lorde amōge all thyngꝭ art beſt / hyeſt / moſte myghty & mooſt ſuffyciēt: thou art mooſt ſwete / fayreſt mooſt louable mooſt noble & gloryoꝰ aboue all ī whom all other godes be ꝑfytely / haue be & ſhalbe. And therfore what euer hit be that thou gyueſt me (thy ſelfe except) it is inſuffycient: For my hert may nat verely reſt ne holly be cōtent: but in the that ſurmoūteſt euery creature or thīge. O my moſte amyable ſpouſe cryſte ieſu mooſt pure louer: & lorde of euery creature: graunt me I pray the wynges of very lyberte that I may fle & reſt in the my feruent loue & deſyre O whā ſhall it be gyuen to me fully to vnderſtande & ſe howe ſwete and good my lorde God is? whan ſhall I fully gader me in the / ſo that for thy loue I ſhall nat fele my ſelfe: but y• alonly that excedeſt all knowlege & meſure. Nowe I ofte ſorowe & morne & bere me in felycite: & lamentable myſerye y• I am in with great heuynes. For many euyls aſſayle me in this vale of myſery they ſore trouble me and alſo ofte blynde me / dyſtroyeth and letteth me: that I maye nat haue fre acceſſe to the: ne haue thy ſwete enbraſynge that the bleſſyd ſpyrytes haue ꝯtynually with all iocūdyte & ioy. I pray y• that my ſyghes & inly deſyres with my manyfolde deſolacyōs may moue thy goodnes to enclyne to my deſyres. o ieſu the lyght & clertye of euerlaſtyng glory the ſolace & conforte of wayfarynge ſoules: my ſoule ſpeketh to the with ſtyll deſyre: and my mouth without voyce Howe lōge taryeth my lorde god to come▪ I beſeke hym to come to me his pore ſeruaūt to my cōſolacyon & gladnes. Sende he his hande & power to delyuer me from all anguyſſhe. Come good lorde for wt out the I can haue no gladde day or hour thou art my ioye & without the my mynde & borde is voyde I am a wretche and as a pryſoner fetred withoute all ꝯfort agreued tyll tyme that I may be refreſſhid with thy preſens & ſo reſtored to lyberte / ſhewe me therfore I beſeke the thy fauour & gracious p̄ſens / Let other ſeke for y• what ſo euer they wyll no thynge pleaſeth me ne ſhall do but thou my lorde god y• art my hope & eternal helth I ſhall nat ceſſe to pray & call to y• tyll thou returne to me by thy grace & ſpeke to me inwardly ſaying / lo I am here come to the for thou called me / thy terys & the deſyre of thy ſoul thy hūyliaciō & ꝯtricion of hert hath made me enclyne & brought me to the. And I agayne to my lorde good lorde I called the & haue deſyred to ioy in the all other thynges left & forſakē for the. Thou lorde dyd fyrſt excyte me to ſeke the / bleſſyd be thou that haſt wrought ſuch goodnes wt thy ſeruaūt after thy great mercy / what ſhuld thy ſeruaūt more do or ſay before the goodlorde: but to hūble hym to thy mageſte alway myndefull of his proper fraylte & wyekednes. None is lyke to the good lorde in all y• meruelous creatures ī heuē & erthe / all thy workes that thou haſt wrought be very god / & thy domes ryght wyſe & trewe / & by thy ꝓuydēs all thynges be gouerned. Laude & glory be to the that arte the wyſdome of the fader celeſtyall. My ſoule / my mouthe / wt all partyes may loue the and prayſe the with all other creatures wtout ende.

Amen.
¶ The .xxiiii. chapter / a remēbraūce or repetynge of ye bn̄faytꝭ of god.

GOodlorde open my herte in thy lawe and in thy p̄ceptes make me to walke. Make me al way to vnderſtande thy wyll and pleaſure & dylygently to ꝯſyder with reuerēce thy bn̄faites both in generall & in ſpecyall y• I may dewly thanke the / I knowe and confeſſe for trothe that I may nat gyue to the due thākes for the leſte benefyte that thou gyueſt and am vnworthy thereof whā I conſyder thy excellence and nobleneſſe my ſpyryte fayleth in me for the great magnytude therof. All thynges yt we haue in body or ſoule within or without naturallye or ſuꝑnaturally we haue of thy gyfte & all they commende the of whom all goodnes cometh / & though ſome perceyue of thy larges mo graces or bn̄faites and ſome fewer: yet all that we haue cometh of the / & the leeſt gyft may nat be had without the / he that receyueth more bounteouſly of thy graces may nat toy therin as he had them of his owne merytes nor he maye nat very worthely exalte hym ſelfe aboue other ne vylypende his infery oure or the poure / for he that aſcrybeth nat to hym ſelfe ne to his merytes but onely to the goodnes of god is more meke and in gyuynge thankes vnto god more deuout / and he that for all ſuche prerogatyues repreueth hym ſelfe mooſt vyle and vnworthy of other: he is more apte to ꝑceyue of the hande of almyghty God more larger gyftes / & he that perceyueth fewer gyftes of god ought nat therfore to be heuy ne wroth / ne enuyous ayenſt his rycher: but he ought rather thāke y• goodnes of god that ſo frely & ſo abūdātly gyueth to his creatures wtout any ꝑſonall cōcepciō all thīgꝭ come of y• / & therfore thou art to be magny fyed & prayſed in all thyngꝭ / thou knoweſt good lorde what thyng is expedyent to be gyuen vnto euery man / and why this ꝑſone receyueth of thy larges more / & an other leſſe / it ꝑteygneth not vnto vs but to the to diſcerne the whiche alonly knoweſt euery mannys merytes I repute it for a great benefyte gyuen to me of thy goodnes yt I haue nat great gyftis wherby I ſhuld haue any vayne laude or prayſynge outwardlye of the people / ſo if man cōſyder well his vylite pouerte & great indygence / he wolde nat be heuy & troubled in hym ſelfe / but he wolde rather take therof great conſolacyon & gladnes of ſoule / for thou good lorde choſe and do contynuallye choſe poore and humble & ſuch as the worlde diſpyſeth to thy ſeruyce & famy lyaryte / as is ſhewed manyfeſtly by ye apoſtles ſyngulerly choſen of y• whom thou made prynces of all the worlde / that nat withſtādynge theyr ꝯuerſaciō & lyuynge was without reprefe amōge men of hūble & ſymple without deceyte & malyce that they ſuffred gladly for thy name rep̄uynge & ſcourgyngꝭ & greuous peynes wt deth at ye laſt the which all be horryble and diſpytfull to worldly folke / wherefore there oughte nothynge ſo glad thy louer & knower of thy bn̄fytes as thy wyll to be fulfylled in hym & the pleaſure of thy eternall diſpoſycion / wherof he ought to be ſo well ꝯtēte & pleaſed as at the ordynaūce of god it is to hym as lefe to be y• leſte & loweſt as an other deſyreth to be hyeſt & mooſt repute & to be content & pleaſed wt the loweſt place as an other wt the hyeſt & to be as gladly abiecte / & dyſpycable as other doth deſyre to be hye & aboue other in the worlde / for thy loue & wyll good lorde ought to p̄cell all other thynges & more to pleaſe man thā all other bn̄fytes gyuen or to be gyuen to man.

¶ The .xxv. chapyter / howe .iiii. thynges brynge peaſe to man.

• Oure thingꝭ ſone therbe that make a man to be in great peaſe & lyberte of ſoule / fyrſt is yt a man ſhall ſtudy rather to do and folowe an other mannys wyll than his owne / an other is to choſe to haue leſſe of tēporall goodes or worſhyppes rather thā more: the thyrde is to choſe euer ye lower ſete or place & to bevnder alway & nat aboue / the .iiii. is to deſyre that he wyll of god be holy done in the / ſuche a ꝑſone entreth the endis of peaſe & reſt / lorde ſayth the deuout ſoule / thy worde forſayd is ſhort & cōteyner of great ꝑfeccyon on it is lytell and ſhort in ꝓnunciaciō & full in ſence & v er tue / If I coulde well kepe it I ſhuld nat be ſo ſoone troubled as I am for as ofte as I am greued & dyſpleaſyd / I fynde in me that I goo ſo ofte from this doctryne but thou good lorde yt all may / & alſo loueth well and profyte of mannes ſoule encreace thy grace in me yt I may accōplyſſhe thy worde vnto my ſaluacyon.

¶ The .xxvi. chapyter / a prayer agayne euyll thoughtes.

LOrde god I beſeke the nat to be lōge abſent fro me / but gyue alway hede to me ī helping me / vayne thoughtes haue ryſen agayne me with many terrous that haue troubled me / howe ſhall I paſſe vnhurte / and howe ſhall I breke them and eſcape but if thou helpe / thou ſayſt to thy ſeruaunt I ſhall go before the / & I ſhall hūble them that Ioy & truſt in erthely glorye I ſhall open to the the gatys of darkenes & I ſhall ſhew the my ſecretis do good lorde as thou ꝓmyſes dwell in me & chaſe fro me all wycked & euyll thoughtes my hope & refuge ſiguler is to fle to the in euery trybulacion & to call vpō the wt inwarde cōfydēce to be helped pacyētly abydīge thy conſolacyon.

¶ The .xxvii. chapter a deuout prayer for the illumynacyon of mānes mynde.

O Thou good theſu claryfy me with the clerete of euerlaſtynge lyght & chaſe fro myn hert all maner darkenes / ſtablyſſhe the great vagacions of my mynde that I ſuffer / breke & deſtroy the vyolēt tēptacyōs that I am acōbred with fyght ſtrōgly for me & fere awaye the euyll beſtes that is to ſay my lecherous cōcupyſſens yt I am moued & tēpted by / y• peace may be ī me by thy v er tue & myght / ſo that laude may ſoūde to the in the hall of my ſoule cōmaūde the wyndys & tēpeſtis of trouble & tēptaciō & the ſee full of mōſtres & parellys to ceaſe / & ſay to the north wynde that it blowe nat / and than ſhall be a great trāquilite / ſende out thy lyght of truthe that it may ſhyne vpō erthe / for I am as the erthe vayne & barē vnto thou illumyne me / ſende out thy grace from a boue / anoynte my hert wt thy grace celeſty all / ſende in to me the terys of deuocyon to make moyſte and wete my dry ſoule yt it may brynge for the good frute & the frute of god warkynge / rayſe vp my mynde the which is opp̄ſſyd wt the burden of ſyn & ſuſpēde my deſyre holy to heuēly thynges ſo that ye ſwetnes of heuenly felycyte taſted / I may lothe to thynke of erthely thynges / rauyſſhe me from ye vnſtedfaſt cō ſolaciō of all creatures / for no creat thing may fully ſatyſfye myn appetyte Ioyne me good lorde to the wt the bāde of in ſeperable loue / for thou alone ſuffy ſyſt to thy louer / and without the all other thynges be vayne and of no valure.

¶ The .xxviii. chapter / howe a man ſhuld eſchewe to enquyre buſyly of an other mannes dedes.

SOne ſayth God to his louer / be thou nat curious to ſeke vanites or euyll queſtiōs of other mennys cōuerſacyon in worde or dede / folowe thou me what ꝑteyneth to ye this or yt / or what this man is or that / or ellys what this man doth or ſayth / and what yt / thou ſhalt nat gyue accōpt for other mēnys dedys but for thyn owne ſelfe / wherfore thā doſte yu wrap the in ſuchevayne queſtyons / I knowe euery man wt his cōuerſacyon / & I ſe euery thynge vnder the ſon̄e I know euery man what he th • keth willeth ſayeth or doeth / and to what ende he entendeth his werke / thou ſhuld therfore cōmyt all tkyngꝭ to me & to my iugemēt / and to kepe thy ſelfe in good peaſe let hym that wādreth wander and dryue as he wyll At the laſt ſhall fall vnto hym yt he hath deſerued in worde or dede for he may nat deceyue me. Deſyre thou nat great fame outwarde ne great famylyary te wt folke no pryuate loue of any ꝑſon for theſe thin ges gēdrith diſtraccōs of mānes ſoule & gret erours & derknes of mānes hert. I wolde ſpeke to the gladly my wordes & my coūceyles & ſecretꝭ I wolde ſhe we y• if thou wolde dylygētly ob • ue my cōmīg openynge ye dore of thy hert to me / be thou prouydent & wakynge in prayers / humblynge the ī all thynges.

¶ The .xxix. chapiter / In what thynges ſtandeth very peace and profyte of man.

SOne I ſayde ones to my dyſcyples I leue peace wt you & gyue you my peaſe / I gyue you my peace nat as ye worlde doth yt nowe gyueth peace / now troubles & warre / all folke deſyre peace but all doth nat ſeke the very thynges y• ꝑ • ayne to peace. My peace is wt hūble ꝑſones & innocent thy peace ſhall be ī moche paciēs / if thou wylt here me & folowemy worde thou ſhalt haue moche peace ī all thy werkes take hede what thou doſt ſay or int • d • g alwey to pleaſe me only / & nothynge without me to deſyre or ſeke / alſo be thou nat curioꝰ or beſy to diſcerue or iuge other mēnys wordes or dedes ne mell nat of thynges that be nat perteynynge to the / and thus doynge thou ſhalt lytle or ſeldome be troubled neuer to ſuffer any heuynes or perturbacyon of body or ſoule longeth nat to this lyfe: but to the eſtate of the lyfe to come / where euer quyetnes & peace is / ſuppoſe nat therefore y• thou haſt foūde very peace for y• thou feleſt no heuynes ne grauyte / ne thynke nat that all is well about the / if thou haue no aduerſary / ne ſuffer cōtradyccyon / nor repute nat the therfore ꝑfyte / for y• all thynges be done after thy mynde & deſyre / nor thou ſhalt nat repute the to be beloued / or to be in the fauour or grace with almyghty God if thou haue any gyfte of ſwetnes or deuocion for a true louer of vertue is nat knowē in ſuch thynges nor the profyte or ꝑfeccion of man ſtandeth nat in ſuche but in that rather yt thou offredeſt thy ſelfe with all thyn hert vnto the wyll of god / nat ſekynge thy goodys or thyne owne wyll to be done in lytle or moche ſo that thou take euenly with thākes proſperous thynges and aduerſytees / weyinge all in a lyke balaunce / if thou be ſo ſtronge in hope yt when thou lackeſt in warde conſolacyon / than thou prepayreſt thy herte to ſuffer gretter thynges than before / nat reputynge thy ſelfe rightwyſe or holy: thē thou walkeſt in the true and right way of peace / & without doubte then thou ſhalte ſe my face in euer laſtynge ioy and if thou come to the full contempte of thy ſelfe then thou ſhalte haue the habūdaunce o • peſe after thy poſſyb • lyte as a • ay • erer may haue.

¶ The .xxx. Chapiter of the preemynence of a fre mynde and howe prayers precellyth leſſon.

LOrde this is the warke of a perfyte man neuer to loſe his ſoule from the ſpeculacyon or of the ſyght of heuēly thynges & to go amonge many buſyneſſes as wtout all buſynes nat as an ydell man but by a pre • ogatyue offre mynde nat lyuynge by īordynate affeccyō to any creature I beſeke ye mooſt good & almyghty god p̄ſerue me frō ye buſynes of this lyfe / y• I be nat wrapt ouermoche by the manyfolde neceſſaryes of my body that I be nat caught by luſt of body delyuer me I beſeke the frō all maner of īpedymētes & enemyes to my ſoule to ſaue me yt I be nat caſt downe & broke by outragyous heuynes nat by ſuch vanites as ye worlde buſyly deſyreth / but by ſuch myſeries as of y• comō male dicciō of mākynde doth greue peynfully thy • uaū tes yt they may nat haue lyberte of ſoule to be ioyned to y• as they wolde / good lorde turne all carnall • ſolaciō ī me into bytternes yt ſhuld entyſe & drawe me by fals p̄tens of goodnes frō y• cōtēplaciō & loue of euerlaſtynge thynges let me nat be ouercome of fleſſhly luſte. Let me nat be dyſceyued by ye worlde or by the ſhorte glory & pompe therof / nor let me be ſupplanted or be bygyled by the cawtels & deceytes of the deuyll / gyue me I beſeke the ſtrēgth to reſyſt all euyll / pacyēs to ſuffer aduerſytes & ſtablenes of ꝑſeueraūce / graūt me for all worldly conſolacyons the ſwete gracyous vnccyon of the holy gooſt & for all carnall loue / yet into my ſoule the loue of thyne holy name. Mete & drynke and clothe & other neceſſaries to the body / be peynfull & onerous to a feruēt ſpyryte graūt me good lorde to vſe ſuche bodely cō fortes tēperatly / ſo yt I be nat wrapped in outragyous deſyre of ſuch thynges / to forſake all ſuch bodely neceſſytes I may nat lefully / for nature muſt be ſuſtayned but to ſeke ſuche thynges in ſuꝑfluyte or ſuch thynges as be more delectable thā ꝓfytable / ye holy lawe forbedeth it / for elles the fleſſhe of man ſhuld rebell ayenſt the ſoule / amonge all ſuch thynges good lorde I beſeke the that thy hāde of grace may teche and gouerne me euer / that I admyt no ſuche thynges in ſuperfluyte.

¶ The .xxxi. chapiter the loue of pryuat thynges & of mannys ſelfe letteth the perfyte goodnes of mannys ſoule.

SOne if thou wylt poſſeſſe god almyghtye to dwell ī thy ſoule / thou muſt eſchew & forſake all thy wyll for hym / ſo y• onely thou gyue thy wyll holy vnto his wyll / for the propre loue of thy ſelfe is more dyſauaūtage to y• than any erthly thynge after thyne affecciō & loue y• enclyneſt to euery thyng more or leſſe if thy loue be pure ſymple and well ordered thou ſhalte nat be ouercomen by inordynate deſyre of ſuch erthely thynges. Couet nat ſuch thynges as it is vnlefull the to haue. Nor yet haue thou nat indede nor in deſyre that thynge that ſhall lette the or thy inwardly lyberte of thy ſoule I haue meruayle ſayeth God to his louer that man gyueth nat hymſelfe to me with all his herte to gether / withall other thynges that he hath or deſyreth to haue why art thou fatygate with ſuperfluous buſynes or deſyer / why is man waſted by vayne heuynes / Lette hym ſtande to my pleaſure and wyll: and than he ſhall fele no heuynes ne harme / if thou ſeke this thī ge or that / or to be here or there for thy profyte or cō modyte thou ſhalt neuer be quyte ne fre from buſynes of mynde / For in euery thynge beſyde me is ſome defaute of goodnes: and no place is voyde of all aduerſyte / wherefore ſeth tranſytory and worldlye thynges / rycheſſes or worſhyppes multiplyed in dede or in deſyre: doth nat helpe mannes ſoule but rather the contempte and hate of ſuche thynges profyteth in the acceptacion ayenſt god / for all ſuche ſhall paſſe with the worlde / The place that a man deſyreth ſhall lytell helpe hym: if the ſpyryte of charite & grace be nat with hym: & ſuch peace as man ſeketh without forthe ſhall nat longe ſtande if it lacke the very foundament of ſtabylnes that is to ſay if man ſtande nat in god almyghty which is groūde of all ſtablenes / he may well chaūge his place but he ſhal nat be auaūtaged ī ſoule for whyther ſo euer a man fleyth he ſhall fynde ſuche occaſyon as he fleyth.

¶ The .xxxii. chapyter / an oreſon for ye pourgynge of mannes ſoule and for grace.

COnferme me good lorde by thy grace & make me ſad in vertue inwardly in ſoule / make my hert voyde of all vnprofytable beſynes / & nat to be drawē or led by ye vnſtable deſyre of any thynge what euer it be vyle or p̄cioꝰ: but to ꝯceyue al thīgꝭ togeder wt my ſelfe as tranſytory / nothynge vnder the ſone is ſtable & ꝑmanēt but all is vanyte & afflyccyon to mannes ſoule / howe wyſe is he that ſo vnderſtondeth and perceyueth / graunt me good lorde heuenly wyſedome y• I may lerne to ſeke & to fynde the aboue all other thynge to cōceyue and loue the aboue all thynges / & to vnderſtande all other thyngꝭ as they be after the order of thy wyſedome gyue me grace to bere prudently the ꝓſperyte & pleaſure of ye worlde / & paciētly to ſuffer aduerſyte / for it is great wyſdome nat to be moued with any blaſt of wynde ne to entende to any flaterynge tale.

¶ The .xxxiii. chapt how a man ſhuld behaue hī ayenſt detracciō.

SOne ſayth our lorde to his louer / thou ſhalte nat be heuy if a man ſay yll or haue an yll opynyon of the that thou wolde nat gladlye here / for thou ought to iuge thy ſelfe to be worſe & more vyle of cōdycion than other people be / if thou gader thy ſelfe ſo īwardly thou ſhalt nat greatly pōder fleyng wordes / it is nat a lytell argumēt prudēs or wyſdō a man to kepe ſcylens in tyme of yll ſayd or done to hym & to ꝯuert hym ſelfe īwardly to god & nat to be inquyete of mannes iugemēt / let nat thy peace be in mānes worde whether they ſay well of y• or yll thou art one and nat chaūged by theyr wordes / where is true peace & true glory but in god / he that deſyreth neyther to pleaſe men nor drede the nat to dyſpleaſe them / he ſhall fynally haue great peace / for of īordy nat loue & vayne drede cometh all in • etnes of herte and dyſtruccyon of ſoule.

¶ The .xxxiiii. chapiter / god almyghty is to be inwardly called and bleſſyd in tyme of tribulacyon.

THy holy name good lorde • e alwa • bleſſyd that haſt wylled this trouble •• tēptacyō to fall vpon me • I may nat •• e •• •• che • s it / but I haue nede to fle to thy goodnes for helpe and ſocoure that thou may turne it to my well / good lorde I am nowe in trowble and •• acordeth nat to well to my herte / for I am greatly vered • f this preſent paſſyō what ſhall I ſay that am tached thus with trybulacions / ſaue me good lorde in this houre I come to the in this houre of trowble that thy goodnes may be knowen whan I ſhall be delyuered by the of my great humylyacyon & trowble that I am in / pleaſe it thy goodnes lorde god to del • uerme therof / for I knowe nat what may do to my dyſcharge & well & whyther I may go without the / graunt me pacyēs good lorde / alſo now helpe me good lorde & I ſhall nat drede what euer fall tome / what ſhall I ſay ī all my aduerſytes / but that thy wyll be done ī me / I haue well deſerued to be troubled & vexed wherfore I muſt ſuffer / & wolde god I myght ſo do wt pacyēce tyll the tempeſt be paſt / & better fortune folowe / god almyghty thou may take fro me this tēptacion / if it be thy pleaſure / that I be nat ouercome thereof as thou haſt ofte done▪ for the more harde it ſemeth to me to ſuffer ſuche temptacyon the more nere is thy right hāde to chaūge it.

¶ The .xxxv. chapter how man ſhuld aſke the helpe of God truſtynge in hym to recouer grace loſte by deuout prayer.

SOne ſayth our Lorde to his louer I am thy lorde god: that do conforte my ſetuauntes in the daye of trouble / come therfore to me whan it is nat well with the / it doth lette ye to haue cōſolacyon from aboue: that thou ſlowly falleſt to prayer for a remedye / for before thon prayeſt to me deuoutly for helpe and conſolacyon / thou ſekeſt many inwarde conſolacyons for thy refreſſhynge whiche all auayleth the lytell vnto thou conceyue in wardlye that I alonly delyuer and helpe in nede them that truſt in me / & without me there is novaylable or profytable coūceyll ne remedye durable & abydynge / but reſume thy ſpyryt & be recōforted ī the lyght of my mercyes for I am • ere & redy to repayre all thynges yt be ruynous / nat onely to the ſtate that they were of before / but alſo to theyr perferciō / no thyng is to me harde or impoſſyble / I am nat lyke to the yt ſayſte more than thou doſte i dede / for my worde & dede is alone / where is thy fayth? ſtāde fermely & ꝑſeuerātly ī thy fayth & my ſeruyce / be ſtrōgely abydynge in me / & thou ſhalt haue cōfort ī tyme cōuenyēt / abyde me & I ſhall come ſone & hele the / it is a lytell tēptacyon that doth vere the / & a vayne drede that dothe fere the / why art thou buſy about thynges or chaunces nat yet beynge but for to come the which encreaſeth thy heuynes / it is ſuffycyent to the day his wyckednes / it is but vanyte or Idlenes to be troubled or to be glad at y• auēture of thyngꝭ to come whiche ꝑauenture ſhall neuer fall / but manys cōdycyon is to be diſceyued by ſuch Imagynaciōs / & it is a tokē of an vnſtable ſoule / that is ſo ſoone led fro god by ſuggeſtion of the enemy for he pōderith nat wheder he deceyue by true ſuggeſtyons or fals: wheder he throw downe by the blynde loue of thīgꝭ p̄ſent or by drede of thyngꝭ for to come / be yu nat aferde ne trowbled in ſoule / truſt in my mercy whan thou troweſt to be farre fro me / I am ofte more nere the / whan yu weneſt to be holly loſt: than thou mooſt deſerueſt rewarde / all this is nat loſt whā thou feleſt ꝯtrariouſnes in thy mynde / thou ſhulde nat iuge after thy ſē ſuall felynge ne take euery veracyō hopynge neuer to eſcape it / repute the nat all forſake whā I ſēde ye any trybulaciō / for by ſuch trybulacyō it is come to the kyngedome of heuē / it is more expedyēt to the / & to my other ſeruaūtes for to be ꝓued in aduerſitees than to haue eche thynge after theyr wyll / I knowe the hyd thoughtes of mā / it is expedyēt to thy helth & ſaluacyon to be lefte ſome tyme to thy ſelfe wtoute goſtly ſauer / that thou be nat inflate by pryde & lyft vp aboue thy ſelfe thīkyng the to be better thā thou art in dede / I may take away whā my lyſte that I gyue to any man / & reſtore it to them whan I wyll / whā I gyue any gyft or grace to any ꝑſō it is myne that I gyue / and whan I withdra we it I take but myn owne / for al goodes & euery ꝑfyte gyft is myn if I ſende y• any trouble bodely or goſtly dyſdeyne nat therof ne let nat thyn hert fall therby into great heuynes / for I may ſone lyfte the vp agayn & chaū ge thy heuynes into ioy / neuertheles I am rightwyſe & moche to be recōmēded & loued whan I ſende ye ſuch aduerſyte or ſcourges / if thou wyltvnderſtāde yu ought neuer to be heuy for ye aduerſytes yt I ſēde the: but rather to thāke me / & to repute it a ſynguler ioy that I ſpare the nat in ſuche peynfull afflycciōs that I ſende the / for I ſayde to my dyſcyples / I loue you as my father dyd me / though I ſēde you īto the worlde nat to haue ioyes of the world but great batayles / nat to haue worldly honours but deſpytꝭ nat to be Idle but to labour / nat to haue reſt but to gader moch frute of ſaued people into the barne or church of god lyke as I was ſent to alſo / haue mīde ſone alſo of theſe wordꝭ.

¶ The .xxxvii. chapt how all creaturis ſhuld beſet a ſyde yt we may fynd god.

LOrde god ſayth a deuout ſoule to our lorde I haue nede to haue more grace thā I haue yet if I ſhuld come thyder where no man ne creature ſhall let me / for as lōge as any creature reteyneth me by lokynge of thy loue I may nat fle to the frely He deſyred to fle frely that ſayde theſe wordes who ſhall gyue me wynges as a doue yt I may fle & reſt where perfyte reſt is / what thynge is more quyete & reſtfull thā is a ſymple iye / & who fleyth more frelye into the knowelege and loue of God / thā he that deſyreth nothynge here in erthe / he therfore that wyll ſtāde in eleuacyon of mynde / & ſo beholde the good lorde maker of all thynge he muſt ouer paſſe euery creature & forſake hym ſelfe wt other ꝯſyderyng his lorde to haue nothynge lyke hym / but yt he p̄cell all creatures in thy loue / and but if a man be fre & lowſed from mordynate loue of all creaturꝭ he may nat frely lyft hymvp by cōtēplaciō & loue of heuēly thynges / therfore fewe folke be foūde cōtemplatyue / for fewe be foūde that fully ſequeſtrate theym ſelfe fro erthly thynges that be but trāſytory / to ꝯtēplaciō is great grace requyred / for by grace a man muſt ī the dede of cōtēplacyon be lyft aboue hym ſelfe / & but if he be lyft vp in ſpyryte aboue all creatures erthelye & be holly vnyte to god almyghtye / what ſo euer he can or hath of v er tue is but of lytle pryce afore god / he ſhall longe be lytle in vertue / & lye lōge in erthe that reputyth or prayſeth any thynge but onely eternall goodes which he had of god almyghtye / and what ſo euer thynge is nat god almyghty or to hym referred is nought / & to be acoūted for nought / great differens is betwene the wyſdom of a deuout and illumyned ꝑſone of god / & the cūnynge of a lettred clerke or a ſtudent / for that doctryne is more worthye & better yt cometh by the influence of god than it that cometh by the labour of mannys wyt / many deſyre to come to ꝯtēplaciō but fewe ſtudy for ſuche thīges as be req̄red therto ī erercyſe / & a great īpedyment therto is that we ſtande ī ſygnes & in ſēſyble thyngꝭ & labour nat to mortyfye vs fro them / ne to deſpyſe theym parfytely before as we ſhulde do / howe is it and with what ſpyryt be we led / I wot nat that be reputed ſpūall ꝑſons / & yet we laboure more about vyle & tranſytory thynges / thā about ſpūall / about the which ſcarſly at any tyme we laboure or thynke inwardly with ſuſpēſynge of our outwarde ſenſys ſo that we wey nat our warkes ſtraytlye or euenlye as we ought to do / for wherupon our affeccyon reſteth we do nat attende / ne we lament nat oure vyle and vnclene dedes / & therupon foloweth that whan our inwarde affeccyon is corrupte that the dede folowynge & ꝓcedynge therof is neceſſaryly corrupte for of a clene herte cometh good dedys and v er tuous lyuynge / euery man ſeketh the dede of what & howe moche he may do or doth / but howe v er tuous a man is it? that is nat ſo dyly gentlye ſoughte / for a ryche man / or a ſtronge man / for a good labourer / a good wryter / a good ſynger / a fayre man or womā / or for an able perſone euery man dyly gentlye ſeketh / but howe meke in ſoule is ſuche a perſone / how pacyent how deuout / or well idſpoſed inwardly is he no queſtyon is made / nature ſheweth the outwarde goodnes of man / but grace torneth itſelfe to the inwarde vertues of man / nature with gyftes naturall is ofte dyſceyued / but the ſoule truſteth in God that he be nat diſceyued.

¶ The .xxxvii. chapiter how man ſhuld forſake hym ſelfe and all couetyſe.

SOne ſayth our lorde thou may nat haue ꝑfyte lyberte but if thou vtterly forſake thy ſelfe all ꝓprietaries & louers of them ſelfe be fetered and nat fre / as couetous folke / curious & vaynglorious that ſeke alway ryches honours & delectable thīgꝭ & nat ſuche as ꝑteyne to ieſu cryſte / ſuche folke ofte feyne & cōpoūde ſuche thynges as be nat ſtable but faylynge for all thyng ſhall peryſſhe yt is nat begon & cauſed of god / holde well this ſhorte worde / forſake all thynges for god & thou ſhalt fynde all thyngꝭ forſake couetyſe & thou ſhall fynde reſt / degeſt this thyng in thy mynde buſyly & thou ſhalt vnderſtāde all thynges / lorde this is nat one dayes werke nor a lyght thynge to attayne / for all ꝑfeccyon of relygyō is cōpryſed therin / ſone thou ſhuld nat ſoone be aduerted ne caſt downe by diſpayre whā thou hereſt y• wayes of ꝑfyte folke / but rather to be prouoked to hyer thynges / & at the leeſt to inforce the by deuoute deſyre to theym I wolde thou come there to yt thou loued nat carnally thy ſelfe / but that thou wolde folowe my coūceyll in all thynges than thou ſhuld be as I ſayde & all thy lyfe ſhuld be led with ioy & peas thou haſt yet many thynges to be forſake & lefte the which but if thou holy leue and reſygne to me / thou ſhalte nat attayne that thou deſyreſt / I coūceyll the to bye of my bryght golde / ye is to ſay heuenly wyſdome the which deſpyſeth all erthely thīges yt thou may be very ryche / lay thou a ſyde all erthelye wyſdom and all inordynate pleaſure of thy ſelfe or any other & thou ſhalt haue heuēly wyſdome therfore / ye which wyſdome though it be reputed lytell worth ī erthe & of erthly folke / yet it is a p̄cyous margarete hydde fro many & greatly deſyred of many.

¶ The .xxxviii. chapyter of the vnſtablenes of the herte of man / & how man ſhuld fynally lyfte vp and order his hert and mynde to god.

SOne ſayth our Lorde truſte nat to moche to thyn owne wyt & affeccion the which is now here now there ſoone chaūgid from one thing to an other / for as longe as thou lyueſt thou ſhalt be chaūgeable & ſubiecte of mutabylyte ayēſt thy wyll / now ſhalt thou be glad now heuy / now well pleaſyd & cō tent & ſoone diſcōtēt / now deuout & ſoone vndeuout now buſy in mynde & werke & now ſleuthfull / nowe thou arte lyght & mery & ſoone after ſad & troubled but a wyſe man & well taught in ſoule ſtandeth ſtable in all ſuch mutacyons / nat attedynge what he felyth in hym ſelfe / or of what party the wynde of thy ſtablenes bloweth / but rather that all the intente of his ſoule & mynde may come & ꝓfyte to the due and beſt ende / and in this wyſe may a man alway one a byde holy as longe as the ſymple entēt of his ſoule amōge all ſuche varyacyons is nat vndered but dyrecte to me cōtynually / the more pure and clene the intēciō of mānys ſoule is y• more ſtedfaſtly he goth amōge ſuch ſtormes & troubles / but ī many thyngꝭ is the pure iye of mannes ſoule made darke / a man lyghtely beholdeth a delectable obiecte yt is p̄ſented to hym and anone the ſoule is infecte by vnlefull defyre / for ſeldome ſuche ꝑſones be all fre and vnfecte of the venym of theyr owne ſekynge / as we rede by exaumple of the Iewes the whiche came in to betanie to Marcha / & Mary / & nat to Iohn̄ only / but for to ſe Lazar / wherfore the iye of mānys intencion is to be clenſed ſo that it be rightwys & aboue allvary ant meanys derecte to me.

¶ The .xxxix. chapiter howe god almyghty ſauoureth to his louer aboue all thynges.

BEholde my lorde god & beholde all thynges what thyng may I more graciouſly & better to my beatytude deſyre / o thou ſauery & ſwete wode to thy louers my lorde god & all thynges / I ſay nat that he is the worlde ne the trāſytory goodes of the worlde which is nat to beloued / but god ī all thyng the which worde often repeted gyueth a great gladnes to the louer of god / whan thou art preſent good lorde all thynges be pleſaūt to man / and if thou abſent the from hym / thyngꝭ be tedyous to hym / thou good lorde alone makeſt a peaſyble herte and alſo a great gladneſſe & ſolēpne ioyfulnes ī mānis ſoule thou makeſt a man fele wele of all thynges & to loue the in all tynge / and without thy goodnes nothyng may longe pleaſe man / but if any thynge ſhall be thankefull & well ſauory to man / thy grace muſt be preſent and wyſdome if thou good lorde ſauour pleſaūtly to any man / what thynge ſhall nat be delectable to hym / & if thy goodnes ſauour nat to mā what may be ioyfull to hym / ſothely nothynge: but world lye wyſemen fawteth in thy wyſdome good lorde / and they lyke wyſe that ſauoureth fleſſhly deſyres / for in ſuch wyſdome and noughty wayes be many vanytes and ſpyrytuell dethe foloweth / And they that folowe the ſwete and bleſſyd lorde by contēpte of the worlde / and by mortyfyinge of theyr body or bodely luſtys be knowen to bevery wyſe for they be trāſfourmed from vanyte to trouth / and from carnalyte to ſpiritualte / to ſuch perſones doth almyghty God ſwetely ſauour / and what ſome euer goodneſſe or delectaciō they fynde ī any creature they referre all to ye laude & prayſynge of the creature of al Great dyfferēce & dyſſymylytude is betwyxt the ſauour & ſwetnes of alinyghty god the maker of all & the ſauoure of the thyng that is made of hym as is alſo betwyxt eternyte and tyme and betwyxt lyghte increate & light illumined of god / o thou light e • nal p̄cellynge & trāſcēdynge all lightes create perſe the towarde partes of myn hert wt thy ioyfull ſhynyng puryfye glad / claryfy and quyken my ſpyryte with his powers to enclyne & be ioyned to y• from vnpro fytable exceſſes / o whan ſhall that bleſſyd houre come mooſt to be deſyred whā I ſhalbe ſacyat & reple nyſſhed with thy bleſfull p̄ſēce / that thou may be to me ī all pleaſures poſſyble to be deſyred / for as lōge as that gyfte is nat gyuen to me / my full Ioye ſhall nat be / it is myne olde man that is to ſay my bodye lyuynge in me by his venemoꝰ ꝯcupiſcence not fully crucyfyed or mortyfyed in me as yet my body couetyth ſtrōgly agaynſt my ſoule it moueth inwarde batayles and ſufferyth nat y• reygne of my ſoule to be ī reſt but thou good lorde yt haſt d • iacyon vpō the ſee / & doſt mytty gate his mouynges & flowīges aryſe & help me quēche & deſtroy theſe outragioꝰ me uyngꝭ of my fleſſhe ▪ wherwith I am ſore troubled deſtroy them ī thy v er tue & myght / ſhewe I beſeke the thy power & declare y• right hād vpō me for I haue no other hope but the that art my lorde & ſauyoure.

¶ The .xl. chapiter how no man may be ſure from temptacyon whyles he lyueth here.

SOne ſayth our lorde God to his louer thou ſhalt neuer be ſyker or ſurer ī this lyfe but as longe as thou ſhalt lyue here / ſpūall armour ſhalbe neceſſary to the thou art cōuerſaūt amonge thy ene myes & on euery ſyde thou arte troubled & vexed / & therefore if thou vſe nat on euery hāde the ſhylde of pacyēce / thou ſhalt nat be longe vn wounded / more ouer if thou put nat thy hert ſtable in me & to ſuffer with good & deuout wylle all maner of thynges for the loue of me thou mayſte nat ſuffer this ardoure nor come vnto the crowne & rewarde of bleſſyd ſou les / thou muſt therefore paſſe manlye ouer all ſuche thynges & vſe a myghty hāde ayenſt thynges cōtrary to the / for to a cōquerour is promyſed & graūted in rewarde aūgels fode / & to a ſleuthfull & an Idell man is ordeygned great myſery / if yu ſeke here reſte how ſhalt thou come to euerlaſtyng reſt & q•etaciō ī heuē gyue the nat here ī the worlde to great reſt but rather to great pacyēce ayenſt aduerſytes ꝯtynually inſuynge / ſeke nat therfore true peace here ī erthe but in heuen where it is / nat in man nor in other creatures but ī god alone / thou oughteſt for the loue of god ſuffer gladly all laboures & ſorowes tēptacyōs & vexacyōs aduerſytes & neceſſytes infyrmytes & in iurye oblyq•es & rep̄ues / all tokens of mekenes & cō fuſyons / correccyons & deſpytes / theſe thyngꝭ helpe to purches v er tues theſe thyngꝭ ꝓueth the knyght of cryſte & maketh hym worthy the celeſty all crowne / I ſhall ſayth our lorde god yelde to my ſeruaunt y• ſerueth me in ſuche wyſe as is ſpoken euerlaſtynge rewarde for a lytell & ſhort labour / & glorye infynyte for a lytle confuſyō / troweſt thou ſayth our lorde to his ſeruaūt that thou ſhalt haue alway ſpūall cō ſolaciōs at thy wyll / my ſayntes had nat ſuch ꝯſolacions ꝯtynuall / but many dyuers tēptaciōs & great ꝑſecuciōs / but with paciens they ouercame all ſuch troubles / truſtynge more in me than in them ſelfe in ſuch peynes / knowynge with the apoſtle yt the peynys of this preſent lyfe be nat worthy to deſerue the glory of heuē / woldeſt thou haue that anon that many afore haue ſcarſly opteyned after many wepyng terys & great labour / abyde pacyētly the gracyous comynge of our lorde / labour māly ī hisvyneyarde the werkes of right wyſenes / put thy ꝯfort ī god myſ truſte hym nat / but ſtande ſtrōgly in fayth & go nat fro his ſeruyce yt he hath called the to & expoūde thy body and ſoule ſtable & ſtrōgely for the loue of god / and I ſhalbe with the ī all thy troubles & ſhall fully rewarde all that ſuffre or do for me.

¶ The .xli. chapiter agaynſte the vayne iugementes of men.

SOn ſayth our lorde to his louer caſt thy hert & loue vpon thy lorde god ſtedfaſtly & dredre nat what man iugeth in the / where thy conſcyence yeldeth the deuout & innocēt / it is good & bleſſyd to ſuffer & to be heuy to an humble ꝑſone that truſteth more in god than in hym ſelfe / many folke ſaye many thynges / & therfore lytle feyth is to be gyuen but to ſatyſfye all men it is īpoſſyble / and though ſaynt Powle y• apoſtell laboured to pleaſe all folke ī god / makyng hym ſelfe mete & apte to all mēnys ꝯdiciōs for theyr ſaluaciō & lucre / yet he ſet lytle by mēnes iu gemēt / that is to ſay mēnys dyſcōmēdaciō or cōmē dacyon ayenſt hym / he dyd laboure dylygetlye for other mennes edyficacion & ſaluacion / but he ſuffered other men to iuge or deſpyſe hym / he coulde nat let / and therfore he commytted hym ſelfe & all his labours to god almyghty that knoweth all thynge & what is beſt for man / & he defendyd hym ſelfe by pacyence & humylyte agaynſt all his aduerſaries & leſynge makers / he anſwered ſōtyme by worde & wrytynge agaynſt his detractours that he ſhuld nat be ſclaūder to other / what art thou that dredeſt a mor tall man which is to day & the morowe apereth nat / drede god & thou ſhalte nat drede mannes terrours whā may any man worke ī the by wordes or iniuryes / heſhall rather noy hym ſelfe than the / ne heſhall nat eſchewe the iugementes of god / who euer he be haue thou god alway before the & ſtryue nat agayn ſuche cōplaynyng wordes / & thoughe thou ſeme for the tyme ouerthrowen and ſuffer ꝯfuſyon ꝯtrary to thy deſeruynges diſdayn nat therwith leſt thou my nyſſhe the crowne of glory by īpaciēs / but rather be holde me that may delyuer euery man fro cōfuſyon & iniurye & rewarde euery man after his merytys & trauayles.

¶ The .xlii. chapter / if man wyll opteyn fredom of hert he muſt holy forſake hymſelfe.

OUr lorde god ſayth to his ſeruaūt / ſone forſake thy ſelfe / & thouſhalt fynde me ſtande thou without the ellec • yō of thy fre wyll / & without all ꝓpryete & thou ſhalte alway wyn / for if thou leue thy ſelfe vtterly / without p̄ſūpciō of the ſame more abū daūce of grace than thou had / ſhall be gyuen to the Lorde ſayth the dyſcyple to his lorde god. how ofte & in what thyngꝭ ſhall I forſake my ſelfe / I ſaye to the ſone that thou ſhalt euery hour & in euery thīge great & ſmall forſake & make thy ſelfe naked / ellys Howe may thou be myne & I▪ thyne / but if thou for ſake thy proper wyll ī all thyngꝭ within & without / the ſoner thou ſo do the better it ſhalbe with the / the more fully thou forſakeſt thy ſelfe with all other thī ges / the better thou ſhalt pleaſe me & the more thou ſhalt wyn / ſome relygyous folke with other forſake them ſelfe nat fully / but with ſome excepcyon ſuche truſt nat to god almyghty / & therfore they endeuer them to prouyde for them ſelfe in ſome thyngꝭ ſome other at the fyrſt doth offer them ſelfe and all theyrs to god / but at a tēptacion ſoone after aryſynge they retur • e to theyr owne wyll the whiche they had forſake / and therfore they profyte nat in vertue: ſuche ꝑſones ſhall nat come to very clēnes of hert ne to ye grace of my ioyfull famylyaryte / but if they make a hole reſygnaciō & a dayly oblacyō of them ſelfe & all theyrs fyrſte / without whiche thevnyō that longeth to my fruycion may nat be had / I haue ſayd ofte to the forſake thy ſelfe and reſyne the ꝑfytely and thou ſhalt enioy inwarde peace / gyue all for aſke ne ſeke nothynge agayn of them that thou haſt forſake for me / but ſtande holy & fermelye in me nat doutynge any thynge / & thou ſhalt haue me / thou ſhalt be fre ī ſoule / derkenes ſhall nat poſſeſſe y• ne any ſpyryt of derkenes ſhall haue power of the / indeuoure the to this / pray & ſtudy with all thy deſyre that thou may be delyuered fro all maner of ꝓperte & wt nakydnes of all ambiciō & poſſeſſyon folowe naked ieſu cryſt thy ſauyour / & that thou dye to thy ſelfe & the world & lyue to me eternally / thā all vayne fantaſyes wycked troubles & ſuꝑfluous buſynes ſhall fayle / Alſo thā ſhall all īmoderate drede / & loue īordynate dye.

¶ The .xliii. Chapyter howe man ſhulde gouerne hym in outwarde thynges & renne to god for helpe and ſocour in parels and daungers.

SOne ſayth our lorde to his louer / yu oughteſt with all dylygence gyue hede that ī euery occupaciō & outwarde dede thou be fre wtinforth ī thy ſoule hauynge power of thy ſelfe / ſo yt all thyngꝭ be vnder the & thou nat vnder them / that yu be lorde & leder of thy werkes & nat ser uaūt / but as a true hebrew or criſtē mā goynge īto the ſorte & lyberte of chyldrē of god the which ſtāde vpō the p̄ſent thynges of the worlde & beholde ye eternall godes of heuē / y• which alſo beholde the trāſytory thynges of the worlde wt theyr left iye & heuēly thynges with theyr right iye / ſuche folke be nat drawen by worldly goodes to inordynate loue of them / but rather they drawe ſuche tēporall goodes as god ſendeth them & order thē to good dedes lyke as god almyghty y• hye artyfycer hath ordeygned thē y• lefte nothynge vnordred ī all the worlde / alſo if thou • euery auēture or chaūce ſtā de nat ī the outwarde apparaūce yt is to ſay if yu ſtā de nat to the iugemēt of thy bodyly iye or ere / but a none as thou ꝑceyueſt ſuch thyngꝭ / if thou enter wt moyſes īto the table of thy ſoule by deuoute prayer to coūcell our lorde / y• ſhalte here ſometyme ye ſwete anſwere of god almyghty / and thou ſhalt returne agayne to thy ſelfe īſtructe of many thynges bothe p̄ ſent & for to come / moyſes euer had a recours to the tabernacle of god for doubtis & q̄ſtyons to be aſſoyled and he fled to the ſubſydye of prayer for perelles & the vnreſonable vyol • cis and ſautis of men to be fled / ſo thou ſhuldeſt fle into the ſecret tabernacle of thy ſoule in ſuch doutis or parels there callynge on the helpe of god by deuout prayer / we rede y• Ioſue with the chyldren of iſrael was deceyued of the Gabaonytis becauſe they gaue lyght credens to theyr ſwete wordes & dyd nat coūceyll with our lorde by oracle as they ſhuld haue don before they had graū ted them any thynge.

¶ The .xliiii. chapter / a man ſhuld nat be importune in his wayes or nedys

SOne ſayth our lorde to his louer / cōmyt thy cauſe to me alwey / & I ſhall well dyſpoſe for the whan tyme behouable ſhall be / abyde myn ordydynaūce & thou ſhalte fynde ꝓfyte therby / my lorde god ſayth he / I gladly cōmytte to thy goodnes my ſelfe & all my deſyres & neceſſytes / for my prouydēce may lytle auayle / I beſeke the y• I cleue nat moche to auētures here after enſuynge / but yt I may ſhortly ī all ſuch offer my ſelfe to thy pleaſure / ſone ſayth god / mā often proſecuteth the thynge yt he deſyreth & whan he cometh therto / he begynneth otherwyſe to fele therin / for mānys affeccyons & deſyres about one thyng be nat durable & abydynge / but now vppon this thynge ſette / and now vpon that / the very ꝓfite of man is to forſake hym ſelfe & to cōmyt hym holy to God / for ſuche a man is very fre and ſyker / But our enemy & cōtrary to all goodnes ceſſeth nat of his tēptacyons / but day & nyght he maketh greuous ſautes to vs / to catche vs at vnwares by his deceytfull ſnares / wake therfore & pray dylygently that thou enter nat into tēptaciō.

¶ The .xlv. chapt̄ man hath no goodnes of hym ſelfe / ne any thyng yt he may haue any glory or pryde of but all of ye goodnes of god.

LOrde what is man that thou haſt ſuche mynde of or the ſone of man whō doeſt vyſyte with thy grace / what meryte was or is in man y• to gyueſt thy grace to / what may I complayne if thou forſake me / or what may I ryghtwyſly ſaye agayne the / if thou graūt me nat that I aſke of the / ſeth yu gyueſt all goodnes of thy owne goodnes & lyberalyte & without the deſeruynge of man / Surely this I may thynke & ſay of my ſelfe / that I am nothynge of valoure that I haue no goodneſſe of my ſelfe / but that I am in ſuffycyēt and frayle in all thyngꝭ and go to nought euer / and but I be holpen of the good lorde and infourmed within ī ſoule by the I ſhalbe made all dyſſolute / thou good lorde abydeſt alwey one beynge and euery where good rightwys & holy / werkynge all thynges wele right wyſly & holyly / & dyſpoſynge all thy werkys ī wiſdō but I wretche that am alwey more prone and redy to fayle than to ꝓfyte in vertue and goodneſſe / am nat abydynge euer in one ſtate / for ſeuen tymes in the day the rightwis man is troubled of ſynne / Ne the leſſe it ſhalbe ſone wele with me agayn if it pleaſe thy goodnes to helpe me / for thou alone good lorde mayſte without man helpe in all nedys / & make meſo ferine & ſtable / yt I ſhal nat be chaūged hyder & thyder / or fro this thynge to that / but y• my herte maye be turned & reſt in the alonly / & if I wolde caſte away all mānes ꝯſolacion eyther for deuociō for to be had or ellys to ſeke thy ſocoure & goodnes / for ſuch nedes as fall to me that I am cōpellyd by to ſeke the / for no man may helpe or comfort me as thou mayſt / than I myghte well truſte to thy grace & to ioye of the gyfte of thy newe conſolacyō / I thāke y• good lorde the auctour and groūde of all goodnes / as ofte as any good chaunce happeth towarde me / I am but vanyte and nothynge in thy ſyght an vnſtable man & ſeke / wherof may I than be proude or ſhulde repute me any thynge ꝓfytable / wheder nat of nought the whiche is mooſt vanyte / truly vayne glory is an ifectyue peſtylēs and mooſt vanyte / for it draweth a man fro very glory & remeueth grace ſpyrytall / whyles a man hath a complacens in hym ſelfe / he dyſpleaſeth god / and whan he deſyreth mā nys laude & vayne prayſynge / he forgoth very v er tues very glory & holy ioy to man is to ioy I god & nat in hym ſelfe / to ioy in the name of god almyghty / & nat in his ꝓper vertue or ſtrength / nor to haue delectacyon in any creature but for God / thy holy name good lord be prayſed & bleſſid & nat myne / thy werk be magnyfyed & nat myne / no laude ne prayſynge be gyuen to me by mannes mouthe for any thynge that I do but all be vnto thy pleaſure thou arte my glorye & the inwarde ioye of my hert / I ſhall by thy grace euer ioye in the and in nothynge perteynyng to me but in my infyrmytes / let Iewes with other vayne louers of the worlde ſeke glorye of themſelfe & in other I ſhall only ſeke the glory and prayſyng of god / for all mānes glory & prayſynge wt worſhyp tēporall & alſo worldly hyght & ꝓmocyō cōparyd to thy eternall glorye good lorde is but vanyte & foly / o thou bleſſyd trynyte my god / my mercy and very truthe to the alone be laude / vertue / honour / & glory for euer.

Amen.
¶ The .xlvi. chapter how all tēporall honour is to be dyſpyſed.

SOne ſayth our lorde to his louer be thou nat confoūded ne heuy whan thou ſeeſt other honoured and auaūced / and thy ſelfe deſpyſed and humyled / rayſe vp thyn herte to me in to heuen & thou ſhalte nat be heuy though thou be deſpyſed of man here in erth / Lorde ſayth the dyſcyple we be here in darke blyndenes lackynge the very lyght and therfore we be ſoone deceyued by vanytes as farre as I can vnderſtande I neuer yet ſuffred any iniurye of any creature / wherfore I can nat rightwyſely complayne agayne the / but for as moche as I haue ofteſyn̄ed agayn the / therfore euery creature is worthyly armed ayēſt me i punyſſhemēt of my ſyn̄es wherfore ꝯfuſyon & ſhame to me is dewe with cōtēpte to the good lorde be laude honoure & glory / and but if I prepare my wyll to be dyſpyſed & forſake gladly of euery man and vtterlye to be reputed noughte I can nat be ſtablyſſhed ne pacyfyed wtinforth / nor ſpūally to be illumyned / ne may nat be fully knytte & ioyned to thy goodnes.

¶ The .xlvii. chapt / how no man ought to put his peas fynally in man.

SOne if thou put thy peas with any ꝑſone for thy felynge & for that they accorde with the y• ſhalt be vnſtable & vnpeaſed / but if thou haue thy recours to god that is ꝑmanent & euerlaſtyng truthe thy frende goynge awey or deceſſynge fro the ſhall nat make the inordynatly heuy / thou oughteſt to loue all thy frendes in me / and for me to loue euery ꝑſone that thou accomptyſt with good & dere to the in this lyfe / for I am the begynner & the ende of all goodnes / & without me all frēſhyp is nat valent or durable / nor no worldly frendſhyppe may endure / where I ioy nat / thou oughteſt to be mortyfyed to ſuch carnall affeccyōs of thy louers / that as moche as thou mayſt thou ſhuldeſt deſyre to be without al mānes cōpany / for the more a man wtdraweth hym fro all worldly ſolace / the more he draweth nere to god almyghty / & the more hye that he aſcendeth in loue & ſpūall ꝯtēplaciō: the more ꝓfoūdly & iwardly he deſcēdeth in hūble ꝯſyderaciō of hymſelfe & vyly pēdynge hym ſelfe / he that aſcrybeth or gyueth any goodnes to hym ſelfe / he gaynſtādeth the grace of god & letteth it to enter into hym / for ye grace of god alwey requyreth an hūble herte / if thou man ſaythe our lorde wolde ꝑfytelye dyſpraſe thy ſelfe / & wolde empte clene thy hert fro all erthely loue thā wolde I ſayth he dyſtyll & entre into the with abūdaūt grace but the more attēdaūce & affeccyon thou haſt to my creatures / the more is theꝯſyderacyon & loue of thy creature take fro the / loke that thou lerne to ouercome thy ſelfe i all thynges / for the poſſeſſyon of thy creature / & than thou mayſt come to the knowlege of thy lorde god / what ſo euer thynge thou loueſt in ordiatly be it neuer ſo lytell yet it defoylith thy ſoule & letteth the to come to the knowlege & loue of god.

¶The .xlviii. chapt ageynevayne & ſeculerſcyēce.

SOne ſaythe our lorde to his louer beware yt thou be nat moued by the fayre & ſubtyll wordes or ſayinges of men / the reygne of god ſtandeth nat in worde but in vertue / attende my wordes for they illumyne mānes mynde & īflameth wt the ardure of loue mānys herte / they make cōpūccyon ī man to be ſory for his ſynnes / & with that they brynge to mānys ſoule great ꝯſolaciō / gyue the nat to lecture or ſtudy for that thou woldeſt be ſene cunnynge / or wyſe before other / but ſtudy therby to mortyfye thy vyces & vicioꝰ lyuynge i the & other / for yt ſhall more ꝓfyte the thā the knowlege of many q̄ſtions / for whā thou haſte red & knowen many thynges / thou muſt at laſt come to one pryncypall & begyn̄yng of all other / I am he that techeth man cūnynge & I gyue more clerevnderſtādige to hūble ꝑſones thā any man techith / loke whom I ſpeke to he ſhalbe wyſe & ꝓfyte i ſoule / who ſhall be them that ſeke of men curyous thynges and lytell ponder the wey how they ſhuld ſerue and pleaſe me / the tyme ſhall come whā that Cryſte the mayſter of all mayſters / and Lorde of aūgels ſhall apere redy to here euery mānes leſſon that is to ſay to examyne euery mānes cōſcyēs / than ſhall Iheruſalē be lyghtened & enſerched with lanternes & lyghtes / and the hyd warke & cogitacyons of men / ſhalbe manyfeſtly opened / & all vayne excuſes ſhalbe fordone & layd a ſyde / I am he ſayth god that ſodeynly ryſe vp and illumyneth an humble mynde / that he may take and perceyue mo reaſons of eternall trouth ſoner thā he that ſtudyeth .x. yere in the ſcolys / I teche without ſoūde of wordes without confuſyon of opynyons / without pryde of worſhyp / & without fyght of argumētacyō / I teche to diſpyſe erthely thynges and thynges preſent / I make my louers to ſeke & to ſauoure thynges eternall / to fle honours & paciently to ſuffer ſclaunders and aduerſytes nothyng without me to deſyre but all theyr hope to put in me and to loue me ardently aboue all thynges / ſome in louynge me inwardlye haue dyuyne and godle thynges & cūnyng to ſpeke marueylous thyngꝭ ſuche hath more ꝓfyted ī forſa kynge all thyngꝭ / thā ī ſtudyinge about ſubtyle thiges / but I ſpeke to ſome comon thynges & to other ſpecyall thyngꝭ I appere to ſome ſwetely in hyd ſynes & fyguers / & to other I ſhewe great myſteryes wt great lyght of vnderſtādynge / there is onevoyce & one letter in the bokes that they beholde / but that voyce or letter informeth nat all in lyke / for I am y• inwarde techer of trouthe / ſerchar of mānes hert / y• vnderſtander of mānes thought ꝓmoter of his dedis gyuynge to euery man as I thynke worthy.

¶ The .xlix. chapiter / howe we ſhuld deſpyſe & nat greatly deſyre outwarde worldly thynges.

SOne thou muſt be ignorāt & vnknowing many thīgꝭ / thou muſt accōpte thy ſelfe as dede vpon erthe / & ſeke one that all the worlde is crucyfyed to / thou muſte ouer paſſe many thynges yt thou ſhalt parauenture ayenſte the or thy frende with a deffe ere nat anſwerynge to ſuch / but to ſuch rather thoſe thyngꝭ that be to thy peace / it is better a man to turne a way his iyen fro thynges of dyſpleaſure / & to let euery man to thynke & loke as he wyll. Alſo to withdraw thyn erys fro vnprofytable fables thā to deſerne to ꝯtencious wordes / if thou wylt ſtande & enclyne to god / & dylygently beholde his iugemēt & the meke anſwers in his reproues / thou ſhuldeſt ſuffer the more eaſely to be ouercome / o lorde God what be we / lo we wepe & lament greatly for a lytell tēporall harme or loſſe / we renne ayenſt myght and laboure bodely for a lytell tēporall auauntage / but our ſpūall loſſes & detrymētis yt we ſuffre be ſoone forgote withvs / & ſcarſly we returne agayne therto any tyme after our loſſe / to that thyng that is lytell or noughte worth we gyue great attendaunce / and that thynge that is of great pryce & mooſt neceſſary to vs we ſet nat by it / for all mankynde in maner rē neth towarde outwarde thynges / & but they ſoone aryſe fro ſuche dyſpoſycyon / they ſhall gladly lye & delyte euer in outwarde thynges.

¶ The .l. chapyter howe euery tale or worde is nat to be beleued / & howe mannes worde ſoone ſlydeth.

GOod lorde gyue & graūt me helpe of my trouble that I ſuffer / for mānes helpe is but vayne & vnuaylable in ſuch nedis / I haue ofte fayled of helpe & ſocoure / where I truſted to haue founde it / and ofte haue I founde faythfulnes / where I truſted leeſt to haue foūde it / wherfore I ſay that man laboureth invayne yt putteth his hope in man thou good lorde art the very hope & helth of man bleſſyd be thou ī all thynges & for all thynges that happeth to vs / we be ſicke & vnſtable of our ſelfe / we be ſoone chaunged fro goodnes & diſceyued / who is he that can ſo warely & wyſely kepe hym ſelfe in all thyngꝭ that he fall nat ſometyme into a ſnare of dyſceyte of ſome ꝑplexite / but he that truſteth in the good lorde and ſeketh the with ſymple herte dothe nat ſo ſoone remeue from the / and if it hap hym to fall into anye tribulacyon / howe ſo euer he be wrapped therin / he ſhall ſoone be delyuered therof by y• / or ellys ſoone receyue cōfort of thy goodnes / for thou good lorde forſakeſt them neuer yt truly truſte in the / it is harde to fynde a faythfull & a truſty frende / that ſo perſeueryth in all the trybulacyons of his frende / thou good lorde art mooſt faythfull ī all ſuch nedys / & lyke vnto ye none is / nor may be foūde / o full well felte & ſauoured yt ſoule in god / the which ſayde my mynde is groūded & ſtablyſſhed ī my lorde god / if it were ſo with me I ſhuld nat ſo ſoone drede man / ne be moued at his wordes / who may ꝓuyde all thynges for to come / or who may eſchewe y• perelles or euyls here after enſuynge / if chaūces or thīges before ſene ofte anoyeth & hurteth man / what ſhall I ſaye than of thyngꝭ vnprouyded / but that they more greuouſly hurt / but wherfore haue nat I wretche better prouyded or purueyed? why gaue I ſo ſoone credēs to other mennes ſayinge? but we be men / ye thoughe we be reputed and extemed aungels of many folke to whom ſhall I gyue credēs / but to the good lorde for thou art very trouthe that nother dyſceyueſt ne may be diſceyued / and euery other man is a lyervn ſtable / & ſoone dyſceyuyng mooſt in wordes ſo that vneth it can or may be beleued that ſemeth ryghtwyſe / whā he proferith it / howe prudently haſt thou good lorde gyuē warnynge to vs to be ware of men and howe the moſte famylyer frēdes of man be enemyes to hym / alſo a man ſhulde nat beleue if man ſhuld ſay to hym / lo cryſte is here or there / ſhewyng hym that is nat cryſte / but rather antecryſt as hath be ſayd and hereafter ſhalbe ſayde I am taught by harme that I haue ſuffred & ſene other ſuffer / And praye God that I maye be taught to be more ware and nat to my foly / a man ſayth to me / ſone be ware and kepe this pryuey to thy ſelfe that I ſay / & whyles I kepe pryuey ſuche as he commytted to me / he can nat kepe pryuey that thynge that he deſyred me to kepe pryuey / but anon he betrayeth and dyſcloſeth bothe hym and me and ſo goth his way good lorde defende me from ſuch talys and vnware men that I fall nat into theyr handes / nor take vpon me to do ſuche thynges / good lorde graunt me to haue ſtablenes of worde & neuer to haue dyſceytfull tōge but remoue all ſuche dyſceytes fer fro me / I ought in all wyſe eſchewe that thyng that I wolde nat ſuffer my ſelfe / o howe good and peaſyble is it a man to kepe ſcylence of other mēnys dedes / & nat lightly to beleue euery mānis tale / ne lyghtly to tell out ſuche talys / to ſhewe brefely ī fewe wordes the entent of his mynde nat to be led or moued wt any boſtyng or flaterynge wordes / & alway to ſeke god almyghty the beholder of mannes ſoule in his dedys euer deſyryng that all the entēcion of his ſoule inwarde togeder with his outwarde dedes may be dyrecte & ꝑfourmed after his gracyous pleaſure / how ſure is it for the ꝯſeruacion of heuēly grace / a man to fle vtter apparaūce of goodnes & nat to deſyre outward flatery or vaynglory / but rather to folowe thoſe thī ges which gyue and procure the amendynge of lyfe with the feruour of good lyuynge / knowen vertu & openly cōmendyd hath hurt many perſones where grace pryuelye vſed & hyd hath and doth profyte / & auayle many in this frayle lyfe / the which after ſcripture is all tēptacyon & malyce.

¶ The .li. chapter / howe a man ſhulde put his confydence in God whan ſharpe wordes touche hym.

STonde ſone fermely and truſte ī me whan yu art vexed with troubles and malycyous wordes / what be wordes but wynde yt fleeth in the ayre without hurt of any ſtone / if thou be gyltye of ſuche wordes or worthy of theym or ſuche repreues / than thynke thou wylte gladlye amende the / and if thou be nat glytye thynke yet thou wylte ſuffer gladlye ſuch rep̄ues for goddis ſake / It is but an eaſy thynge to ſuffer ſharpe wordes ſometyme where it is ſo that thou mayſte nat ſuffre harde flagellacyons / or betynges with cryſt & for hym / and why is it that ſo ſmall thynges be ſo bytter and odyous to the / but for that thou art yet carnall & nat ſpūall in thy affeccyons / geuynge more hede to man than to god / for that thou dredeſt to be deſpyſed / thou wolt nat be repreued for thy exceſſis / but ſekeſt for thy defence derke & ſynyſter excuſes / but beholde thy ſelfe better & thou ſhalt ſe well that the worlde & veyne glorye / or mannes pleaſure lyueth yet in the / whan thou refuſeſt to be hūbled & ꝯfoūdyd for thy defautis / it is certeyne that thou art nat very hūble ne truly dede / or mortyfyed to the world / nor haſt nat the worlde crucifyed to the / but here thou my wordes & thou ſhalte nat drede a thouſande mennys wordys / lo if all the wordes yt myght be feyned were maliciouſly ſayde agayn the / what ſhulde they noy the / if thou wolde let them paſſe & nat pōder them greatly / thou knoweſt they may nat mayme the ne hurt one here of thy hede / but he that hath nat ī warde ſyght to his ſoule helth / nor god afore his ſyght is ſoone moued & trobled at a ſharpe worde / he that truſteth in me ſayth our lorde and woll nat ſtande to his owne iugemēt ſhalbe without mānes terrour / I am the iuge and knower of all ſecretis / I knowe how euery thynge is done / I knowe both hym yt doth the īiury & hym that ſuffreth it / for by my ſuffraūce ſuche īiuryes be done / that many mēnys thought is may be knowen I ſhall iuge both the īnocēt / and hym that is gylty? but I haue decreed to ꝓue them both by my hyd iugemēt / the teſtymony & iugement of man ofte tyme deceyueth / but my iugemēt is true / it ſhall ſtāde ſtable / & it ſhal nat be ſubuerted though it be hyd & nat apere / yet it neuer dothe erre thoughe it apere nat ryght wys to ſome / wherfore in euery iugemēt man ſhulde renne to me / & nat to lene to his owne reaſon A right wis man woll neuer be troubled what thīge ſo euer hap to hym of god / yet and if any wronge be layde vnto hym he woll nat moche recke / ne he ſhall nat be exalted by vayne glory if he be reaſonably excuſed by other / for ſuche a perſone ꝯſydereth well yt I am the very ſercher of mānys hert & inwarde partyes & nat iugynge after the face & the outwarde aperaūce of man: but after the inwarde demeanyng of mānys ſoule / for ofte I iuge & fynde culpable many thyngꝭ yt mānys iugemēt demeth to be laudable wherfore I beſeke the my lorde God the true iugege ſtronge & pacyent that knoweſt the fraylte of the malyce of man / be yu my ſtrength & truſt ī all nedys myne owne cōcyēce / for thou good lorde knoweſt in me that I knowe nat my ſelfe / & therfore ī euery rep̄ue I ſhuld hūble my ſelfe & benīgely ſuffer / but for aſmoch as I haue nat paciētly & mekely ſuffred all ſuch cōdycyon / relece & forgyue me good lorde I beſeke the / & gyue me more large grace of ſufferaūce / thy plenteuous mercy is better to me by the whiche I may opteyne ꝑdone of my myſbehaueour / than the ꝓper opynyō of my iuſtyce for the defence of my hyd cōcience / for though I ſuppoſe my cōcyēce to be clene and nat ſpotted with any ſynne / yet I may nat iuſtifye me in yt / for if thy mercy be remeued fro vs no mā here lyuynge may be rightwyſe ī thy ſyght.

¶ The .lii. chapter / how man ſhulde ſuffer all greuys & aduerſytes for the lyfe euerlaſtynge that we all hope and abyde here.

SOnſe yu be nat broke by īpaciēs of y• labours that thou haſt take vpon the for my ſake / alſo ſe thou be nat caſt downe by dyſpayre or vnreaſonable heuynes in any trouble that ſhall hap vnto the but be thou recōforted / & ſtrengthed in euery ſuche chaūce by my ꝓmyſes / for I am ſuffycyēt to rewarde & gyue to my ſeruauntis aboue all meſure / thou ſhalt nat labour lōge here ne alwey be greued with heuynes / abyde a ſhorte tyme in pacyens / and thou ſhalt ſoone haue an ende of thy troubles / one houre ſhall come whan all thy labours / and troubles ſhal ceace / all thynges is meſurid and paſſeth wt tyme is both lytell & ſhort / do therfore as thou doſte and labour feythfully ī my vyneyarde that is to ſay in my church after the degre that thou art called to and I ſhalbe thy rewarde / wryte thou / rede / ſynge / ſorow for thy ſynnes / kepe thy mouth fro yll & veyne wordis / pray thou & be pacient ī aduerſites / ſuch exercyſes with ſuch other v er tuoꝰ labours be the very wey & merytes of euerlaſtyge lyfe / peace ſhall come one day yt is knowē to our lorde & hyd fro man / yt daye ſhal nat be as ye day or nyght of this lyfe / but it ſhal be lyght & euer endurynge clerenes / ſtedfaſt peace / and infynnyte reſt infallyble & ſure / Thou ſhalt nat than ſay with the apoſtle / who ſhall delyuer me fro the ꝑellys & the ieoꝑdy of my mortall body / ne thou ſhalt nat than crye with the ꝓphet with deſyre to be deſolued & ſay theſe wordes / wo is me that myne abydyng here in this mortall body is ꝓlōged / & why for than ſhall deth that before had dn̄acion in man / be ouerthrowen & deſtroyed / & helth of body & ſoule ſhall thā euer be without ende / none anoye ſhall thā be to man / but a bleſſyd ioy & myrth / & a ſwete / and fayre cōpany / O if thou ſawe the ꝑpetuell crownes of ſayntes in heuen / & in what maner of glorye they lyue & ioy in now / that were before deſpyſed ī theyr lyuynge & reputed vnworthy to lyue / ſothely thou wolde humble the in the mooſt lowlye wyſe / & thou wolde ſoner deſyre to be ſubiecte to euery man / thā to haue gouernaūce of any man / nor thou wold nat deſyre the glad dayes of this worlde / but thou wold rather deſyre to be in trybulacion for god / and thou wolde deſyre alſo to be vylypendyd & ſet at nought amonge men for cryſt & with cryſt thy ſaueour / o if theſe thynges were ſauery to the & ſhuld profoundely ꝑſe thy herte / thou weldeſt nat ones cōplayne the at ſuch troubles & aduerſytees / & why? for we ought eche of vs to ſuffer all labours / & hardneſſe: for the lyfe eternall that is ſo precyous / it is no lytell thyng to wynne or to leſe the kyngedome of heuen / lyft vp thy ſoule into heuen & beholde me & my ſayntes all that hath had and ſuffred great conflyctes / and batayles with me in this worlde / nowe they ioye with me / nowe they be cōforted / nowe they ſurely reſt after theyr labours & ſhall euerlaſtynglye abyde and reygne wt me ī the euerlaſtyng reygne of my fader.

¶ The .liii. chapiter / of the day of eternyte / & of the anguyſſhe of this preſent lyfe.

THe manſyon of the hygh cyte of heuen is all full of blyſſe & ioy infynyte / o thou day eternall mooſt clere y• which art nat made derke by any nyghte / but it ſhyneth euer by the hye trouthe of almyghty god / this day is euer ioyful and mooſt mery euer ſure and ſtedfaſt & neuer chaūgynge his ſtate into cōmodyouſnes / wolde god that daye ſhulde ſhyne to vs / & all tēporall thynges were endyd / this day of eternyte gyueth lyght to the ſayntes in heuē with perpetuall clerte and ſhynynge / but to trauaylers here in erthe it is farre & as by ye mene of a myrrour / the Cytezins of heuen knowe how ioyfull that daye is / and we whiche be the chyldren of Eue and outlawes from heuen ſorowe for tedyouſnes & bytternes of this our temporall day / the days of this tyme beſhorte / euyll / full of ſorowes and anguyſſhes where man is defoyled with many ſynnes and is feblyſſhed and deſtroyed often by paſſyons he is contracte and dyſtrayned with many dredes and with many buſyneſſes is he occupyed / he is wrappyd in many vanytes / & with many errours he is intriked and broke with many laboures / he is moued with many temptacyons / he is ouercome with delytes & he is crucyate & turmentyd with penury and nede / o whan ſhall all theſe labours be ended / and whan ſhall I be delyuered fro the myſery / and thraldome of vyces / whan ſhall I thynke of the alone good lorde all other thynges lefte / and whā ſhall I ioy in the fully / whan ſhall I be without all Impedyment / or lettynge / & in very lyberte without all greuaunce of body and mynde / whā ſhall I poſſeſſe ſadde peace without trouble / ſure peace within and without & ſure on euery ſyde / o good ieſu whan ſhall I ſtande to beholde the / whan ſhall I haue ſyght / and cōtemplacyō of the eternall glory of thy kyngedome whā ſhalt thou be to me all in all / o whan ſhall I be with the in thy kyngedome / the whiche thou haſt of thy goodnes preparate to thy louers at the begynnyng lo I am lefte here a poore outlawe in the Lande of myne ennemyes where dayly batayles and in fortunes be full great / comforte me good lorde in my exyle / mytygate my ſorowe for I ſyghe vnto the wt all deſyre / for all that the worlde offreth vnto me for my ſolace is but a burden to me / I deſyre inwardely to be knytte & cleue to the good lorde but I may nat come therto / I deſyre to be cōuerted and atteyn the heuenly thynges / but worldly thynges and poſſeſſyons vnmortyfyed in me let me / & where in my mynde I wolde and deſyre to be aboue all tēporall thynge / I am cōpellyd ageynſt my wyll by my dull body to be vnder all / & ſo I vnhappy man am • ꝯtynuall fight with my ſelfe / & I am made greuous to my ſelfe whyles my ſpyryte deſyreth to be aboue & my fleſſh to be downe / o what is my ſuffraūce with inforthe that whan I treate of heuenly thynges by dylygence of my mynde / anone a multytude of carnall thoughtꝭ mette & letted me / good lorde be thounat by thy grace far fro me / nor declyne thou nat in wrath fro thy ſeruaūt / ſende downe the lyghtnynge of thy grace & ꝯſume ſuch vayne & troblous thoughtes / ſende downe thy arowes of drede & chaſe away all the fantaſyes of the ennemy / gather together all my ſenſys to the / & make me forget all worldly thynges & gyue me grace ſoone to auoyde fro me & to deſpyſe the fantaſmes or Images of ſynne / Socoure thou me eternall truthe that no vanytes meue me / O thou heuenly ſwetnes come and enter into me / & chaſe fro me all vnclennes / forgyue me I beſeke the & mercyfully ꝑdon as ofte as I ꝯſyder • my mynde any thynge in tyme of prayer excepte thy goodnes I knowlege the good lorde that I haue be wont to behaue me very diſtractely ī prayer & other thyngꝭ for I am nat often there / but abſent where I ſtande or ſytte bodyly / but I am more there whether I am borne by ſuche thoughtis / for I am there where my deſyres be / and there my thought & deſyre is where yt thyng is yt I loue / for yt thyng doth mete me anō in thought that naturally pleaſeth or delyteth wherfore thou truthe haſt openlye ſayde where thy treaſour is / there is thy herte / if I loue heuen I thynke gladly on heuenly thynges / If I loue the worlde I ioy of hit & in the fortunes of the worlde / and I am heuy to here of the worldlye aduerſytees / if I loue my body or fleſſhely deſyres / than I often Imagyn and thynke of them / if I loue my ſowle / or ſpyryte / I delyte to thynke vpō ſpyrytuell thynges / ſo what ſo euer thynge I loue I gladly ſpeke / & of the ſame I bere the Images of ſuch buſyly ī my mynde / but bleſſyd is that man y• for god forgetteth all maner of creatures & that doth vyolēce to nature / and that doth crucyfy or quēche ye foule luſtys or ꝯcupyſſens of the fleſſhe by feruour of ſpyryte / ſo that with a clere ꝯſciēce he may offer his prayers purely to god / & ſo be worthy the cōpany of aūgels / all erthely thynges within and without hym excludyd fro hym.

¶ The .liiii. chapiter / of the deſyre of euerlaſtynge lyfe & what goodes be promyſed to the knyghtys of god that fyght ayenſt ſynne.

SOne whā thou felyſt that the deſyre of euerlaſtynge beatytude or blyſſe is infūdyd in to the by grace / and with that thou deſyreſt to departe out of thy bodye y• thou may ſe my clerenes euerlaſtyngly / than open thyn herte & receyue this holy inſpiracion with all deuocion & deſyre / gyue dygne & mooſt large graces to the hye goodnes of god that doth to the ſo worthely / ſo gracyouſly vyſyteth y• / ſo ardently excyteth the / & ſo myghtely doth rayſe the / that thou fall nat to erthely thynges by thyne owne nature & burden / thou doſte nat receyue that grace by thyn owne thynkynge or labour / but all only by the goodnes of heuenly grace & the reſpecte of God for that thou ſhuldeſt ꝓfyte more & more in v er tuous lyuynge & in humylyte / & that thou ſhuldeſt p̄pare the ayenſt batayles for to come / and alſo that thou ſhuldeſt cleue to god almyghtye with affeccyon of with a feruonr of deuocion & ſtedfaſt wyll / ſone the fyre doth often bren but the flame therof doth nat aſcende without fume or ſmoke / right ſo the deſyre of ſome men is in heuenly thynges but theyr affeccyons be nat fre fro temptacions of the fleſſhe / & therfore they do nat alwey purely for the honour of god that whiche they aſke ſo effectuouſly of god / ſuch is ofte tymes thy deſyre which thou ſayde was ſo importune / for that deſyre is nat pure and perfyte / the which is infecte with mannes proper commodyte / aſke thou therfore nat ſuch thyngꝭ as be delectable / or profytable to the / but ſuche as be worſhypfull to me / for if thou iuge right yu oughteſt to ꝓfer myn or denaūce before thy deſyre and all other thynges to be deſyred / and to folowe my wyll & ordenaunce I knowe thy deſyre / and haue herde thy manyfolde ſyghynges & wepīges / thou wolde now be in the lyberte of the glorye of the chyldren of god / it delyteth the nowe to be in the eternall hous of god that is to ſay in the heuēly coūtrey where full ioy is but thour is nat yet come / thou muſt yet haue labour and batayle ayenſt thyn enemyes / & ſo haue the tyme of ꝓbacion here afore thou come to euerlaſtynge glory / & reſt: thou wolde be fulfylled wt that hye goodnes / but thou mayſt nat haue it yet / I am the eſſency all goodnes of man / abyde me ſayth our lorde vnto I call the to my kyngdome / Thou muſt be ꝓued & exercyſed here in erthe afore yu come to me thou ſhalte haue conſolacion ſome tyme gyuen the / but the full plente that ſayntes hathe in heuen ſhalte thou nat haue whyle thou lyueſt here / be thou therfore reconforted & ſtrōge bothe in thy doyngꝭ & in thy ſuffrāce the contraryouſnes of nature / thou muſt do on the clothynge of grace & īnocencye & be chaūged into a newe man / thou muſt often do that thou wolde nat & that thynge that thou wold do thou muſt leue that pleaſe the other men ſhall ꝓcede and come to effecte & that thynge that thou haſte a pleaſure in ſhall nat come to effecte ꝑauenture / alſo what other men ſay ſhalbe herde & what thou ſayſt is ſet at noughte / other men ſhall aſke & they ſhall haue theyr aſkynge but thou ſhalt aſke & nat ſpede / other men ſhalbe cō mēded in mēnys mouthes / and of the no man ſhall ſpeke / other perſones ſhall haue this offyce / or that cōmyt to them / and thou ſhalt be demed vnprofytable / for ſuche thynges is man ofte naturally heuy & a great thyng it is if thou bere ſuche wt ſtyll mouthe and mynde in ſuch thynges with other lyke is man ꝓued / whether he be the true ſeruaunt of god / howe he can denye hym ſelfe & breke hym in aduerſytees ſcarſly thou ſhalt fynde any thynge enioyned or layde vnto the to do / for the which thou nedyſt to ſuffre deth as thou ſhalt fynde thynges ꝯtrary to thy wyll whiche thou muſt ſuffre mooſt whā thynges dyſcordynge to thy mynde which appereth to the leſſe profytable ī execucyō / be cōmaūded to the / & for aſmoch as thou art vnder the domynyon & power of other to whom thou dare nat reſyſt therfore it is ſene harde to the to folowe alwey the wyll of other / & alway to leue thy proper wyll / but beholde ſone & conſyder well the ende of thy labours which is nat far fro the Alſo gyue hede to the frute of them together with ye infynyte rewardes of the ſame / and thou ſhalt haue no greuaunce in ſuche labours / but a great cōforte of thy paciēce / for as for that lytle pleaſure that thou wylfully forſakeſt nowe in this lyfe / thou ſhalt euer haue thy wyll done in heuē / for thou ſhalt haue there all y• thou wyll or can deſyre / thou ſhalte haue there power of all goodnes without any drede to leſe it / there thy wyll one euer with me ſhall coueyte or deſyre no ſtraunge / pryuate or worldly thynges / there ſhall no man reſyſt the / ne none complayne on the / none ſhall let the or withſtāde the / but all that thou deſyreſt ſhalbe preſentyd to the / and they ſhall fulfyll all thyne affeccyon or deſyre vnto the fulnes of the ſame / there ſhall glory be gyuen in rewarde for repreues here paciētly ſuffred / and the pall of laude for heuines and for the loweſt or laſt place that thou haſt be content with / thou ſhalt there receyue euerlaſtyng reygne / there ſhall apere the frute of obedyēs here kepte for god / the laboure of penaūce ſhalbe rewarded with ioy / & humble ſubieccyon ſhalbe crowned with glory / bowe the therfore vnder euery mannes hande / & forſe thou nat who commaundeth the for to do this thyng or that / but ſtudy thou wt great dylygence that whether it be thy prelate thy felawe / or lower than thou / that intendyth to do any thyng that thou take all ſuche thynges well and with pacyence / and that thou fulfyll theym with very good and deuoute wyll / let this perſone ſeke thys thynge & he that thynge / be he glad of this thynge / and he of that / or he commendyd in this / and he in that / be they neuer ſo p̄cyous or multyplyed / ioy thou neyther in this thynge nor ī that / but alonly to be vylypēded or deſpyſed & ī my pleaſure & honour / & ouer all deſyre that whether thou lyue or dye / god alwey be gloryfyed ī the or by the.

¶ The .lv. chapt a man beynge in heuynes & deſolaciō ſhulde cōmytte hym into the handes of god / & to his grace ſayinge.

LOrde god holy fader bleſſyd be thou now & euer / for after thy holy pleaſure / ſo thou haſt done to me / and all that thou doſt is good I beſech the good lorde that thy ſeruaūt may ioy in the and nat in my ſelfe / ne in none other thynge but in the / or ordred to the / for thou alone art verye gladneſſe / thou art my hope my crowne of reward / thou good lorde arte my ioy & honoure / what haue I / or any of thy ſeruaūtis yt we haue nat receyued of thy goodnes / ye without our meryte / all be thyne that thou haſte gyuen and made / I am but pore & haue be in trauayle fro my youth / & often my ſoule is heuy vn to wepyng & ſome tyme it is troubled agayn it ſelfe for paſſyōs ferſly inryſynge / I deſyre good lorde ye ioy of peace / I aſke y• peace of thy choſen chyldrē ye which be noryſſhed & fed of the ī the lyght of ī warde & eternall ꝯſolacyō / if yu good lorde graūt me peace / if thou graunt me in wardly holy ioy / than ſhall the ſoule of thy ſeruaūt be full of louynge and deuoute prayſynge of thy infynyte goodnes / & if thou withdrawe the fro me / as thou haſte often wonte to doo / than I may nat ren the way of thy commaundemē tys that is to ſay fulfyll them / but more thy ſeruaūt is then arted to knocke his breſte & to knele for grace / and conſolacyon afore had for that it is nat with hym nowe as yeſterday & the daye before whan thy lanterne of lyghte ſhone vpon hym & illumyned his ſoule / and was defended fro the inwarde temptacyons vnder ye ſhadowe & ſhylde of thy wynges right wyſe fader & euer worthy to be moſt loued the hour is come that thy ſeruaunt ſhulde be proued in / it is worthy father that thy ſeruaūt ſuffer this hour ſom what for the / Thou knew in thy eternall preſens an houre for to come in the whiche for a lytell tyme thy ſeruaūt ſhuld outwardly be ouercome & yet withinforth be euer lyuynge ayenſt the / that he ſhuld be vy lypended / centēpned / and deſpyſed for a tyme in the ſyght of men / by ſorys / peynes / & paſſyon / that he a ryſe agayne with the in the morne of a new lyght of grace & after that be gloryfyed in heuen / for allſuch humylyacions holy father thou haſte ſo ordeyned & wylled & after thy cōmaundement ſo be it fulfylled ī me / This is thy grace y• thou good lorde ſheweſt to thy frende to ſuffer troubles here in this worlde for thy loue as ofte / whā ſo euer / & in what ſo euer wyſe thou dyſpoſeſt or ſuffreſt it to fall / without thy counceyle and prouydence / And alſo without cauſe nothynge is done here in erthe / It is good to me good lorde / that thou haſt humbled me that I maye thex by lerne the ryghtwyſe iugementes / and therby caſte fro me all pryde and preſumpcyon of hert / It is very ꝓfitable to me that I haue ſuffred or had ſuch cōfuſyon / that I by the erudycyon of it ſhuld rather ſeke thy conſolacyon than mannes in ſuch aduerſy te / I haue lerned alſo therby to drede thy inſcrutable iugemētes / whereby thou proueſt & ſcourgeſt the ryght wyſe man and the wycked / and that nat with out equyte and rightwyſnes / I thāke the that thou haſte nat ſpared my ſynnes but punyſſhed me with ſcourges of loue / ye bothe within and without with ſores and anguyſſhes / no creature vnder heuē may cōforte me in myne aduerſytes but thou good lorde the very and heuēly leche of mannes ſoule that ſmyteſt and helyſt agayne / Thou ledeſt vs into ſharpe peynes of body & ſuffreſt vs to be ledde into dedely ſynne ſometyme / and thou bryngeſt vs out therof agayne by thy great grace / Thy dyſcyplyne be vpō me / and thy ſcourge ſhall teche me the wayes of vertue and mekenes / Lo fader I am here in and vnder thy handes / & I enclyne me vnder thy rodde of correccyon / ſmyte my backe and my necke that I may bowe and refourme my crokydnes vnto thy wyll / Make me meke and lowly that I may lyue alway at thy wyll / I commyt me to the good lorde with all myne for to be correcte / For better it is to be punyſſhed and correcte here / than after this lyfe / thou knoweſt all thynges and nothynge is hydde in mannes ſoule or concyens fro the / afore any thynges be made / thy wyſdome knoweth theym for to be / it is nat nedefull yt any man teche or warne the of any thyng that is done here in erthe / Thou knoweſt what profyte or peyne is expedyent to me and moche trybula cyon auayleth to pourge the fylthe and ruſte of my horryble Synne and vyces / therefore do thou with me after thy pleaſure and deſpyſe nat I beſeke thy grace my ſynfull lyfe for thou knoweſt it beſt / graūt me good lorde grace to knowe that I am bounde to knowe and to loue that I ought to loue / to prayſe y• thou wolde I ſhulde prayſe / and to repute that is p̄ cyous ī thy ſyght / and to refuſe all that is vyle afore the / gyue me grace good lorde nat to Iuge thynges after myne outwarde ſyghte ne after the herynge or the relacyon of vncunnynge folke / but truly to dyſcerne of vyſyble thynges & ſpyrituall / and aboue all thynges to enquyre and folowe thy wyll & pleaſure / mannes wyttes be often dyſceyued in iugement / alſo the louers of the worlde be often dyſceyued in louynge all onely thynges vyſyble / what is a man the better that men repute hym more or better thā he is ī dede / a deceyuer deceyueth another one vayne mā another / one blynde man another / & one ſycke perſone another / whyle he ſo exalteth hym / And yet in trouthe he more confoundeth hym than auaunceth whyles he ſo vaynly dothe laude / or prayſe hym for howe great cōmendable & holy euery man is in thy ſyght ſo worthy & great he is and no more.

¶ The .lvi. chapter / A man ſhulde gyue hym to hū ble warkes whan he is nat inclyned or dyſpoſed to hye warkes.

SOne thou mayſt nat alway ſtande in feruent deſyre of vertue / nor in the hyghe degre of cōtemptacion / but it is nedefull to the ſometyme for ye fyrſt corrupcion of mankynde to deſcende to lower thynges / and to bere the burden of this corruptyble lyfe with tedyouſnes & agaynſt thy wyll for as lōge as thou bereſt thy mortall body thou ſhalt fele werynes & heuynes of thy herte / thou muſt therfore whyles thou lyueſt in this mortall lyfe ofte mourne and ſorowe of the burden and contradyccyon of thy bodye to thy ſoule for that thou mayſt nat contynually and without ceſſynge gyue hede and cleue to ſpūall ſtudyes and to godly cōtēplacyon / then it is expedyent to the to fle to lowe and outwarde warkes / and to take thy recreacyon in the exercyſe of good dedis & ſo to abyde fermely my cōmynge and heuēly vyſytacyon / and with that pacyenlye to ſuffer exyle and dryneſſe of mynde / vnto that I vyſyte the agayn & delyuer the frome all tedyouſnes / for I ſhall make the forgete all ſuch anoyes & labours & to ioy in inwarde quyetacion of ſoule / I ſhall lay afore the conſolaciōs of ſcrypture that with glad herte thou may begyn to walke in my cōmaūdem • tes & ſay the peynes and paſſyons of this worlde be nat worthy to ye glory of heuen / the which ſhalbe manyfeſted & ſhewed in vs after this lyfe.

¶ The▪ lvii. chapiter / a man ſhuld nat repute hym ſelfe worthy to haue cōſolacyon / but rather worthy indygnacyon ſayinge.

LOrde I am nat worthy to haue thy conſolacyon nor any ſpirituall vyſytaciō & therfore thou good lorde doſte nothynge agayne ryghtwyſ • nes / whan thou leueſt me in penurye / nede / and desolacion / if I myght yet out fro me teris of contricion to the ſymylytude of the See yet am I nat worthy thy cōſolacion / I am nat worthy but to be ſcourged and punyſſhed / I haue ſo greuouſlyh / and manyfoldely ſynned / and offēded the in trouthe / I am nat worthy thy leeſt cōſolacyō / but thou good lorde benygne & mercifull that wyll nat thy werkes ſhuld peryſſhe to ſhewe the ryches of thy excellent goodnes into the veſſell of thy mercy / ye without my proper meryte / thou with ſaue to cōfort me thy ſeruaūt aboue all mannes meſure / for thy conſolacyons be nat after mānes fables / what haue I done my good Lorde that thou ſhuldeſt gyue me any celeſtyall cō ſolacyon / for I knowe nat that I haue done any good / but alway prone to vyce and ſlowe to amēde me / trewe it is that I ſaye I can nat ſaye nay / if I ſhulde any otherwyſe ſaye thou ſhuldeſt ſtande agayne me / and no man ſhulde defende me agayne the / what haue I deſerued for my ſynnes but hell & fyre eternall / In trouthe I confeſſe that I am worthy all deryſyon and contempte / it ſemeth me nat to dwell amonge deuout perſones / and thoughe I here ſuche thynges impacyentlye / yet ſhall I lay and reproue my ſynnes agayn me that I may the ſoner opteyne thy mercy / what may I ſay that am ſo gyltye and full of all cōfuſyon / I haue nothynge to ſay but only this worde / Lorde god▪ I haue euyll inclynacyons / and greuouſly haue ſynned / Haue mercy on me & forgyue me I beſeke the / ſuffer me a lytle that I may ſorowe and bewayle my ſynnes afore I paſſe hens vnto the countrey of darkenes couered with the darkenes of deth / and what doſt thou aſke mooſt of a wretchyd ſynner / but that he be ſorofulll and made meke of his ſynnes / in very cōtriciō / and humyliacion of mānes herte / is very hope of forgyueneſſe / mannys concience ſo troubled with contrycyon is reconſyled to god / alſo grace loſte by ſynne is repared / and therby man is defendyd fro the wrathe of god / & there meteth together in holy kyſſyng and halſynge of god almyghty & the penytēt ſoule / the humble cōtriciō of ſynners is an acceptable ſacryfyce to the good lorde / gyuynge a more ſwete odour vnto thy goodnes than incenſe by fyer / it is alſo the p̄cyous & acceptable oyntmēt that thou good lorde wolde to be mynyſtred to thy fete / for yu neuer dyd ne doſte deſpyſe but gladlye receyueſt vnto thy grace a cōtryte & an hūble herte / there is the place of rufuge fro the face of wrathe of the enemye / there is clenſyd and amendyd what ſo euer fylthe is otherwyſe done.

¶ The .lviii. chapter / grace is nat myxt with folke that delyteth in erthely thynges.

SOne my grace is a p̄cious thyng / it woll nat be myxt with ſtraūge thynges nor wt erthely cōſolacions / thou muſt therfore auoyde from the all the • pedym • tis of grace if thou wylt receyue it / aſke a ſecrete place to thy cōtēplacion / loue to dwell with thy ſelfe alone / ſeke nat veyne ſpekynge with other / but rather be thou occupyed with deuout prayer to god that thou may haue a cōpūcte mynde & a pure cōcyēce / ſe thou accōpte all the worlde of lytell pryce / in thy eſtymacyō / and afore all worldly thynges prefarre thou the honour & medytaciō of god / for thou mayſt louyngly thynke on me / & with that delyte in worldly & tranſytory thynges / thou muſt ſeperate & withdrawe thy ſelfe fro the knowlege & dere frēdys & thy mynde fro all bodely ſolace / as ſaynt peter the apoſtyll coūceyleth in his epyſtyll / all cryſtē folke yt they as ſtraungers & pylgrymes abſteyne from all ſuche fleſſhely and worldly thynges or pleaſures / o what ſure paſſynge & truſt ſhall he haue in his deceſſe / that is nat than ouercome with any worldlye affecciō / but hath his herte ſadly fixte ī god almyghty and loſed fro all erthely thynges / a beſtely man knoweth nat the fredome of mannes ſoule / yet if he deſyre to be ſpūall / he muſt refuſe as well his nye frēdys as ſuche as be far fro hym in conſanguynyte / & alſo he muſt be mooſt ware of hym ſelfe / if man perfytely ouercome hym ſelfe / he ſhall ye ſoner ſubdue other ennemyes to hym / perfyte vyctory is a man to ouer come fyrſte hym ſelfe / he that holdeth hym ſelfe ſubiecte ſo that ſenſualyte obey to reaſon / and reaſon obey to God in all thynges / Suche a man is the very cōquerour of hym ſelfe and lorde of the worlde if ſo be that thou fullye deſyre to atteyne that degre / & heyght / thou muſt manlye enforſe thy ſelfe and begynne and to put thyne axe to the rote of thy ſoule / ſo that thou may plucke vp by the rotis and deſtroy the hydde and the inordynate Inclynacyon to thy ſelfe and to all pryuate and worldly goodys / of this vyce that a man loueth hym to Inordynatelye all moſt all cometh that is yll in man whiche loue therfore if it be ouercome we ſhall haue conſequētly ī vs great peace & trāquyllyte / But for as moch as fewe folke laboreth to dye to themſelfe / that is to ſaye to mortyfye ſuche contrariouſnes in themſelfe / nor goeth nat out of them ſelfe by contemplacyon or exercyſe of vertue / therfore they lye wrapped ī themſelfe & may nat be lyfte aboue themſelfe ſpūally in ſoule but he that deſyreth frely to walke with me / it is nedefull that he mortyfye in hym ſelfe all yll & inordynate affeccyōs / ſo that he do nat enclyne ne cleue to any creature by pryuate loue of ꝯcupyſcēs.

¶ The lix. chapt / of dyuers mouynges of nature & grace.

SOne ſe thou gyue hede dylygentlye vnto the mouyngꝭ of nature & grace / for theyr mouīgꝭ be very ſubtyll & ꝯtraryous / & ſcarcely they may be ꝑceyued but if a man be in wardlye illumyned / euery man loueth & deſyreth that thynge that is / or ſemeth good / and euery man pretedeth in his wordes & ſayinges ſome goodnes and therfore many be deceyued vnder the pretēs / & ſymylytude of goodnes / nature is wyly & therefore it draweth / ſnareth / and diſceyueth many weyes & it hath euer it ſelfe for his ende / but grace walketh & maketh man walke ſymple without colour or deceyte / it maketh man to declyne and fle from all yll / it pretendeth no ſnarys of deceyte / and it maketh man do his werkys all purely for god / in whom alſo he fynally doth reſt / nature doth dye agaynſt his wyll he wyll nat gladly be oppreſſyd or ouercome / ne he wyll gladly be obedyent or ſubdued vnder other but wt vyolence / grace doth the contrary / for it maketh man to ſtodye to mortyfye hym ſelfe / Alſo it reſyſteth to ſenſualyte / and ſo brydeleth hir that ſhe rebell nat / grace maketh a mā to be ſubiecte to other / It maketh hym to deſyre to be ouercome / It wyll natſuffer man to vſe his owne lyberte / It maketh man wyllynge to be euer vnder dyſcyplyne / It maketh man nat to coueyte domynacyon vpon other but alway to be on lyue and ſtande vnder God / and for God to howe humbly to euery man / Nature laboureth and ſtudyeth euer to and for his owne profyte and gyueth hede what lucre & a • auntage he may gette by other / but grace attendeth nat to his owne ꝓfyte / but rather he attendeth what is good & profytable to many / nature deſyreth gladlye honoure & reuerence / & grace gyueth all honour and glory feythfully to god / nature dredeth cōfuſyon & cōtēpte / & grace ioyneth to ſuffre cō tynually repreues / & turment for the name of Ieſu / Nature loueth Idlenes and bodyly reſt / and grace can nat be Idell / but ſeketh gladly ſome profytable labour / Nature ſeketh fayre thynges and curyous and aborreth vyle thynges and gros / and grace delyteth in ſymple & humble thynges / it deſpyſeth nat harde thynges nor to be idued with olde garmētis / Nature beholdeth tēporall thynges / and ioyeth at erthely lucres / It is heuy at harme and anone īpaci ent & wrathfull at an iniurious worde / but grace be holdeth thyngꝭ eternall it doth nat īclyne ne cleue to tēporall thyngꝭ / wherfore it is nat troubled ī loſſe of worldly goodes / nevexed at ſharpe and harde wordes for he hath put his treaſoure & ioy ī heuē where nothynge may peryſſhe / nature is couetous and it ſoner & gladlyer receyueth than gyueth / Alſo it loueth properte & pryuate thynges / but grace is pyteous and large to the poore & nedy / it eſcheweth ſyngularyte / it is content wt fewe thynges / & it Iugeth that it is better and more bleſſyd to gyue than take Nature enclyneth a man to the loue of creatures as to his owne body / to vayne ſyghte and mouynges and to ſuch other thyngꝭ / but grace draweth to god and to vertues / it forſaketh the worlde and creatures therof with allvanytes / it hath carnall defyres & it reſtrayneth wauerynge or wandrynge about & it maketh man aſſhamed to be in open place / Nature hath ſoone outwarde ſolace wherin his ſenſys delyte / grace ſeketh ſolace in god only / & it delyteth in ce leſtyall thynges aboue thynges vyſyble / nature moueth man to do all his dedes / and warkes for ꝓper auayle it wyll do nothyng frely but truſteth for his good dede eyther as good a dede or a better or at ye fauour or laude of man / therfore it ſetteth moche by them be they neuer ſo exyle / but grace ſeketh nat any temporall thyng / nor it aſketh none other thyng but alone for towarde / nor it aſketh no more of temporall thyngꝭ / but that he maye be the helpe of them • om • to thynges eternall / Nature ioyeth of the multytude of carnall frendys and kynnes folke he hath pryde of noble kyn̄e or of the noble place yt he is borne in / it gladdeth to be with myghty men and with his peris / but grace maketh man to loue his enemyes / nor he is nat proude of the multytude of frēdys ne it reputeth nat nobylyte of frēdes or of place that he cometh of / but if more vertue be there than with other it fauoureth more the pore thā y• ryche it hath ſoner compaſſyō vpō an īnocent than vpon a myghty man / it ioyeth euer in trothe & nat in falſhede / & it exorteth good folke to encreaſe of vertue and goodnes & to be aſſymylate to the ſone of God by • tu / nature ſoone cōplayneth of defaut or heuynes that he ſuffreth / but grace suffereth paciētly all euylles / nature maketh all thynges bowe to hym / it fyghtethe for hym ſelfe & reproueth / but grace referreth all his cauſe to God / it maketh man to aſcrybe no goodes that he hath to hym ſelfe / but to god onely of whom all goodnes cometh orygynally / it maketh man hū ble & nat to boſte▪ hym ſelfe preſūptuouſly it ſtryues nat nor • ferreth nat his reaſon or ſētēce before another / but ī euery cauſe or fortune he ſubmyttith hymſelfe to the eternall wyſedome & iugemēt of god / nature deſyreth to know & to here nouelties / he wyll alſo apere forth warde and haue the ſyghte and experyens of many thynges by his outwarde ſenſes / he deſyreth to do ſuch thynges y• laude and great pray ſynge cometh of / but grace doth nat deſyre to know and perceyue newe or curyous thyngꝭ / For all ſuch vayne deſyres cometh of the olde corrupcyon of ſynne / ſyth n • newe thynge and durable is vpon erthe / gra • e techeth the ſenſes of man for to contrayn and let the vay • e glory •• t pleaſour of man / & to eſchewe all outwarde auaūtage / & to hyde mekely ſuch thynges as be laudable & marueylous in hym / & to ſeke the laude and honour of god & a profytable frutfulnes of euery thynge & cūnynge that mā hath / it wyll nat that man cōmede hym ſelfe / ne exalte his vertue but it wyll y• god be bleſſyd in his gyftes / the which gyueth euery thynge after his fre charite & without our deſeruynges / This is a ſupernaturall lyghte & a ſpecyall gyfte of God and it is a proper ſygne and token of electe / & choſen perſones & an ernes of euerlaſtynge ſaluacion / which lyfteth vp man fro theyſe erthely thynges to loue thyngꝭ celeſtiall & it maketh a ſpūall perſon of a carnall / the more therefore that nature is ouercome the more grace is yette in man & dayly is inwarde man that is to ſay the ſoulevyſyted & renewed with inwarde graces & vyſytacyō after the Image of God.

¶ The .lx. chapter / of the corrupcyon of nature and the workynge of grace.

LOrde god that haſt made me to thy Image & lykenes / graunt me thy grace / the whiche as thou haſt afore ſhewed / is ſo great & neceſſary to my ſaluaciō y• I may therby vaynquyſſh my right bad nature that draweth me to ſyn̄e & ꝑdiciō I fele in my fleſſhe a lawe of Synne that Impugneth the lawe of my mynde and maketh me thrall to ſynne / & to obey to ſenſualyte in many thynges nor I maye nat reſyſt the paſſyons or mocions therof / but if thy holy grace infounded ardently to my hert aſſyſt me Thy great & abūdaunt grace is nedefull to me that nature therby may be ouercome in me whiche is alwey prone to yll appetyte & thought / for that nature lynyally deſcendynge fro our fyrſt fader Adam into his ſucceſſyon after that it was vycyat & defoyled by his ſynne the peyne therof deſcēdid īto euery mā ſo that that nature the which was good / and rightwys whan it was made of the good lorde / is nowe for the vylyte & infyrmyte therofſo corrupt mā that the mouynge of it lefte to man draweth euer to yll / & lowe thynges / hye & heuenly thynges lefte / For the lytell vertue & ſtrength of that nature the whiche remayneth / there is as who ſayth a lytell ſparke of fyre wrapped and hyd in aſſhes / This is the naturall reaſon of mā belapped with great darkenes / yet hauynge diſcrecion of good & yll / of truthe & falſeneſſe thoughe it be vnable to fulfyll all that he approueth nor may nat vſe yet the full lyghte of truthe / nor his affeccyōs helthfully / wherfore it foloweth good lorde that I delyte ī thy lawe after myne inwarde mā knowynge thy commaundement to be good / ryght wyſe and holy / arguynge alſo / and fyndynge all yll and Synne to be exchued & fledde / and yet in myne outwarde man / that is to ſaye my body I do ſerue to the lawe of ſynne / whyles I obey more to ſenſualyte than to reaſon in his mocyons / wherof cometh that I woll that which is good / but I am of vnpower to ꝑfourme it I purpoſe ī my mynde oft tymes many good dedys or werkis / but for that grace wā teth that ſhuld helpe my infyrmyte & febylnes / therfore I go aſyde & ceſſe of good doynge / for a lytell reſyſtens / Therof cometh that thoughe I knowe the wey of perfeccyon / and howe I ought to do / yet I aryſe nat by deuocyō of ſoule to ſuche ꝑfytenes I am ſo oppreſſyd and lettyd by my dull & corrupte body thy grace good lorde is to me theragayne full neceſſary to begynne goodnes and to profyte therin & to fynyſſhe the ſame ī ꝑfytenes / for without that grace I can nothynge do / and with the helpe of it I maye do all thynges neceſſary to me / o thou heuenly grace without the which no man may be of any meryte or valour before God / nor any naturall gyfte is profytable neyther craftes ne rycheſſe / neyther beautye ne ſtrength / wytte or eloquēce be any thynge worth before the good lorde and grace wante / For gyftes of nature be gyuen Indyfferentlye to good folke & euyll / But the gyfte of electe and good perſones is grace and loue of charite wherby they be noble and made worthye euerlaſtynge lyfe / that Grace is of ſuch worthynes that without it / neyther the gyfte of propheſy / ne the workynge of myracles and ſygnes nor hye ſpeculacion or cūnynge auayleth any thyng Alſo neyther feyth ne hope / nor other vertues be accepte of God without grace and charyte / o thou bleſſyd grace that makeſt hym that is poore in Soule ryche in vertues / and hym that is meke abundaunt of goodes ſpyrytuall / come and dyſcende in me / replenyſſhe me ſoone with thy conſalacyon / that my ſoule fayle nat for werynes / and drynes of mynde I beſeche the good lorde that I may fynde grace and mercy ī thy ſyght / for thy grace is Inough to me if other thynges wante that nature aſketh / if I be vexed / or troubled wt many trybulacyons I ſhall drede none euyll whyle thy grace is with me / that grace is my ſtrength for it gyueth couceyll and helpe to hym that hath it / It hath power vpon all iugementes / & wyſedome vpon all wyſe men / It is the maiſtres of trouth and the techar of dyſcyplyne the lyght of the ſoule the confort of preſſures the chaſer away of heuynes / the auoyder of drede / the norys of deuocyon the brynger forthe of terys what am I wtout grace but as a drye tree without moyſture and an vnprofytable ſtocke to ſpyrytuall beleuynge / wherefore I pray the good lorde that thy grace may euer p̄uent me / and make me buſyly gyuen to good workes by the helpe of Cryſte Ieſu.

¶ The .lxi. chapiter we ought to forſake our ſelfe & folowe Cryſte with our croſſe.

SOne as farre as yu mayſte forſake & loue thy ſelfe ſo moche more thou ſhalt paſſe into me / for lyke as the inwarde peace of mannes ſoule is to deſyre nothynge without forth ſo a man forſakynge hym ſelfe inwadly conioyneth hym to God / I wyll that thou lerne to forſake or deny thy ſelfe perfytely in my wyll with all contradyccyon or complaynt / folowe thou me for I am the way / I am trouth and lyfe / without way no man may go / and wtout trouthe there is no knowlege / And without lyfe no mā may lyue I am the waye that thou oughteſt to folowe / trouth to whom thou oughteſt to gyue credēs / and am lyfe that yu oughteſt to hope in to haue / I am the way vnmeuable & mooſt right / I am trouthe infallyble & mooſt hye / & am lyfe withoute ende increat & in the which ſtondeth the very lyfe & blyſſe of ſpyrytes & bleſſyd ſoules / If thou abyde in my way thou ſhalt knowe the very trouth and trouthe ſhall delyuer the / and thou ſhalt fynally come to euerlaſtyng lyfe / If thou wylte come to that lyfe as it is wryten thou muſt obſerue my commaundementes If thou haue knowlege of trouth truſt to me / and to my wordes / If thou wylt be my dyſcyple denye and forſake thy ſelfe and folow me if thou wylt be perfyte ſell all that thou haſt and gyue it to the poore folke if thou wylt poſſeſſe euerlaſtynge lyfe deſpyſe this preſent lyfe / If thou wylt be auaūced in heuē hūble the here in this worlde / If thou wylt reygne with me in heuē bere thy croſſe here with me in erthe / For onely the ſeruaūtes of ye croſſe fyndeth verely y• way of lyght & eternall blyſſe / lorde Iheſu for aſmoch as thy way is the way of ſtraytnes & of hardenes the whiche is odious to worldly folke / therfore I beſeke the to gyue me with the contempte of the worlde that I may hate it verely as thou dyd / It is nat acordyng that a ſeruaunt be preferred afore his lorde / ne a diſcyple aboue his mayſter / Thy ſeruaunt therefore oughte to be exercyſed in thy wayes / for therin is helth & very holynes / what euer I rede or here beſyde it I am nat refreſſhed / ne I take nat full delectacy on therby ſone for that thou haſte red & knoweſt theſe thynges happy art thou / and thou ſhalt be bleſſyd if thou fulfyll them / it is wryten he that hath my cōmaūdemē tes in mynde and executeth theym in his conuerſacion he is he that loueth me and I ſhall loue hym & I ſhall ſhewe & open my ſelfe to hym and I ſhall do hym to ſyt with me in the kyngedome of my father good lorde as thou haſt ſayd and promyſed ſo be it done to me I haue take the croſſe of thy hāde I ſhal bere it by thy helpe & grace as thou layde it vpon me whyles I lyue / for trulye the lyfe of a good man is the croſſe of penaunce / the whiche is the verye wey to paradyſe / the whiche wey I with other haue begon̄e / it is nat lefull to go backe & to leue it / haue do bretherne go we together the wey begon / Ieſus be with vs: For his loue we take vpon vs this croſſe of hardeneſſe / and therfore let vs abyde therin for his ſake / for he ſhall be our helper that is our leder / beholde our kynge goth before vs / he ſhall feyghte for vs / folow we hym ſtrongely / drede we no parels / be we redy to dye with hym gooſtly ī the batayle of vyces & hardnes / ne let vs nat fle from ſuche exercyſe yt we confounde nat our ſelfe.

¶ The .lxii. capter / a man ſhuld nat be dyſcomforted whan he falleth in any aduerſyte or defaute.

SOne paciens & humylyte in aduerſytes doth pleaſe me more than moch conſolacyon / and deuocion in proſperyte had / why art thou heuy at a lytell worde / or dede done or ſayd agyne the / if more had be ſayd or don to the / thou oughteſt nat to haue be moued at it / But lette it nowe ouer paſſe / This thynge that thou haſte ſuffred is nat the fyrſte nor ſhall be the laſte trouble or euyll that thou ſhalte ſuffer if thou lyue / Thou arte ſtronge and manfull Inoughe where none aduerſyte is reſyſtynge agayn the / thou doſt wele counceyll & can well ſtrengthe other with thy wordes / But whan ſodeyn trybulacy on cometh to thy dore / thou fayleſt than both in coū ceyll and ſtrēgth / gyue hede to thy great fraylte the which thou haſt experyence of in lytell thynges obiecte agaynſte the / And for thy helth whā ſuch thynges fall / lyfte vp thy herte to our Lorde as thou beſt can / and if it touche the yet let it nat throwe the downe ne longe vnbelappe the / Suffer ſuch thynges pacyently / if thou can nat gladlye / and if thon here nat gladly ſuch but thou feleſt parauenture indygnacy on in the / repreſſe the within thy ſelfe / & ſuffer none inordinate worde paſſe from yt / wherby other ſhuld be ſclaundered / A paſſyon areyſed in a man ſhall ſoone be apeſyd and inwarde ſorowe ſhalbe made ſwete if grace returne to man ayen / yet I lyue ſayth our Lorde / I am redye to helpe the and to comforte the more than I dyd before if thou wylt truſte vnto me and deuoutly callvpō me / Be thou more quyete and pacyent thā thou haſt ben / It is nat for nought thou art often tymes troubled and tēpted greuouſely thou arte a man and nat God / thou arte a flaſſhely creature and none aungell / howe mayſt thou thā thynke alway to abyde in one ſtate of vertue / whan that was nat graunted to Aungell in heuen / ne vnto the fyrſte man in paradyſe / the whiche bothe felle and ſtode nat longe in the ſtate of theyr creacyon y• they were create and ſette in / I am he that arayſes theym that ſorowe for theyr Synnes / or that otherwyſe ſuffreth with pacyence aduerſyte / I auaunce them that knowe theyr infyrmyte / into my dyuynyte / Lorde God thy holy worde be bleſſyd / it is ſwetter to me thā the hony come / what ſhuld I do in many and great trybulacyons and anguyſſhes / were nat yt thou cōforted me with thy holy and ſwete wordes / whyles I ſhall come to the porte of helthe euer laſtynge by pacient ſuffraunce of aduerſytes / what nedeth me force what and howe great or many trybulacyons I ſuffer / graūt me good lorde I beſeche the good ende and an happye paſſynge frome this worlde / haue mynde of me good Lorde and dyrecte my lyfe & me in the waye of ryght wyſeneſſe to come to thy kyngedome.

¶ The .lxiii. chapiter / how a man ſhulde nat ſerche hye thynges / ne ſeke auentures the which God worketh here in his hyd Iugement.

SOne beware that thou diſpute nat of hye maters or of the hyd iugemētes of God / as why this man is damned or forſake and he lyfte vp to ſo great and hye grace / Alſo why this man is ſo great lye punyſſhed with Syckeneſſe / pouerte / and ſuch other / And this other man ſo greatlye auaunſyd to rycheſſe and dygnytees / Theyſe thynges with ſuch other excodeth all mannes conſyderacyon or knowlege / for no mannys reaſon or dyſputacy on may ſerche or compaſſe the Iugementys of God / Therfore whan thyn ennemye ſuffreth temptacyon to the in any ſuche thyngꝭ / or if other curyous ꝑſones enquyreth ſuche knowelege of the / anſwere agayne vnto them this ſayinge of the prophete / thou alway bleſſyd lorde arte euer rightwyſe and thy domys are alwaye true & rightwyſe / And alſo this ſayinge of the ſame prophete / the iugemētis of our lorde are trewe and iuſtyfyed in them ſelfe / My iugementes ſayth our Lorde are to be dred and nat to be dyſcuſſed by mannes reaſon / for no mannes reaſon may cōpryſe them / alſo thou ſhalt nat enquyre and deſpute of the merytes of ſayntes whiche are hyer in merytes or blyſſe / Suche vayne buſynes gendreth debates & ſtryfes / they alſo noryſſhe pryde and vaynglory / alſo enuy aryſeth of the ſame whyles he his ſaynt and another his laboureth to p̄ferre / to deſyre / to know / or to ſerche ſuch thynges is but vanyte without all frute / and it dyſpleaſeth the ſayntes ſuche opynyon For I am nat God of dyſcencyon but of vnyte and peace / the whiche peace is founde more in trewe hu mylyacyon of man / than in his exaltacyon: Some man hathe more deuocyon to this ſaynte / and ſome to other Sayntes / but that is more of deuocyon of mannes affeccyon than of godlye or goſtelye zele or loue / I am he that made all ſayntes / I gaue theym grace and I haue receyued theym to my glorye / I euer knewe any mannys merytes preuētynge them with my ſwete bleſſynges / I haue knowen before my louers & choſen ſeruaūtes from the begynnyng whom I haue electe & callyd by my grace frome the reprobate and damnable cōuerſacyon of the worldly people / I haue choſen them & nat they me / and I haue drawē them to me by my mercy / I haue ledde them in temptacyons / and ſafely brought them out therof / I haue vyſyted them with many and great conſolacions / I haue gyuen them perſeueraūce in goodnes / and I haue crowned theyr pacyence / I knowe the fyrſt man and the laſt that ſhalbe / and ſo of euery other thynge / I halſe all my choſen ſeruaū rys with meſtymable loue / I am to be loued in all my ſayntes & to be honoured and bleſſyd ouer all in eche of them / the which I haue ſo gloriouſly magny fyed and predeſtynde without any merytes goynge afore of theyr partye / He therfore that deſpyſeth one of my leeſt ſayntis or electe ꝑſones / he worſhyppeth nat the mooſt / for I made both ſmal and great / and he that blaſphemeth detracteth / or deſprayſeth any ſaynt detracteth me / and all my ſayntes in heuē / all they be one by the bande of charyte / all they cōſyder and fele one thynge / they woll one thynge / and eche of them loueth other / and that is more they loue me aboue them ſelfe and theyr owne merytes / for they be rapte often aboue them ſelfe / and drawen oute of theyr proper loue and gyueth theym hooly vnto my loue in the which loue they reſt by entyer fruycyon & gladneſſe / nothyng may chaūge or depreſſe them For they be full of eternall truth / and they brenne in ſoule wt the ardoure of inextynguyble charyte / ſuch folke as be carnall ceſſe to ſpeke or tell of the ſtate & glorye of ſayntes / for they can nat but loue pryuate Ioye / They do away and put to as they fauoure / & nat after the pleaſure of the hye truthe of our Lorde cryſte ieſu / In many folke is Ignoraūce but mooſt in theym that haue but lytell vnderſtandynge and therfore they but ſeldome loue any perſone perfytly or ghoſtly / many men be drawen by naturell affeccion & loue nowe to this ſaynt or man / nowe to that & ſome to this / ſome to that / and as they behaue them in theſe erthely thynges here / ſo they Imagen to be of heuenly thynges / But great dyfferēce is betwyxt the thynges that Imperfyte folke do Imagyn or cō ſyder / and theſe thyngꝭ that deuout and illumynyd perſones ſeeth by heuēly illuſtracyon / therfore ſone be ware to treate vpon ſuche thynges curiouſly that excedeth thy knowlege / but labour thou rather / and indeuour thy ſelfe that thou may be ſorted with the leeſt or loweſt that is in heuen thorowe the merytes of good lyfe / what auayleth it a mā to knowe which Saynt is more worthye in heuen than other / but if he wolde humble hym ſelfe the more / or wolde gyue more laude and prayſynge vnto God therefore / He pleaſyth god more that thynketh buſyly with repentaunce of the greatneſſe / and grefe of his ſynnes / & of the want of vertue that he hath wherby he dyffereth from the holyneſſe of ſayntes / than he that dyſputeth of theyr degre in heuen more or leſſe / Better it is a man with deuoute prayers and wepynges to praye to ſayntes / and with humylyte of ſoule to adquyre and purchas theyr helpe / than to enquyre by vayne inquyſycyon theyr ſecretes / They be well cō tent euery chone with hys ioy / If men here lyuynge were content and wolde refrayne theyr vayne ſpekynge / and conteucyon a boute theym / They haue no glorye or exaltacyon in theyr owne merytes / for they aſſygne no maner of goodneſſe vnto theyr owne ſelfe / but to God all onely the whiche hath gyuen theym all thynges of his infynyte grace and charyte / they be replenyſſhed with ſo great loue of God and with ſo abundaunt and folowynge Ioye there vpon / that no glorye norfelycyte maye decreace / or fayle them / All the Sayntes in heuen the hyer they be in glorye / the more humble / and lowe they be in theyr owne ſyght / and more nere / and dere to me in loue / It is wryten in the apocalyps that the Sayntys in heuē of humblenes dyd ſubmytte theyr crownes before God / and they fell on theyr faces before the humble lambe Cryſte Iheſu / adhowrynge and worſhyppynge hym as theyr lorde God euermore lyuynge withouten ende / Many folke enquyre buſylye whiche Saynt is more preferred in the kyngedome of almyghtye God / that knowe nat yf theyr ſelfe ſhall be worthye to be accompted with the leeſt Saynt in that kyngedome / It is not a lytell but a great thynge and grace to be in the leeſt ſorte in heuen / where all that be there are greatlye magnyfyed of God / For all that be there be called and are the chyldren of god almyghtye / whan the apoſtellys of God queſtyoned amonge theym / whiche of theym ſhulde be more preferryd in the kyngedome of Heuen / They herde agayne the anſwere of our Lorde / But if ye be conuertyd / and made meke / pure / and withoute malyce as chyldren be / ye ſhall nat enter the kyngedome of euerlaſtynge lyfe / and he that hū bleth hym as this chylde / he is more worthy ī y• kyngedome of heuē / wo be to them that dyſdayne to hū ble themſelfe wt chyldrē / for they for theyr preſūpciō & pryde ſhall nat be ſuffred to enter the humble yate of heuē / the which admyttyth none but humble and meke folke / wo alſo be to ryche folke the which be ouercomen by Inordynate loue of theyr ryches / For ſuche ryche folke haue here theyr conſolacyons and Ioye / And therfore at the laſt poore folke that be here humble of herte and content with theyr poore degre ſhall enter into the glorye of God for ſuche penury and hardenes / wronges and other ylles as they haue ſuffred here lyuynge in this vale of myſerye / where ryche folke lyuynge here in welthe and pleaſoure ſhalbe ſhyt out with great ſorowe and lamencion / for that they haue loſte ſo Ineſtymable a Ioy for a ſhort worldly delectacyon that they had here lyuynge / ioy therefore ye humble folke and alſo poore for ye ſhall enheryte the euerlaſtynge ioy and kyng dome of God / if ye lyue well here in this mortall lyfe with perſeueraunce.

¶ The .lxiiii. chapiter / All hope and truſte that mā hath is to be fyxed in God all onely.

LOrde god what is my truſte y• I haue ī this lyfe? and what is my mooſt ſolace / & cōforte of all thynges vyſyble y• I ſe vnder heuē / Is it nat thou? whoſe mercy is īnumerable / yes ſothely / whā hath it be well with me at any tyme without the? or whan myght any yll happe or come to me yu beynge preſent? Sothely neuer / I had leuer be poore with the / than to be ryche without thy preſens / I had leuer be a pylgryme here in erth with thy preſens / thā to poſſeſſe heuen without the / For where thou arte there is heuē / and where thou arte nat there is dethe and alſo hell / Thou arte all my deſyre / and therfore I haue nede to lament / to pray / and crye contynually after the / I may truſt fully in none but in the for there may be no helpe in caſes of nede / but in the only my lorde god / thou arte my hope / my truſt / & my mooſt faythfull conforte and helpe in all thyng • / all other perſones ſeke theyr owne profyte and auayle / but thou alonly p̄tendeſt and ſekeſt my profyte and helthe eternall / alſo thou turneſt all thynges to my well / ye & whan thou ſendeſt me troubles / afflycciōs and temptacyōs all ſuch thou good lorde ordeyneſt for my wele and profyte / that by a thouſande wayes arte wont to proue thy choſen and beloued ſeruauntes / in which probaciōs thou art nat leſſe to be pray ſed / than if thou had replenyſſhed vs with heuēly cō ſolacions / In the good lorde I put all my hope & ſo cour / I ſette all my trybulacyons and anguyſſhe in the / for all that I beholde & ſe without the I haue ꝓued it infyrme and vnſtable / The multytude of carnall frendys auayleth nat / nor ſtronge helpers ſhall nat may helpe / ne wyſe coūceylers may gyue any ꝓfytable anſwer or counceyll / ne the bokes of doctoures may confort ne any p̄cyous ſubſtaūce may delyuer fro thy hande ne any ſecrete place may defende man / but if thou lorde god wyll aſſyſt / helpe / cōforte coūceyl / inſtructe / & kepe hym all thynges that • eme for to be ordeyned to mannes peaſe and felycyte / If thou be abſent they be nat worthye / ne they haue or gyue any true felycyte to any crature / thou my lorde god therfore arte the ende of all goodnes / the hye lyfe of all the profoūde ſpekyng of all eloquēce & the mooſt ſtronge hope & ſolace of thy ſeruaūtes / Myniyen intendynge into the / I truſte fullye in the my lorde god father of mercyes / Bleſſe and ſāctyfy my ſoule with heuenlye bleſſynge / that it may be made thy holy tabernacle and dwellynge place / and the ſ • te of thy eternall glorye / No thynge be foūde in me at any tyme that ſhulde offende thy hye maieſte after the greatnes of thy goodnes and thy manyfolde mercyes beholde me / and here gracyoſly the prayer of me thy poore ſeruaūt beynge farre exyled ī the regyon of the ſhadowe of deth / defende / and conſerue the ſoule of me thy ſeruaunt good lorde whyle I laboure amonge the manyfolde perels of this corruptyble lyfe / and dyrecte it by thy grace cōtynuallye in this lyfe vnto y• fynall coūtrey of euerlaſtyng peace and claryte.

Amen.

¶ Here endeth the thyrde booke of Ihon̄ Gerſon / Emprynted in London by Rycharde Pynſon / in Flete ſtrete at the Sygne of the george / at the commaundement and inſtaunce of the right noble & excellēt princes Margarete moder to our ſoueraygne lorde Kyng Henry the.vii. & coūteſſe of Rychmoūt & Derby / the yere of our lorde god .M.CCCCC. and, xvii. The .vii. day of October.

¶ Here beginethe the forthe boke of the folowynge Ieſu cryſt & of the contēpnīge of the world. In prynted at the cōmaū demēt of the moſt excellēt prices Margarete: moder vnto our ſouereine lorde: kinge Hē ry the .vii. Countes of Rychemoūt & Derby And by the ſame Prynces it was trāſlated out of frēche into Englyſſhe in fourme & maner enſuynge The yere of our lorde god M. D. iiii.
¶ Prologus.

COme to me ſaythe our mercyfull lorde / all that laboreth and be charged / and I ſhall gyue vnto you refeccyon. And the bredde that I ſhall gyue vnto you: ſhalbe my fleſſhe for the lyfe of y• worlde. Take & ete it for it is my body that for you ſhalbe gyuen • ſacryfice. Do ye this in remēbraū ce of me. For who ſoeteth my fleſſe / & drynketh my blode: he ſhall dwell in me & • in hym. ¶ Theſe wordes that I haue ſayde vnto you belyfe • and ſpiryte of helthe.

¶ In what great reuerence and feruent deſyre we ought to receyue our lorde Ieſu criſt. Capitulo primo.

O My lorde Ieſu criſt eternall trouthe / theſe wordes beforeſayde be thy wordes. Albeit they haue nat ben ſayde in one ſelfe tyme: nor wrytten i one ſelfe place. yet for yt they be thy wordes I ought feythefully / & agreably to vnderſtande theym / They be thy wordes / and thou haſt ꝓferred them. And they be now myn for thou haſt ſayde theym for my helthe: I wyll gladly receythem of thy mouthe: to thende they may be the better ſo wen & planted in my herte. Thy wordes of ſo great pyte full of loue / ſwetnes & dileccion greatly excyteth me: but lorde my ꝓper ſynes fereth & draweth backe my conſcience / nat pure to receyue ſo great a myſtery. The ſwetnes of thy wordes inciteth & ꝓuokethe me: but the multytude of my ſynnes charge the & ſore greueth me. Thou cōmaūdeſt that I ſhal come vn to the feythfully: if I wyll haue parte with the to the ende I may receyue the noryſſhynge of imortalyte if I deſyre to opteyne the Ioy and lyfe eternall. Thou ſayſt lorde come ye to me that labour & be charged / & I ſhall refreſſhe you. O how ſwete & amyable a worde is that in the Gre of a ſynner: that thou my lorde & my god lyſleth of thy benygne grace to byd me that am ſo pore & haue ſo moche nede of the holy cōmuny on of thy precyous body. O good lorde what am I to preſume to deſyre y•: that the heuen / & erthe may nat cōprehende & thou ſaiſt com ye all to me. who aſketh & wylleth this right meke worthyneſſe / and amyable byddynge. Howe ſhall I dare come vnto the: whiche feele nat that I haue done any good. How ſhall I enterteine y• into my hows: whiche ſo often haue offended before thy glorious / & ryght benygne face The aūgels / arkaſ • gels honour the: the holy / & iuſte creatures drede the. & thou ſayſt good lorde yet come ye allvnto me Lorde who ſhulde byleue thys thynge to be true: if thy ſelfe ſayd it nat. And who is he that durſte approche there vnto: If thou dydeſt not cōmaunde it. Noe that iuſt man labored by an hundreth yere to make the arke / to the ende be myght be ſaued with a fewe of his people. Howe may I preprayre me than in an howre: to receyne the withe due reuerence cō poſour and creatour of all thys worlde. Moyſes thy greate famylier and ſpeciall frende made tharke of tymber: nat corruptyble whiche he couered with right pure gold & put in ye tables of the lawe / & I a corrupt creature howe ſhall I nowe dare receyue the that arte conditour of the Lawe / and gyuer of grace and lyfe vnto all creatures. The right wyſe Salamankynge of Iſraeledifyed a ryche Temple to the prayſig of thy name by the ſpace of .vii. yere / and by .viii. dayes halowed the feeſt of the dedicacōn of the ſame / he offred a thouſande hoſtys to pacifye thy goodnes with / and put the arke of alyaunce in the place made redy for the ſame with the ſoū / de of claryons / and trumpettys. Howe dare I than curſed / and right pore amonge other creatures receyue the into my howſe: whiche vnnethe can knowe that I haue well paſſed and enployed one howre of tyme / nouther to my knowelege that I haue deuoutely paſſed one halfe howre. Do my god howe many haue there ben before me / that haue ſtudyede to do any thynge that myght pleaſe the. Alas howe lytell thing ys that I do / albe it the tyme ys ſhorte. Aud yet whan I deſpoſe me to receyue thy holy cōmunyon / I am but loſely gadred to gether and full coldly purged from all diſtracciōs of mynde. And certeinly no cogitacions vnprofitable ought to come into the holy preſence of thy deyte. Alſo I ought nat to occupye me with any creature: for I ſhall nat receyue an aū gel but the lorde of aungels in to the ſecrete of my herte.

¶For there is a greate dyfference betwene the Arke of alyaunce with his relyques / and the ryght pure / and precious body with hys vertues nat faylynge: but euermore duryng ¶And betwene y• ſacryfyce of the prefyguratyue lawe that was to come / and the true hoſtye of thy precyous body that ys thaccompleſſhement of all the olde ſacryfyce.

¶Wherfore than ſhulde nat I be more inflamed in thy venerable preſence: and by more ſolycytude prepayre me to receyue the ſacred and holy gyftes / and benyfyttes of the. In ſo moche the holy auncyent patryarkes and prophettes / kinges and prynces with all the people: hath ſhewedeſo greate affeccion towardes thyne honoure and dyuyne ſeruyce ityme paſſed.

¶The ryght deuout kynge Dauid inclyned to the arke of god with all his ſtrengthe knowlegeynge / & remēberynge y• benefytes don vnto his faders: he made orgayns of dyuers maners / & he compoſed pſalmes & inſtytute that they ſhulde be ſongen / and he hym ſelfe ſange theym with gladnes / & of ten tymes with the harpe of the holy gooſt. Thys kynge inſpired with the grace of hod: hath taught the people of Iſrael to prayſe god with all theyr hertes. bleſſynge honourynge & prechynge dayly his holy name. If ſo greate deuocōn & remembraūce was done with dyuyne ſeruice / and prayſynges before tharke of his teſtament / howe great reuerence and deuocion ought we thanne to haue in the preſence of the ſacrament / and en the ſumpcōn of the ryght excellent body of▪ our lorde Ieſucriſt. Alſo all criſten people vſe for to renne to dyuers places: for to vyſyte the relyques of ſayntes / and merueyleth to here the merueylous dedes / and werkes of theym They beholde the great edyfyces / .or byldynges of temples and keſſes the ſacrefyed bones ofſayntes wrapped • clothes ofſylke and golde. and thou my lorde god ſaynt of all ſayntes: creature of all thynges / lorde of all aūgels: thou arte here preſent on thys aulter before me. Often tymes the curyoſyte of men and noueltyes of thynges nat ſene be of lytell▪ frute and leſſe to be ſetby: pryncypally where there ys ſo light recours and great wauerynge wythoute ony contricyon▪ but my god thou arte all preſent in thys bleſſed ſacrament of the aulter very god and man ieſus cryſte / in the whiche the frute eternall of helthe aboundethe / and is perceyued all the tymes that thou art worthely receyued. And to thys here draweth nat any lyghtnes of ſenſuall cu • yoſyte: but ferme feith deuoute hope / and pure charyte. O god inuyſyble: creatour of all the worlde. Howe merueylouſly doeſte thou wyth vs: howe feythfull doeſt thou with theym: that purpoſeth to receyue thy ſelfe in thys bleſſed ſacrament. ¶ Certeynly it ſu • mounteth all vnderſtandynge: & draweth ſpecyally the hertes of deuoute people to dyuocion / and enbraceth their affeccion. For thy true and feythfull frēdes that diſpoſeth al their lyfe to amende theym: receyueth often great grace of deuocyon and vertue of that mooſt worthyeſt ſacrament. O maruelous hidde grace whych the feythfull cryſten people of our lorde only knoweth. But the infideles / and ſubgettes vnto ſynne may therof haue no experyence. In that ſacrament y• ſpirytuall graces be confermed: and the vertue that was loſt in the ſoule ys repayred: and beautye by ſynne waſted / is recouered. Somtyme thys grace: that often wyth the pleny / tude of deuocyon gyuen: nat only vnto the thought: but alſo vnto the feble body the myght / and ſtrengthe is augmented. wherfore it behoueth vs to haue ſorowe and pyte of our ſlouthe and ne • lygence that we be nat drawen with ſo great deſyre and affeccyon to receyue our lorde ieſu criſt in whome is all hope / and the meryte of theym that ought to be ſauede For he is our helthe / and redempcyō / and the conſolacion of vyatours / and the eternall fruycyon of ſayntes. ¶Alſo we ought to haue ſorowe of that ſo many vnderſtandeth / ſauereth / & reuerenceth ſo lytell this holy ſacrament: which Ioyeth the heuen / and kepethe all the worlde. Alas thys blyndnes / and hardnes of mennes hertes: that wyll nat conſydre ſo ſyngule • and ineſtymable a gyft as is giuen vnto vs: but falleth inaduertence by dayly vſage. For if the ſacryfyce of thys holy ſacrament were done only but in one place / & but of one preeſt in all the worlde: wyth howe great deſyre weneye the people wolde go to that plaſe / and to that prreſt to here the godly myſteryes done of hym. But no we be made many preeſtys: and in many places this holy ſacrament▪ ys ofofred to thende that the grace and loue of god to man may the more appere: and for ſo moche as thys holy communion ys ſprede thorough oute the worlde. Thankynges be vnto the good paſtour eternall that haſt vouchedſaue to refreſſh & fede vs pore banyſſhed creatures wyth thy ryght precious body & blode: and alſo by thy wordes of thy ꝓpre mouthe / haſt deſyred vs to receyue thys holy myſterye: ſayinge com ye all vnto me that be charged / and I ſhall refreſſh you.

¶Howe the great charyte / & bounte of god is ſhewede vnto man in the holy ſacrament. Cap̄ .ii.

OMy god I come vnto the puttynge my confidence in thy mercy and bountye. I ſyke and. come vnto my ſauyour I hungry and thurſty vnto the fountayne of lyfe pore and nedy vnto the kynge of heuen: the ſeruaunt vnto hys lorde: the creature vnto his maker: a perſone deſolate vnto hys pyteous comforter. But wherof is thys that thou thus comeſt vnto me. who am I that thou wylte gyue thus thyne owne ſelfe to. Howe dare I a ſynner beholde to appere before the. And howe may it pleaſe the to come vnto ſuche a wretche. Thou knoweſt thy ſeruaunt / and well vnderſtandeſte that no thynge good ys in hym. wherfore thou ſhuldeſte do thys grace vnto me. ¶Than I confeſſe myne vnworthyneſſe and knowlege thy bountye and prayſeth thy pyte and gyue vnto the thankes for thyne ſo moche great charyte.

Thou doeſt thys for thy▪ ſelfe good lorde / and nat for my me ryte: to the ende that thy bountye may the more be knowen vnto me. Thy charyte is more largely verifyed / & thy mekeneſſe commended more perfetely: ſythen that it thus pleaſeth the / and ſo thou haſt commaunded it to be done: this thy pleaſure contenteth me: and wyth my wyll my wyckednes ſhall nat reſyſte the. ¶O ſwete and beny •• e Iheſu howe great reuerence and gynynge thankes with perpetuall prayſynges be due vnto the my goode Lorde Ieſu Criſt that by thy pleaſure and wyll I may receyue thy bleſſed body: whoſe worthynes no man is founde able to declare or exp̄ſſe. But what ſhall I thynke of this communion whane I ſhall come vnto the my lorde god whiche I can not duly honoure / and yet I deſyre deuoutly to receyue the. what maye I thynke better and more profytable for me: thane to meke my ſelfe holy before the: and to prayſe thyne infynyte bounte aboue all thynge. I prayſe the me lorde god euerlaſtingly and dyſprayſe my ſelfe and ſubmytte me vnto the depneſſe of my wretchydnes. ¶ O my god thou arte ſaynt of all ſayntes / and I the fylthe of all ſynners yet thou inclyneſt thy ſelfe vnto me that am nat worthy to beholde the.

¶ Alas my ſwete creature that ſo mekely comeſt vnto me / and wylleth to be wyth me / and deſyreſt me vnto thy dyner and gyueth vnto me the mete of heuen and the brede of aungels which is brede of lyfe: and no leſſe thynge than thyſelfe whych is deſcended from heuen and gyue lyfe vnto y• worlde. Lete vs ſe here what great loue procedeth frome the / and what gentylnes doth ſhyne▪ vpon vs.

¶ Howe great yeldynges of thankes / and louynges be due vnto the of vs ſynners. O howe profytable and howe helthe full was thy councell whanne thou inſtytute / and ordeyned thys gracious gyfte. ¶ O howe ſwete / and Ioyous ys that feſte wherin thou haſte gynen vnto vs the fedynge of thy p̄ cyons body. ¶ O good lorde howe merueylous be thy operacyons / and howe myghty is thy vertue / and thy trouthe vnable be tolde. Thou haſt ſayde and all thynges were don and all that thou haſte commaunded: hathe taken effecte. A merueylous thynge to be beleued / and ferre aboue y• underſtandynge of mā that thou my Lorde god very god and man art holy conteyned vnder a lytell lykeneſſe of bred and wyne / and thou art hole receyued withoute conſumynge of hym that ſo receyueth the.

¶ Thou Lorde of all that haſte no nede of any thynge / yet thou haſte wyllede to inhabyte within vs by thys thy hooly ſacrament. Lorde kepe my herte and my body vndefyled to the ende: that with a pure and a Ioyous conſcience I may often receyue the to my euerlaſtynge helthe.

¶ Thiſe holy myſteryes whiche be inſtitute / and ordeyned chyefly vnto thy honour and perpetuall remembraunce.

¶ O my ſoule reioyſe the / and gyue thankynges vnto thy god for his noble gyfte / and ſynguler comforth that it lyſte hym here in thys vale of teres thus to cōforte the. For as often tymes as thou remembreſt thys myſtery / and receyueſte thys bleſſed body of our lorde: ſo often thou receiueſt the werke of thy redempcyon / and arte made partener of all the merytes of our lorde Ieſu cryſt. For his charyte is neuer myniſſhed. & the greatneſſe of his mercy is neuer conſumed. wherfore thou oughteſt to diſpoſe the alwaye with a newe reuoluynge of thy thought & oughteſt to conſider this great myſterye of thy helthe by attentyue reyſynge of thy ſoule.

¶ And this werke ought to be vnto the as greatly newe and ioyous whan thou receyueſt it. as if that ſame day our lorde had firſt deſcended in to the wombe of the virgyn mari to be made man / orelles he that daye had ſuffred dethe for the helthe of man vpon the croſſe.

¶ What greate profyte it is often to receyue the body of our lorde Ieſu cryſt. C .iii.a

LOrde I come vnto the to thende that welthe may come vnto me of thy gyfte / and that I may Ioye at the holy feeſt that thou haſt made redy vnto me pore wretche by thy ſwete benygnyte: in the whiche my ſauyoure is all that I may or ought to deſyre: for thou art my helthe my redempcion / my ſtrength / honour / and ioy. Alas my lorde god make me thy dayly ſeruaunt Ioyous. For my lorde Ieſus I haue reyſed my ſoule vnto the / and nowe deſyrethe deuowtly & reuerently to receyue the in to my hows / to thende I may deſerue with zachee to be bleſſid of the / and to be accompted amonge the children af Abraham / ¶ My ſoule deſireth thy body / my herte deſyrethe to be vnyght wyth the. Gyue thy ſelfe vnto me good lorde / & than I ſuffiſed: for withoute the no conſolacyon / nor comforte ys good: withoute the I may nat be / and withoute thy vyſytacyon I may nat lyue. wherfore it be houeth me often tymes to come / and approch to thy hyghe p̄ſence to receyue the for the remedy of my helth to the entente I fayle nat in the waye of this mortall lyfe if I were defrauded from thy ſprytuall noryſhynge.

¶ Alſo my ryght mercy full lorde Iesu whan thou haſt preched vnto the people / and heled them of diuers ſykenes thou haſt ſayde I wyll nat leue theym faſtynge / and without refeccion leſt peranenture they myght fayle in theyr way. Do wyth me than good lorde in that maner: ſyth thou haſt lefte thys holy ſacrament for the comforte offeythfull people: for thou arte the ſwete refeccion of the ſowles of theym that haworthely receyued and eten the / and they ſhall be perteners and inherytours of the eternall ioye. Certeyne ytys vnto me neceſſary that ſo often ſynnes and ſo ſone keles and at euery houre fayles to come vnto the: to thende that by contynuall oryſons and confeſſions / and by the receyuynge of thy holy body I may puryfye / and renewe the heete of my refeccyon For perauenture in abſteynonge me to longe to receyue the: I may leue / forgete / and renne from my good purpos. For the wytte of man and woman from theyr chyldhod be inclyned vnto euyll. And if thys dyuyne and godly medycyne helpe vs nat: incontynent we fall vnto worſe. Than thys holy cōmunyon draweth men from euyll / and comforteth theym ageyne in goodneſſe: for I am many tymes neclygent / and often keled whanne I commune / or worſhyp my god. what ſhulde I thanne do if I toke nat that medecyne / and aſke of hym grace and helpe. And albe it I am nat alwaye well diſpoſed to receyue my creature. yet ſhall I put me vnto peyne to receyue theſe ſacrede myſteryes in tyme conuenable: ſo y• I maye be made a partener of ſo greate grace. ¶ For ytys one of the mooſte pryncypall conſolacyons vnto a feythefull ſowle: for the tyme they ſhall make theyr pylgrimage towardes in this mortall body / and to the entent we may haue the more mynde of thy benefytes. ¶ My lorde god I ſhall more often receyue y•: my louige Lorde wyth a deuout thought O merueylous gentylneſſe of thyne vnſpekeable pytye towardys vs: that thou lorde god creatour and gyuer of lyfe vnto all ſpirytes / hathe wylled to come to one ſo pore aſoule with the deite / and humanyte. and my pore lene & dryeſoule hath lyſted to be made fatte with thy grace and thy holy vnccyon of thy ſwete ſpiryte. O happy thought and well happy ſoule that deſerueth deuoutely to receyue hys god hys lorde and creature: and in that receyuynge to be fulfylled with ioy and ſpirytuall gladneſſe. O what great lorde receyueſt thou O what and howe great and hoſt enterteyneſt thou into thy lodgynge. Howe ioyous a felowe takeſt thou into thy hows Howe feythefull a frende thou admytteſt vnto the. O howe good / noble / and ſwete eſpouſe enbraceſte thou which ought to be byloued and deſyred aboue all thynges. O ryght ſwete beloued lorde / the heuen and erthe and all the ornamentis of theym holdeth ſcylence in the preſence of thy face. For what prayſynge honour / and beautye they haue it ys of thy mercy and largenes / and can not be lyke vnto thonour and beaute of thy holy name: of thy ſapience: wherof there ys no noumbre nother ende.

¶ Howe many cōmodities be gyuen vnto them that deuoutly receyueth this holy ſacrament C iiii.

• I lorde god I humbly beſeche the to preuent me thy ſeruaunt in the bleſſynges of thy ſwete mekenes So that I may deſerue to cum worthely / & deuoutly to the holy ſacrament mooſte to be magnyfied. Stere my herte & loſe it frome the dull heuynes of my mortall body. Uyſite me wyth the meſſāger of helth / and gyue me to taſt thy ſwetnes ſpirituall whiche is hydde fully in the ſacrament as in a foūtayne of all ſwetneſſe. Illmyne myne iyen to beholde thys greate myſterye / & ſtrongly conferme me to beleue ye feithe vndoutable for it ys thy werke & nat the power of man it ys thy holy ordynaunce and not by mannys deuyſe. For there is no mā foundeable of hym ſelfe to conceyue & vnderſtande theſe holy myſteryes whiche paſſeth the ſubtylte of aungels. ¶ Than Howe may I pore vnworthy ſynner which am but erthe and aſſhes ſerche & conceyue ſo hygh & holy ſecryſye / lorde I come vnto the in ſymplenes of herte / & in ferme feythe / and by thy cōmaundement / & withe meke hope / an reuerence. And truely I belyue that thou arte here preſente in thys holy ſacramente very god and man. And thou wylte I ſhall receyue the / and Ioyne me vnto the by charyte. wherfore I humbly pray / and requyre that it may pleſe the to gyuevnto me thy ſpecy all grace: ſo that I may be all relented / and flowe in thy loue in ſuche wyſe that I ſhall not deſyre any other conſolacyon. For thys hygh worthye ſacrament ys the helthe of ſoule / and body. It ys the medycyne of all ſpyrytuall ſekenes: in the whyche my ſynnes be heyleed: paſſyons be refrayned: temptaciōs be ouercome / and mynyſſhed: more greate graces be gyuyn the vertue begonne increaſed / faythe ys eneſtabyſſhed / hope ys made ſtronge and fortyfyed: charyte ys brannynge & ſpred abrode ¶O my god the defender of my ſoule / and the repayrer of the weykeneſſe of man / and the ſender of all Inwarde comforte, Thou haſt gyuen / and dayly gyueth vnto thy well beloued frendes in thys holy ſacrament deuoutly receyuynge it many commodites. For thou infuſeſt into theyr ſoules grete comfort agaynſt dyuers trybulacions: and frome the depneſſe of theyr owne ouerthrowynge: thou areyſyſt them to the hope of thy dyuyne helpe. And with a newe grace thou inwardely reneweſt / and lyghtneſt theym in ſuche wyſe as they that fele theym before the receyuynge of the Sacrament heuy / and dull / and ouerthrowen / and without affeccyon / and moyſter of deuocyon. ¶ After that they haue ben fedde wythe thys heuenly mete / and brynke: they haue founde them ſelfe chaūged into a merueylous Ioye: whiche thynges thou doeſt vnto thy choſen people by diſpenſacion of thy pure bounte: ſo that they mayeveryly knowe by open experyence / that nothynge they haue nor may haue of them ſelfe / and what grace / or goodnes they haue it cometh of the. For of theym ſelfe they be colde harde & vndeuoute: but of the they be made feruent Ioyous & deuoute. For who ys he that cometh mykely vnto the fount • yne of ſwetnes: and ſhall not brynge ſome litell quantite of ſwetnes therfrom. I ſhall alwey put my mouthe vnto the hole of the heuenly pype of that founteyne: that I maye at the leſt take a lytell droppe to ſatyſfie my thyrſte: ſo that I be nat all drye. And though I may nat be heuenly enflamed as y• cherubīs & ceraphyns yet wyll I enforce me to deuociō and prepare my herte mykely to receyue thys holy louynge ſacrament & ſhall deſyre to be enbraced with a lytell flame of that goodly loue. O good Ieſu holy & right pyteous ſauior what ſo euer vertue / or goodnes y• fayleth in me: I benigly beſeche the graciouſly of thy pyte to ſupplye it by thy greate mercy. Thou that haſt called all feithfull creatures īſayīge vnto theym▪ come ye all vnto me that labour & be charged: & I ſhall refreſſhe you. But alas good lorde I pore ſynnerlabour in theſwette of my vyſage / & am tormented with ſorow of my hert. I am charged with ſīnes and trauailed with tēp tacyons / entryked and oppreſſed with many yuell paſſions And lorde there is none that may delyuer me or make me ſafe. but thou my only god and ſauyour to whome I commytt me and all my cauſes: to thende thou kepe me and lede me to the lyfe eternall: Receyue me vnto the praiſynges of thy name that haſt made redy vnto me thy precyous body / & blode to mete and drynke. My lorde god and ſauyour graūte vnto me by thy greate bounte that in cuſtomable receyuynge of thy holy myſterye: the affetcyon and deſyre of my deuocyon may be encreaſed.

¶Of the dygnite of the ſacrament of the aulter & of thordre of preſthod. Cap̄ .v.

IF thou haddeſt the puryte of aungels and the holines ofſaynt Iohn̄ Baptyſt: thou ſhuldeſt nat be worthye to receyue / or trete of that holy ſacrament: for that is nat due to the merites of men / that a man ſhulde conſecrate & treate of the ſacrament of thys bleſſed body of Ieſu criſt / aud take in mete the brede of aungels. O great myſterye and the meruelous dignyte of preſtys: vnto whome is gyuen that: that is nat graunted vnto the aungels. For the preſtis only duely ordred in the churche of criſt haue power to do and to conſecrate the holy dody of Ieſu criſte. Certeynly the preeſt is the mynyſter of god: vſynge the worde of god: by the cōmaundement and ordynaunce of god. But god is the pryncipall & īuyſible werker: to whome be ſubmytted all creatures to be ordred after his wyll / and all to obey vnto hys cōmaūdemēt Than thou oughteſt more to beleue in almyghty god & i y• right excellent ſacramēt: than to thy ꝓpre will or any otherviſible tokē. And therfore to thys holy werke thou oughteſt to come with great drede and reuerence. Take hede than and ſe from whome thys myſterye is gyuenvnto the: and that is by the puttynge to of the handes of the Byſſhoppe thou arte admyttede vnto that hye cometh. Beholde nowe thou arte made a preſte / and ſacreyd to do this holy miſtery. Se than that feithfully and deuoutly / and in due tyme thou offre thy ſacryfice vnto god / and ſhewe thy ſelfe irreprouable & wyth oute defaute. Thou haſt nat louſed thy charge of lyuynge: but haſt bounde the wyth a more ſtrayte bonde of diſcyplyne and arte holden to a more great parfeccyon of holynes The preeſte ought to be adnowrded wyth all vertues: and gyue all theyr example of good / and holy lyfe. Hys conuerſacyon ought nat to be wyth comon people / or the weyes of comon men: but with the aungelles in heuen: or wyth the perfight men in the erthe. ¶The preeſte clothede wythe holy veſtymentes: occupyeth the cometh of Ieſu criſte / to thende that he may humbly praye vnto god for hym ſelfe / & for all other. For he hath bothe before hym / and behynde hym the ſygne of the croſſe: that he may contynually remembre the paſſion of our lorde ieſu criſt. Before hym he bereth the croſſe to the ende that he dilygently beholde the traces and the examples of our lorde Ieſu criſte: and that he feruently ſtudye to folow theym. Behynde hym alſo is ſigned with the croſſe to the entent he ſhuldeſuffre for the honoure of god all aduerſytyes / Iniuries done vnto hym of other. Before hym he bereth the croſſe for that he ſhulde be wayle ꝓpre hys ſines. And behīde hym lyke wyſe by great compaſſyon to ſorowe the ſinnes of other / and to knowe hymſelfe that he is a man betwene god and the ſynner. And that he depart nat from oryſon / and frō y• holy oblacion to the tyme ye he deſerue to purchaſe the grace of god. whan the preſte ſayth maſſe he honoureth god / he gyueth ioy vnto the aungels: he edyfieth the churche / he hel: peth the louīge people / he gyueth reſt to them chat be paſſed and maketh hym ſelfe partyner of all good werkes.

¶ A inwarde remembraunce and excercyſe that a man ought to haue afore the receyuīge of the body of our lorde Ieſu criſt. Cap̄ .vi.

LOrde whan I thynke of thy worthyneſſe and of my great fylthynes / I tremble ſtrongly & am confounded in my ſelfe. For if I receyue the nat I fle the eternall lyfe & yf I vnworthyly receiue the I renne in to thy wrath what ſhall I thanne do my good lorde my helper / ptectour / comforter / and ryghtſure counceller in all myne infyrmytes / and neceſſities. Teche me good lorde thy right weye / and purpoſe vnto me ſome excercyſe cōuenable to the receyuynge of thys holy myſtery. For it ys neceſſarye vnto me and greatly profytable to knowe howe deuoutly and reuerently I ought to prepayre my herte to receyue thys holy ſacramēt or to make ſo goodly ſacryfyce.

¶ The remēbrynge of his ꝓpre conſcience with pourpoſe of amendment. Cap̄ .vii.

THe preſte aboue al thynges ought to deſyre with ſouerayne reuerence and profounde mykeneſſe of hert full / and ferme fey the / humble hoope / and pyteous entente to the honour af god to celebrate take / and receyue this worthy ſacament: examyne dylygently / and make clere / & open the conſcience by true contrycion / and meke cōfeſſion as far as he hath power: ſo that thou knowe no thīge that greuethe or byte thy ſayde conſcience / orlete the frely to come vnto the ſame daily. To haue diſpleaſure of all thy ſynnes in generall and for thy exceſſes and ſynnes thou oughteſt to haue ſyghinge and ſorowe more ſpeciull. And if the tyme ſuffre it confeſſe vnto god in ſecrete of thy herte the myſeryes of all thy paſſyons: wepe and haue ſorowe that thou art yet ſo carnall and worldely / and ſo euyll mortyfyede frome thy paſſyons ſo full of mocyons and concupiſcences / ſo euyll compoſed / & ordred in thy outwarde wittes ſo often appliede vnto vayne fantaſies: ſo moch enclyned vnto outwarde thinges: ſo necligent in the in warde ſpirituall thinges ſo redy to laugh and to all diſſolucion: ſo harde to wepe & to cōpunccyon: ſo redy to folowe the loſe mauer and the pleaſures of the fleſſhe: and ſo ſlowe and dull to the feruour of vertue: ſo curious to behol de / and to here newe fayre thynges: ſo neclygent / and lothe to lerne and deſyre thynges that be meke and abiecte: So couetous to receyue and poſſed many goodis. & ſo ſcarſe to gyue theym / and glad to holde and reteyne theym: ſo euyl auy ſed in ſpekynge / & ſo incontynent to be ſtyll: So vnordred in maners: ſo inportune in thy dedes: ſo gredy / and ſo quycke in thy mete: ſo deffe vnto the worde of god: ſo redy to reſt ſo vnluſty to labour: ſo wakynge to fables: ſo ſlepy to holy vygillys: ſo neclygent vnto the ſeruyce of god: ſo ſpedy to then de therof: ſo wauerynge to take hede: ſo colde in deuocion in the tyme of the maſſ • : ſo drye in receyuynge of the ſacramēt ſo ſoone withdrawen / ſo ſeldome well gadred vnto thyſelfe ſo ſodeynly moued vnto wrath / ſo eaſely ſtired: to the diſple aſure of other / ſo haſty to iuge / ſo roughe in rep̄uynge / ſo ioy ous in ꝓſperite / ſo weyke in aduerſite / ſo often pourpoſynge many good thynges / and lytell bryngeth to good effecte Theſe and other thy defautes with ſorowe / & great dyſpleaſure of thy ꝓpre fragylyte confeſſed and ſorowfully be wept, Set the than with full purpoſe alweyes to amende thy ſelfe and to ꝓfyte from better vnto better / and after offre thy ſelfe with playne reſignacion & entyer wyll to the hononre of my name perpetuall ſacryfyce withyn the aulter of thyne herte. Teat is to knowe thy ſoule and body cōmyttynge feythfully vnto me / that thon ſo may deſerue worthely to come and offre thy ſacryfyce to god and to receyue the ſacrament of my body helthefully. For no oblacion is more worthy nor no ſatyſfaccion can be ſo great for to deface the ſynnes of man: as to offre hym ſelfe to god purely / and entyerly with the oblacyon of the holy body of Cryſt Ieſu in the maſſe and the holy communyon. And they who ſomeuer ſhall do as moche as lieth in theim and haue very repentaunce of thyr offences paſſed: as oft as they ſhall come vnto me they ſhall recouer pardon and grace. I am lyfe and wyll nat the deith of a ſynner: but rather wyll that he retourne and lyue agayne. And than wyll I nomore remembre his ſynnes & treſſpaces: but all ſhalbe forgyuen & pardoned vnto hym.

¶ Of ye oblacion of Ieſu Criſt in the croſſe of ye ꝓpre reſignacōn that man ſhulde make of hymſelfe. Ca .viii.

OMan as I dyd offre my ſelfe / and my free wyll vnto god my fader my handes ſprede on the croſſe / and my naked body forthy ſynnes. In ſomoche that no thynge remayned in me / but all paſſed in ſacryfyce to apeaſe his wrathe: in lyke wyſe thou oughteſt to offre vnto me wyllyngly thy ſelfe in pure oblacion dayly in the maſſe wythe all thy affec • yons / and ſtrengthes as profoundely / and feruently: as thou mayſt. what aſke I of the more but that thou ſtudy to reſygne thy ſelfe vnto me enterely. what thynge ſo euer elles thou gyueſt vnto me: I haue no cure. For I demaunde nat thy gyftes: but only thy ſelfe. As no thynge ſhulde ſuffyce vnto the wythoute me. Lyke wyſe no thynge maye pleaſe vnto me what ſo euer thou ſhalte gyue thou offre nat thy ſelfe vnto me. Offre the than gyue the holly vnto me. & that oblacyon ſhalbe acceptable. Beholde I dyd offre my ſelfe holy vnto my fader for the / and for the I dyd gyue all my body & blode to the ende that I ſhulde be all hole thyne / & thou myne alſo. But and thou reſt in thy ſelfe and with good wyll preſēt the nought vnto me: thane there is no full oblacy on nouther entyer parfyte vnyon betwene vs. For the fre oblacyō of thy ſelfe in to the handes of almyghty god: ought to go before al thy werkes if thou wylte opteyne lybertye & grace. And the lacke of thys is the cauſe that ſo fewe folke be illumyned and haue inwarly lybertye. For they can nat renounce them ſelfe My ſentence is ferme / & ſtable: that none may be my diſciple without he renounceth all that he hath. Than yf thou deſyre to be my dyſyple offre thy ſelfe vnto me with all thyne affeccyon.

¶ That we ought to offre vnto god all that we haue / & to praye for all people. Cap̄ .ix.

LOrde all thynges that be in heuē and in erthe be thyne / and my wyllynge deſyre ys to offre me vnto the perpetually in oblacyon: So that I maye be thyne euerlaſtyngly. And thys daye good lorde I offre vnto the my ſelfe perpetually to be thy ſeruaunt wyth my herte and ſoule fully to contynue. I beſeche the receyue thys holy oblacyon of me that am vnworthye to offre me vnto thy precyous bodye in the preſence of aungels aſſyſtynge inuyſyble to the ende: that it may be to the helthe of me / and all thy people. Lorde I alſo offre vnto the all my ſynnes whyche I haue cōmitted before the and thy holy aungels: ſyth the fyrſt day that I beganne or in any wyſe myght ſynne vnto thys preſente daye. And I beſeche the to inflame me with the brennynge fyre of charyte: and to deface / and put awey all the condyſyons of my ſynnes. Clenſe my conſcyence from all ſynne / and reſtore it vnto thy grace: that by ſynne I haue loſte. And perfectly pardone me of all myne offences: that I may receyue perfightly the ſwete kyſſynge of peas. what may I do more for me ſynne: but mekely confeſſe theym with ſorowfull wepig. and inceſſauntly prayinge the of thy pyte ous mercy.

¶ I beſeche the lorde exalte me: and be vnto me redy whan I am before the. O my good lorde ſoueraynly all my ſynnes dyſpleaſith me. and by thy grace I wyll neuer begīne them agayne: but euer ſhall haue ſorowe for theym as longe as I ſhall lyue: and ſhalbe redy to do penaunce / & make ſatiſfaccyon of the beſt of my lytell power. ¶ Wherfore nowe good lorde pardon me of my great and abhomynable ſynnes and for honour of thy holy name ſaue my ſoule whiche thou haſt derely bought with thy mooſt precyous blode. And I commytte me good lorde vnto thy great mercy / and reſigne me hooly vnto thy handes. Do with me Lorde after thy boūte and nat after my malyce / and iniquite.

¶ Alſo I offre vnto the all my dedes that I haue done: albe it they be full fewe / and vnperfight: that thou maiſt ſanctyfye & amende theym as they be agreable / & acceptable vnto the. And alweyes good lorde drawe me from better to better / and conduyte and lede me ſlouthfull and vnworthy ſynner vnto good and laufull ende.

¶ In lyke wyſe I offre vnto the: the deſyres of all deuowte perſones: the neceſſytes of all good dedes of my kynſefolke and frendes / and of all theym that haue done me goode / or be dere vnto me / and all other for thy loue / and they that haue deſyred / or requyred me to make ſacryfyce for theyr frendes lyuynge / or paſſed the worlde: So as they may ſele helpe / Conſolacyon / Defence / And Preſeruacyon frome all parels by thy grace / & delyueraūce of peynes ſo as they may yelde vnto the Ioy & gladnes with magnyfyinge & praiſīge of theyr delyueraunce.

¶ I offre vnto the alſo prayers & holy oblacions for al them ſpecyally that hath cauſed vnto me heuyues / hurte / or any maner of damage. ¶ And lyke wyſe for theym that I haue troubled / greued / vexed / or ſclaundred in wordes / or dedes knowyngly / ignoraūtly to the ende bleſſed lorde that we all may be pardoned of our offēſis don the one agaynſt y• other And good lorde Ieſu take from our hertis all ſuſpeciō / wrathe & indignacion / and all that may breke / or let charyte or dimynyſſhe vs from thy eternall loue. O lorde haue pyte, bleſſed Ieſu haue pyte: & gyue thy mercy vnto all theym that aſketh it: and thy grace vnto theym that haue nede. And make vs ſo worthy to haue that grace that we may go vnto the lyfe eternall.

Amen.
¶ That the holy ſacrament ought nat lyghtely to be forborne. Cap̄ .x.

IT behoueth the often to tetourne vnto the fountayne of / grace mercy / bountye / pyte / and puryte: that thou mayſt be clenſed from thy vices & paſſions: ſo as thou maiſt be made more ſtronge / and wakynge agaynſt all temptacions and ſubtyll craftes of the fende. For thy ennemye knowynge the greate frute / and remedye of receuīge of this holy ſacrament enforcethe hym by allmaner of accaſyons that he may to drawe the vnto hym agayne / and letteth the feythfull and deuout people whan any dyſpoſethe theym to the receyuynge of thys holy cōmunyon. The ennemye Sathan putteth vnto theym the mooſt greuous temptacions that he may. Alſo it ys wrytten in the hyſtorye of Iob. thys yuell ſpiryte cometh amōge the chyldren of god to thende that by his curſed cuſtome / he perturbeth / ꝑplexeth / and maketh theym dredfull dymynyſſhynge theyr affeccyon / and inpugnynge theym of theyr feythe: ſo that ꝑauenture, they leue their good purpoſe of that holy body that they at that tyme come for to receyue: but we ſhulde take no thought nor feare of the crafty cautiellesof that falſe enemye y• be ſo foule & horryble: but all ſuche fanteſyes we ſaulde caſt agayne at the hede of that wicked ſpirite. it is a pore myſchyuous ſpirite that ſo letteth & mockety vs. And for any aſſaultes or cōmocōns that he excyteth. thys holy ſacrament ought nat to be lefte. Alſo often tymes to great ſolicytude for deuocion to be had letteth and ſomtyme ceryouſnes of confeſſyon to be made: But do after the councell of the wyſe / and take away this anxietye & ſtryple: for it letteth the grace of god / and deſtroyeth deuocyon And leue not the holy receyuynge of Ieſu cryſt for lytell tribulacōn. or deieccion / puſyllanymyte: but wyth good wyll go vnto the cōfeſſour / and pardon all other that haue offended the: and if thou yaue offended any other mekely aſke for gyueneſſe. And thanne drede not: but god wyll pardon the. what ꝓfiteth it longe to tary frome confeſſion / or to deferre the receyuynge of thy bleſſed ſauyour. Firſt pourge the and caſt out the venym / and than haſte the to take the remedye And thou ſhalte fele the moche better: thann yf tyou haddeſt deferred it. For if thou thys day lyue the holy receyuīge for coldnes of deuocion & feblenes of mynde: parauenture to morowe thou ſhalte fynde thy ſelfe more ſlacke: and ſo lōge wythdrawe that thou ſhalt fynde thy ſelfe moche worſe / & more vnable. Than as ſoone as thou maiſt: take awey this febleneſſe of mynde and the ſpyce of ſlowth. For alwey only to be in anguyſſhe and heuyneſſe of thy ſynne: paſſynge the tyme in trybulacyon / and for dayly obſtacles īperfeccions to with drawe the from theſe dyuyne myſteryes: wythout tournīge vnto the pytyous meryte of our ſauyour cryſte Ieſu. it helpeth the nought: But greatly the longe taryinge to receyue thy ſaueour / anoeyth / and taryethe the / & ſhall brynge dayly vnto the a more ſlouthfulneſſe. ¶ But alas for ſorowe: ſome colde / and deſolate perſones gladely ſeke cauſes of taryinge from confeſſion / and from the receyuynge of this holy ſacra ment / and for that they couete many delayes: leſte they ſhall be bounde to gyue theym ſelfe to a ſtraytter maner in the ordre of theyr lyfe. Alas howe lytel charyte & howe ſklender deuocyon haue they that putteth aweye ſo eaſely the receyuinge of thys holy ſacrament. O howe happy be they and agreable vnto almyghty god that ledeth ſo holy a lyfe: that they may kepe their conſcience in clene and pure drede: ſo as they may dayly diſpoſe and make theym redy / and wyth greate affeccion deſyre to receyue that holy ſacrament: if it were lefull at all tymes. Neuertheles ſomtyme by mekenes to abſteyne / or for other lefull cauſes that may lett with reuerence is to be prayſed: But if ſlouthe / or neclygence holde hym: he ought to endeuour hym as far as in hym ys / & our lorde ſhall be p̄ſent at his deſyre: which wyll ſpecially beholde his good wyll. but whan he is lawfully let / & if ye haue a good wyll / & pyteous mynde to receyue his maker: yet he ſhall not fayle to haue the frute of that bleſſed ſacrament. For euery ꝑſone wyth perfite deuocyon may euery day receyue that holy ſacrament ſpūally to his helthe & without denyinge. & in certeine tymes & dayes eſtablyſſed: he ought to receyue the body of his ſaueour with effectuall reuerence ſacramentally. And that to ſeche & to do it more to the praiſynge & the honoure of god almyghty than to his owne conſolacōn. For as often as he ſpūally is comuned & refreſſed īuyſibly: ſo often he remē breth deuoutly the myſterye of the īcarnacōn of criſte / & hys peinfull paſſion & is kindled in the loue of hym: he that otherwyſe nat p̄payreth hym ſelfe but at the tyme of a greate feeſt or ellys by cuſtome he is cōpelled. he ſhall often tymes be ful vnredy. Bleſſed is he that offres hym ſelfe vnto almyghty god as oft as he doth maſſe or ellis receyueth this honorable ſacrament. And in doynge this myſterye / nat taryīge / nor to haſty: but kepe the comō maner with ſuche as thou leueſt amōge. Thou oughteſt nat to do that the herers therof take greue / or Irkſomnes: but kepe the comon way after thordynaūces of the holy faders. And do rather cōferme the / to the profyte of other than to thyne owne deuocyon or pryuate pleaſure.

¶ Howe the bleſſed body of our lorde Ieſu criſte is greatly neceſſarye for the helth of mannys ſoule. Ca .xi.

O Ryghtſwete Ieſu howe great conſolacyon & ſwetnes ys it to a deuoute Soule to ete withe the at thy dyner where none other mete is gyuen but thy ſelfe whiche art the only louer & oughteſt to be deſyred aboue all deſyres of mannys herte. & howeſwete a thynge ſhulde it be in thy preſence from the bottom of the herte to ſende oute teris: to dewe / and weſſhe thy p̄cyous fete with the pyteous Mowdeleyne. But where is that deuocyon / or the plenteous effuſion of holy terys: certenly in beholdynge the wythe thy holy aungels. All my herte ought to brenne & wepe with ioye: for I haue veryly the p̄ſēt be though thou hyd vnder a ſtraūge lykenes. for myne iyen myght notſuffice to beholde the in thipropre and godly clernes / nor all the worlde might nat abide to beholde the clerens of thy ioy and maieſte. wherfore good lorde thou helpeſt my weykenes / in that it pleaſeth the to couer thyſelfe vnder the fourme of y• holy ſacrament. I verily worſhip the whome the aungels worſhyp in heuen. but in me it is as yet but ī feith: & the aūgels worſhip the there ī thin owne likenes without couerture. I muſt be content with true feythe & ſo walke tyll the day come of eternall clernes whan the ſhadow of fygures ſhall fynyſſhe. For whan that ꝑfecte day ſhall come the vſage of this holy ſacrament ſhall ceas. For they that be bleſſed in the heuēly ioye / ſhall haue no nede of any ſacramētall medycyne: for they ſhall ioye withoute ende ī the preſence of god ſeynge hym ī his glory face to face / & ſhalbe trāſfourmed from clernes vnto clernes with the godhed īcomp̄ henſible. they ſhall taſt the ſone of god made man: as he was fro the begynnynge / & ſhalbe euerlaſtyngly. I than remembrynge me of the great meruels & ſolace thou ghit be ſpūall: it is to me greuous whanne I remembre thoſe meruels. For all thynges that I here / or ſee in this worlde I compte as no thynge ſo longe as I ſe nat my lorde god in hys glory. Lorde god thou arte my wytnes that no thynge can gyue vnto me comforte / nor no creature may gyue vnto me reſt: but thou my lorde god whome I deſyre eternally to beholde. ¶ But that is a thynge to me nat poſſible: whyle I am in this mortall lyfe. wherfore it behoueth me with great pacyence to ordre my ſelfe / and mykely to ſubmytte me to the in all my deſires. ¶ Good Lorde thy ſayntes that nowe ioye wyth the in the kyngdome of heuen: abode the comynge of thy ioy with great feythe and pacyence as longe as they lyued. I beleue the ſame that they beleued / & hope as they haue hoped: and truſt by the meane of thy grace to come theder as they nowe be. In the meane whyle I ſhall in good & faſt feythe be comforted by examples of holy ſayntes. Alſo I haue full vertuous & holy bokes for the conſolacion and myrrour of my life and aboue all theſe thynges thy right ſacred body for my ſinguler refuge & remedye. I fele that two thynges be vnto me ryght neceſſarye: without whome this miſerable lyfe ſhuld be vnto me inportable: For as longe as I ſhall be holden in thys preſent body: I cōfeſſe me to haue nede of two thynges that ys to knowe of mete and lyght. But therfore thou haſt gyuen vnto me whyche am pore & ſyke thy holy body to the refreſſhinge of my ſoule & bodl. Alſo thou haſt put before my feythe the light of thy holy worde. And wythoute theſe two thynges I myght nat well lyue ſpūtually. For thy word my lorde and god is the light of my ſoule / and the holy ſacramēt is the brede of my lyfe. Theſe two thynges ſo neceſſary may alſo be called the tables ſette on eyther ſyde in the treſorye of holy churche: the one table is of the holy aulter hauynge this louely brede: that is to ſay the precyous body of Ieſu cryſte the other ys the lawe of god • onteynynge the holy doctryne and ſheweth the ryght feyth and ſurely gydynge vnto the in warde ſecryſies where as the holy iuelys called Sctā ſcō rum I yelde vnto the thankes lorde Ieſu cryſte: whyche arte the clernes of eternall lyght. ¶ For thys table of holy doctryne whiche thou haſt mynyſtred vnto vs by thy ſeruaūtes / prophetes / apoſteles / and other doctours. And I yeld • vnto ye thankynges ageyne creatour & redemer of mankynde which haſt declared thy greate charyte vnto all the worlde: & haſ • e prepared thys royalſouꝑ in the whiche thou haſt nat purpoſed to be eten the fyguratyue lambe: but thy moſt holy body and precious blode reioiſynge all thy creatures by that hooleſt and ſwetly fulfyllynge theym with that helthfull chaleys wherin behyd all the delytes and ioyes of paradyſe: and the holy anūgels be fedde with vs with ſwetneſſe moche plentuous. O howe greate and honorable ys the offyce of preſtes: to whome is gyuen power to conſecrate by dyuyne wordes to bleſſe with theyr lyppes to holde with their handes receyue with theyr mouthes / & to mynyſter vnto other the lorde / & god of all maieſte. O howe elene ought to be the hādes: how pure the mouthe howe holy the body / and howe vndefylede the herte or a preſt. vnto whome ſo often entreth the auctour of all puryte. Certeinly from the mouthe of a preſt ought no worde to procede: but that / that were honeſt aud profytable that ſo often receyueth the ſacrament of the holy dody of ieſu criſt. hys iyen ought to be ſymple & ſhamefaſt that ſo cuſtomably beholdeth the holy body. The handes pure to lifte vp vnto heuen: whiche handeleth the creature of heuen / & erthe For ſpecyally a preſt it ys ſayde in the lawe. be ye holy for I your lorde god am holy. O god omnipotent thy grace be vn to vs helpynge ſo that we whiche haue taken the office of p̄ſt hode may reuerently & deuoutly ſerue the with all puryte / & good ꝯſciēce. & if we may not lyue ī ſo great innocency of life as we ought to do: giue vs grace at the leeſt that we may we pe & ſorowe the euylles that we haue commytted: and don ſo that in ſpirituall mekenes / & purpoſe of good wyll we maye from henſforth ſtrongly ſerue the with feruent corage.

¶ With howe great diligence he ought to prepayre hym ſelfe that ſhulde receiue the ſacramēt of ieſu criſt. Ca .xii.

OVre lorde ſayth I the louer of puryte & the liberal gyuer of all holynes: I ſerche the pure clene herte & there wyll I reſt. Make redy than for me thy herte / & I ſhalbe wt the than: as I was with my diſcyples. At Eſter I ſhall come & dwell with the if thou wylte: but thanne it behouethe the to mūdifye & clenſe the habitacōn of thy herte fro all ſynnes: leue all brute & noyſe of the worlde with all thy vyces & incloſe and ſhet the in thy chambre as dooth a ſolytary byrde vnder the eueſynges of an hous. & remembre all the exceſſes & all thi defauttes commytted: with all thy ſoule & bitternes of herte. For a good frende wyll make redy to his welbeloued frende a good and a pleſaūt place to dwell in / & in yt doynge is well knowen with what good affeccion he receyuethe his ſayde frende. It is for trouthe that thou oughteſte to vnderſtande that thou mayſte nat ſatyfye by any meryte or labour of thy ſelfe: nat and thou dydeſt labour with the beſte of thy power by a hole yere thought thou hadeſt none other thynge to do. But thou ſhalt vnderſtande that by my only power and grace: is ꝑmytted / & graūted vnto the to come vnto my table. & if a pore man were called vnto the table of a ryche lorde: and the pore man had none other thynge to gyue ageyne for ye benefytes of that ryche man / but ſwetely / & mekely to thanke hym he wolde do it. ſo oughteſt thou to do diligently as moche as is in the: & nat by cuſtome / or neceſtite: But wyth all drede / reuerence / & affeccyon. Thou oughteſt to take ye bleſſyd body of our lorde god: ſythe that it lyſte the hym to come vnto the. Certeynly I am he that callethe the: & I haue commaūded it ſo to be done / & I ſhall ſupplye that faylethe in the wherfore come and receyue me. & whan in that doīge I giue vnto the the grace of deuocōn: yeld thou thankes vnto me thī god. Nat thynkynge that thou art worthy therof of thyſelfe but that I haue had mercy of the. and yf thou haue nat that grace whan thou woldeſt: but fele thy ſelfe drye / & vnluſty: yet contynue thy oryſou with ſorowfull wepynge / and ſmyte at my dore wythoute ceaſynge vnto the tyme thou maye receyue alytell crome or drope of helthefull grace. & know it of trouth thou haſt moche nede of me: and I haue none of the. Thou comeſt nat to ſanctifye me: but I am he that ſhall ſantyfye the / & make the better to the ende that thou mayſte be vnight with me to receyue newe grace & purpoſe amēdemēt Be nat in wyll to deferre me grace: but with all dilygence p̄ prayre thy herte to receyue withī the thy louynge lorde. & nat only thys prepayre the before thy cōmunyon / but alſo maynteyne & kepe the after the receyuynge of thy ſaid holy ſacrament ī that ſame deuociō ī as moche as thou maiſt. For thou oughteſt to haue no leſſe dylygēce than thou haddeſt afore. For the good & dilygent kepynge of thy ſoule after the receiuynge of the bleſſed ſacramēt is a good p̄paracōn to obteine the more great grace. And they that ſo donat: ſhewe thē ſelfe greatly euyll diſpoſed / whan they habandowne them ſelfe ſo ſoone & ſo largely to outwarde ſolace / & in warde pleaſures wherfore kepe the from great brute & ſpekinge / & abyde in ye ſecrete graces & frutes of thy god. for thou haſt hym yt all the worlde may nat take awey / & I am he to whome thou oughteſt to gyue the by ſuche maner that from henſforth thou liue nomore in thy ſelfe: but in me only.

¶ Howe the deuout ſoule ought effectuouſly with al his herte to be vnight vnto Ieſu criſt. Ca .xiii.

O Lorde who ſhall yelde vnto me that I may fynde the ſole / & that I may open to the all my hert / & ioy with y• as my pore ſoule deſyreth / & that here be no creature to beholde me: but thou alone to ſpeke to me / & I to the goode lord as of cuſtome one frende ſpeketh to a nother ſecretly: here of I deſire & praie y• lorde ieſu to thende yt I may fully be vnyght vnto y• & withdraw my hert fro all other creat thīges that I may ye ſoner lerne ye et̄nall & heuēly thīges by y• meane of the receiuīge of this holy ſacramēt. Alas my good lord whā ſhal I be vnight & gadred all hole ī y• / & vtterly forgete my ſelfe. yu art ī me & I wt the. & thus aſſembled make vs dwell toged er I prai ye truly thou arte my choſen & beloued lorde / and it hath pleaſed thy benygne grace to be inhabited in my ſoule all the dayes of my lyfe. Thou arte my peſeable well: in whome ys ſouereyne peas and true reſt: without the there ys no thinge but labour / ſorow / & infinyte myſery. Thou my god art cloſed & hyd in councel of thy famyliars: whiche be nat comune to the euyll folkes. ¶ But thy familiar ſpeakynge is with the meke & ſymple folkes. O lorde howe goode benygne / & ſwete ys thy ſpirite whiche to the ende thou maiſte ſhe we vnto y• ſonnes & chyldren thy ſwetnes: haſt vouchedſaue to refreſſh theym agayne & gyues to theym refeccion of thy ryght ſwete brede deſcended from heuen. Certeynly there ys none other ſo great a nacion lackynge criſtis feithe that hath their goddis ſo nere vnto them as thou arte our god / & lorde to all thy feithfull cryſten people: to whome thou gyueſt thy bleſed body to ete for theyr dayly cōforte / and to reyſe theyr hertes to hyghe celeſtiall thynges. O what other folkes be there ſo noble as be the criſten people. or what creature is there ſo ſtrōgly beloued vnder heuen as is the deuoute ſoule ī whom god entreth and gyueth fedynge with his owne glorious fleſſhe and blode. O grace ineſtymable & merueylous worthyneſſe O loue without meſure ſyngulerly ſhewede vnto man: But what ſhall I yelde vnto god / & wherwith ſhall I recōpence thys ſo great grace & charite. Truely there is no thīge I mai gyue more agreable to his mercy than to ioyne my hert perfytely vnto hym. And whan my ſoule ſhalbe perfitely vnight with hym: Thanſhall my inwarde parties ioy. And thanne my lorde wyll ſay vnto me / If thou wylt be with me I wyll be withe the. And I ſhall anſwere hym: bleſſed lorde I beſeche the dwelle with me for all the deſyre of my herte ys to be with the inſeꝑable without departynge.

¶ Of the brēnynge deſire that ſome creatures haue in y• bleſſed body of our lorde ieſu criſt. Ca .xiiii.

O Lorde howe great is the multytude of thy ſwetneſſe / whiche thou haſt hyd for them that drede the. whan I remēbre me of many deuoute ꝑſones: that haue come to this thy holy ſacramēt with ſo great feruēt affeccōn / & deuocyon. I am than many tymes ī myſelfe cōfuſed / a haue great ſhame that I go vnto the aulter & table of that holy communyon ſo rudely with ſo colde deuocion / & am ſo drye without affeccion of hert. I am abaſſhed that I am nat all hole īflamed ī thy p̄ſēce / & ſo ſtrōgly drawē / & eſtableſſhed as many good deuoute perſones haue ben. whyche by the greate deſyre of thys holy ſacrament & ſenſible loue of hert myght nat cōteyne ne witholde them from wepynge. But effectuouſly wyth mouthe / hert / & body came vnto that good lorde: as to the lyuynge fountayne of all bountye / & may nat attayne to fulfyll theyr hungre: but if they take thy holy body whiche they ſo de ſiorouſly / affeccōnally / & ſpiritually may receyue. O true / & benygne feythe of theym that p̄uably ſheweth the ornament of thy holy p̄ſence. To them ys verely kno wen theyr god in brekynge of brede / whiche brenneth and broileth ſo ſtrongly the herter of them in the loue of Ieſu Criſt. Certeynly ſuche affeccion / deuocōn / & vehement brennynge loue is far • from me. O good ſwete & benygne Ieſu be vnto me pyteous / and redy to gyue and graunt to thy pore begger ſomtyme to fele a lytell of that hertely loue and affeccion in the receyuinge of thy holy body: to the ende that my feythe may be more ferme & my hope more ꝑfight in thy bountye / and my charite ſomtyme ſo ꝑfightly inflamed that I maye experiently haue the heuenly mannat hat neuer may fayle. I knowe certeinly the myght of thy mercy may lēde me thy grace ſo moche deſired and vyſete me benygly with a brennynge ſpyryte whan the day of thy good pleaſure ſhall come. And▪ though I be nat ī flamed with ſo great deſyre of thy ſpecy all deuout thynges yet haue I deſyre by thy grace to be īflamed with that brennynge loue. Prayinge the good lorde that I may be made • tyner with all ſuche thy feruent louers: & that I may be noū bred in theyr deuout company.

Amen.
¶ Howe mekely thou oughteſt to beſeche the grace of deuocion and to renounce thy ſelfe. Cap .xv.

IT behoueth the inſtauntly to ſeche the grace of deuocyon / & to aſke inceſſaūtly to abyde it paciently feithfully / ioyouſly to receiue it / & mekely to conſerue. & with that ſtudiouſly to remytt vnto god the tyme & the maner of his ſo uerayne vyſitacōn / vnto the tyme his pleaſure be to come vnto the. & prīcipally thou oughteſt to meke the / whē thou felyſt but litell deuocion within the. & for all that thou oughteſt nat to late thy ſelfe to fall / or ſorowe to moche īordinatly. For full often our bleſſed lorde in a ſhort momēt gyueth the which be fore he hath longe tyme denyed. Alſo ſomtyme he gyuethe at the ende of praiours that he dyd deferre at y• begynnīge of y• ſame. If alwey grace were ſo ſone gyuen y• a mā might haue it at his wyll or wyſche / it ſhulde nat be eaſely borne of a weyk & inꝑfect ſoule. And therfore in good hope & meke pacience the grace of deuocion ought to be abyden & yu oughteſte to īpute it vnto thy ſelfe & to thy ſinnes when it is nat gyuen vnto the or when it is ſecretly take awey frome the ſomtyme a litell thynge it is that may let or hyde thy grace if that may be called litell yt letteth ſo great a vaile. But be it litel or great if thou take that ſame awey & ꝑfectly ouercome it thou ſhalt obteyne that thou deſyreſt or incōtynēt that thou with all thy herte haſt geuen thy ſelfe to god. And therfore ſeche nat this nor y• at thy pleaſure: but put the hole in the handes of god Thou ſhalt certenly fynde thy ſelfe vnyght vnto hym / and in great peas of thy ſoule. For ther is no thynge / y• ought to be ſo ſauery & pleaſaūt / as is the pleaſure & deuyne wyll of god Than who ſomeuer lyft vp his intent vnto god with a ſymple perfecte herte / ſo voyde hym & make hym naked from all diſordinat loue or pleaſure to any creat thynges of al y• worlde he is moſt mete to receyue the gyft of deuocion. Forowre lorde gaue his bleſſynge there where he foūde the veſſels clene & voide. And the more perfectly that any renoūce mortifie deſpiſe / & contempne theymſelfe & all the lowe thynges / the ſoner grace ſhall entre & copiouſly aboūd ſo that he ſhall fele his hert lyfte vp as though it were ſet in a fredom and thē he ſhall ſe his hert largely habounde / & meruelouſly Ioy wyth in hym ſelfe for that the hand of god ſhalbe ouer wym and he ſhall ſubmytte hym perpetually into hys holy handes. And ſo ſhall the man be bleſſed that ſecheth god with all his herte & his ſoule ſhall be taken in vayne werkes. But ſuche one certeynly in the receyuynge the holy body of Ieſu Criſte meryteth and deſerueth the grace of deuyne vnyon vnto god.

¶ For he beholdeth nat only hys propre deuocion / & cōſolacyon: but the great honoure & glory of god.

¶ Howe we ought to ſhe we our neceſſites vnto ieſu criſt and aſke hym benygne grace. Cap .xvi.

O Ryght ſwete & moſt beloued lorde / whiche I nowe deſire to receyue. Thou good lorde knoweſt the ſikenes of ſoule and neceſſyte that I ſuffre. In what euylles / and vices I ſlepynge am put. Howe often greued / temptyd / troubled and dyſſolute. I come vnto the lorde to haue conſolacyon and comfort. I ſpeke to the lorde thou knoweſt all my ſecrete and inwarde thoughtes / whiche be▪ manyfeſte / & open vnto the. It is thou only that perfectly mayeſte helpe me for thou knoweſte what vnto me neceſſarye: and of what goodes aboue all other I haue mooſtenede.

¶ Albeit I am poore in vertue: alas yet mercyfull lorde beholde me beynge here before the pore and naked: demaundynge pyteouſly thy ſwete grace & mercy. And geue thy pore begger that dyeth for hunger / ſome of thy heuēly refeccōn and chafe my colde herte wyth the brenninge flame of thy loue. And illumyne me that amblyndede / and maye nat ſee: with that clerenes of thy preſence. ¶ Take awaye from my thought: al the erthely and inwardelye thynges: and turne theym vnto me and make me thynke theym foule and bytter and all greuous and contrarye thynges vnto me.

¶ And they that maye pleaſe the: I maye take alſo in pleaſure. And all erthely creat thynges to haue in oblyuyon / and redreſſe my herte toward is the into heuen. And late me nat wauer nor erre vpon erthe: but thou only to be my ſwetneſſe & conſolacōn: my mete & drynke: my loue and all my ioye: ſo that my wyll be chaunged. enflamed and brenne allvnto the So that I may be made a ſpirite & inwardly vnight vnto y• by grace / & brennynge loue. and ſuffre me nat bleſſed ſauyour to deꝑte from the faſtynge & drye with hunger & thurſt: but do with me mercyfully: as often: as thou haſt done meruelouſly in thy holy ſeruauntes. what meruele is it vnto me that am nat all enflamed in the: ſeynge that thou arte the brē nynge fyre alwey illumynynge and lyghtnynge the vnderſtandynge of thy creatures.

¶ Of the brēnynge loue & great affeccion that we ſhulde haue to receyue our ſauyour criſt ieſu. Cap̄ .xvii.

O Lorde god ī ſoueraine deuocōn brennynge loue / and all feruent offeccion of herte: I deſyre as many other holy / & deuoute ꝑſones haue deſyred to receyue which hath ben greatly pleaſaūt vnto the holynes of their lyfe by great deuocyon. O my god and eternall loue & my eternall felicyte. I by ryght greate deſire wyſſhe to receiue the as worthely / and as reuerently as euer dyd any of thy holy ſeruaūtes. All be it that I am nat worthy to haue ſo greate felynges of deuocion: yet offre I vnto the thaffeccions of my hert asverely as though I had all the brennynge & flamynge deſyres that they had. Alſo I gyue and offre vnto the inſoueraine reuerence / & veneracōn: all that a good debonayer herte maye conteyne. And wyll nat nor couete to reſerue any thynge to myſelfe: but offre and make ſacryfice vnto the with fre / and ꝑfyght wyll myſelfe with all my good is. Lorde god my cre:+ature & redemer thys day I deſire to receyue the with ſuche affeccion / reuerēce / praiſynge / honour worthynes / and loue & ſuche feith hope / & puryte as thy right holy moder & glorious virgyn Marye conceyued the: whanne ſhe anſwerede mekely & deuoutly vnto thaūgell y• ſhewede vnto hir the holy myſtery of the incarnacion of the: the ſonne of god. ¶ Se here the hande mayde of god / ſo be it done as thou haſt ſaid And the right excellent precurſor ſaynt Iohn̄ Baptyſte that wyth great Ioy ſprange in thy preſence by inſpiracion of y • holy gooſt thanne beynge wythin the wombe of his moder. And afterwarde beholdynge the Ieſu walkynge mekely amonge men he greatly mekinge hymſelfe to the ſame wyth a deuout mynde ſayde. The frēde of the ſpouſe ſtandeth and harkeneth & wyth cōforte Ioyes for to here the voyce of the ſpouce. And ſo I wiſche to be enflamed with great & holy deſyre / & with all my herte preſent me vnto the: & for that I gyue & offre vnto the for me / & for all theim that be recōmended vnto my prayers: all the Iubylacōns of deuout hertis wyth brennynge affeccions: that exceſſyue thoughtis: the hye and ſpūall illumynacōns / & the heuenly vicōns wyth all the vertues / & praiſynges as well celebrate as to be celebrate of all y• creatures of heuen & erthe: to thende that thou lorde be worthely prayſed & ꝑpetually gloryfyed of all creatures beſecheynge the lorde to receyue my praiers & deſyres of thy infinite benediccions & prayſynges without ende: which right wiſly be due vnto the after the greate habūdaunce & multytude of thy ineſtymable magnyficence. And ſo my deſyre is to yelde vnto the at all houres & all momentis of tyme / & ſo I deſyre & beſeche all the heuenly ſpirites with all feithfull criſten creatures for to yelde vnto the praiſynges. with effectuous prayers: all the vniuerſall people prayſe the. All generacyons / & kyndes magnyfie the holy / and ſwete name in great Ioye / & brennynge deuocion. & that they that celebratys that ryght hye and holy ſacrament / & receyueth it in playne feythe / and great reuerence & deuocyon: may merite towardis the / and fynde grace & mercy. And for me wretchede ſynner I mekely beſeche the whan I ſhall haue a taſt of that ſwete vnyon / & deuocōn ſo moch wyſſhed & deſired: that I may be fulfylled & fed ſo meruelouſly at that heuenly & holy table: that at my deꝑtinge from thens: thou good lorde wyll haue me pore ſiner in thy pyteous remembraunce.

¶ That a man ſhulde nat be to curious a īquiſitor of y• holy ſacramēt: but a meke folower of criſt ieſu in ſubmittynge his reaſon & felynge to the holy feyth. Ca .xviii.

IT behoues the to kepe the from to curyous īquyſicyon of the ryght profounde ſacramēt if thou wilte nat be cōfoūded in thy proprevyce / and drowned in the deppeth of opinyons. For he that wyll inquire of the hye maieſtye of god: he ſhall anone be oppreſſed & thruſt downe from ye glory of the ſame. God may open more than man maye vnderſtande. The deuoute / & meke inquiſicyon of truthe ys alwey redy to be doctryned and taught. And yf thou ſtudye to god by the holy / true and entyer ſētences of holy faders: it ys nat reprouable: but well to be prayſed. And that ſympleneſſe ys well to be prayſed: that leuethe the wayes of dyfficultyes / & queſtions / and goeth by the playne / and ferme pathe of the cōmaundementes of god. Many haue loſt theyr deuocyon: in ſechynge ſo beſily the hye inſpekeable thynges. ¶ It ys ynoughe to demaunde of the faſt feythe. pure / and clene lyfe and nat the hye and ſubtyll profounde myſteryes of god. for yf thou may nat comprehende and vnderſtande that / that is within the: howe mayſte thou thanne vnderſtande thynges that be aboue the. Submytte the thanne mekely vnto god & all thy vnderſtandynge to the feythe of holy churche / and ye lyght of true ſcience ſhall be gyuen vnto the as ſhalbe to the mooſt neceſſarie and profytable. Some be greatly tempted wyth the feythe of that holy ſacrament: but that is not to be reputede vnto theym: but rather vnto that curſed ennemye the fende. And for that lette not thy good wyll / nor dyſpute nat in thy thowghtes: nor anſwere nat to the doubtes that the ennemye of helle bryngeth before the / but fermely truſt in the wordes of god. and beleue in ſayntes: and holy prophettes: and than ſhall that curſed ennemye ſoone •• e frome the. It is often ꝓfytable that the ſeruauntes of god ſuffre / & ſuſteyne ſuche aſſaultes. For the ennemy tenpteth nat the mys creauntes / & vnfeythfull people: nor alſo the greate ſynners that he ſurely holdeth & poſſedeth: but he tempteth / trayuaileth / and tormenteth in dyuers maners the good feythefull and cryſten creatures. And therfore kepe the alweyes wyth meke true feythe. & doubte the nought: but come vnto thys holy ſacrament with lowly reuerence. And that thou mayſt nat vnderſtande: cōmytte it vnto almighty god / for he ſhal nat diſceyue the: But he ſhall be dyſceyued: that to moche truſteth in hym ſelfe. God walked wythe the ſymple people and ſhewed hym ſelfe openly vnto the meke. He gaue vnderſtandynge vnto theym that were pore in ſpyrite. And he hyd his grace and ſecretes from theym that were proude / high & curious. For the humayne reaſon may lyghtly erre & be diſceyued: but the true feyth may neuer dyſceyue nor fayle. All reaſon and naturail inquyſicion ought to folowe feythe: wt out farther reaſonynge. ¶ Faſt feyth and true loue ſurmō teth all curious inquyſicion: pryncypally in thys mater. and meruelouſly openeth to vnderſtandynge in ſecrete maner of thys holy and ryght excellent ſacrament. ¶ O eterdall god and withoute meſure of myght: and bounte: which haſt made the infinite greate and wounderfull thinges in the heuen and erthe whiche none ys ſufficyent to enquyre / vnderſtand or fynde the ſecretes of thy ſo meruelous werkes. and therfore they be called in eſtymable: for mannis reaſon no wther may / nor can comprehende thy werkes. To whome god lorde almyghty: be gyuen laude / and prayſynge wytheouten ende.

Amen. ¶ Thus endethe the forthe boke folowinge Ieſu Cryſt & the cōtempnynge of y• worlde.

¶ This boke Inprinted at londō in Fleteſtrete at the ſigne of the George by Richard Pynſon Prynter vnto the Kynges noble grace.

Richard Pynſon

Deo gracias.