A boke newly translated out of Latyn in to Englisshe, called The folowing of Christe with the Golden epistel of saynt Barnard. Imitatio Christi. English. 1535 Approx. 463 KB of XML-encoded text transcribed from 197 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A68812 STC 23964.7 ESTC S104929 99840659 99840659 5185

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Early English books online. (EEBO-TCP ; phase 1, no. A68812) Transcribed from: (Early English Books Online ; image set 5185) Images scanned from microfilm: (Early English books, 1475-1640 ; 154:24, 155:01) A boke newly translated out of Latyn in to Englisshe, called The folowing of Christe with the Golden epistel of saynt Barnard. Imitatio Christi. English. Whitford, Richard, fl. 1495-1555? Bernard, of Clairvaux, Saint, 1090 or 91-1153. Epistola de perfectione vitae. English. aut Thomas, à Kempis, 1380-1471, attributed name. [2], C.lxxxxv [i.e. C.lxxxxiv] leaves R. Redman, [London : 1535?] The traditional attribution to Thomas a ̀Kempis is disputed. An English translation, by Richard Whitford, of: Imitatio Christi. Imprint from STC. Includes an English translation, by Richard Whitford, of: Bernard, Saint. Epistola de perfectione vitae. In this edition leaf C1r line 4 ends: "in vaine"--STC. Folio number xlvi is omitted in folio numbering. Identified as STC 23964 on UMI microfilm reel 154; identified as STC 23956 on card at beginning of UMI microfilm reel 155; identified as STC 23965 on target on UMI microfilm reel 155. Appears at UMI microfilm reels 154 and 155 (British Library copy filmed twice). Imperfect--Cf. STC. Reproduction of the original in the British Library.

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eng Meditations -- Early works to 1800. Christian life -- Early works to 1800. 2006-04 Assigned for keying and markup 2006-10 Keyed and coded from ProQuest page images 2006-11 Sampled and proofread 2006-11 Text and markup reviewed and edited 2007-02 Batch review (QC) and XML conversion

¶A boke newely tranſlated out of Latyn in to Engliſſhe / called The folowing of Chriſte, with the Golden epiſtel of ſaynt Barnard.

The introductyon.

HEre after folowethe a boke callyd in latyn (Imitacio Chriſti that is to ſaye in Englyſhe / The foloweynge of Chriſt / wherin be conteyned foure lytell bokes / whiche boke as ſome mē afferme was fyrſt made & compyled in atyn by the famous clerke mayſter Iohan Gerſon Chaūcellour of Paris. And the ſayd four bokes he nowe of late newely tranſlated in to Englyſhe in ſuche maner as here after apperyth / & thoughe .iii. of the fyrſt bokes of the ſayd iiii. bokes haue bē before this tyme right well & deuoutly tranſlated in to englyſhe by a famous clerke called mayſter Williā Atkynſon whiche was a doctour of diuynyte. yet for as moch as the ſayd tranſlatour for ſome cauſe hym mouing ī diuers places lyfte out moche parte of ſome of the chapytres / & ſomtyme varyed fro the letter as in the .iii. chapitre & in the .xviii. & .xix. chapitre of the firſte boke / & alſo in dyuers other chapitres of the ſayd .iii. bokes wyll appere to thē that wyll examyn the latyne & the ſayde firſte trāſlacyon to gyder / therfore the ſayd .iii. bokes be efteſones tranſlatyd in to Englyſhe in ſuche maner as here after foloweth / to ye intēt that they that lyſt may at theyr pleaſure be occupyed with the one / or with the other after as theyr deuocyō ſhal ſtyre thē to whan they haue ſene them bothe. And after the ſayd .iii. bokes foloweth the .iiii. boke whiche was fyrſte tranſlated out of Frenche ī to englyſhe by the ryght noble & excellent princes Margarete late coū teſſe of Richemoūt & De by moder vnto the noble prynce of bleſſed memory kyng Henry ye .vii. father vnto our ſoueraine lorde the kyng that nowe is kyng Henry the .viii. And for as muche as it was trā ſlatyd by the ſayde noble prynceſſe out of frenche it coulde nat folowe the latyn ſo nyghe ne ſo dyrectly as if it had ben trā ſlated out of latyn. And therfor it is now tranſlated alſo out of latyn / & yet neuertheles it kepeth the ſubſtaūce & the effect of the fyrſt trāſlaciō out of frēche though ſōtyme it vary ī wordes as to the reders wyll appere. And in the later ende after the .iiii. boke is a ſhorte & deuout moral doctryne whiche is called the ſpyrytuall glaſſe of the ſoule. And it is ryght good and profytable to euery perſon ofte times to loke vpon it.

¶Here endeth the introduccion And here after foloweth the Imytacyon of Chriſte.
¶Of the Imytacion or olowynge of Chriſte / and of the deſpyſynge of all vanyties of the worlde. The fyrſte Chapitre.

HE that foloweth me ſayth Chriſte our Sauyoure walketh nat in derkenes / but he ſhall haue the lyght of lyfe / theſe be the wordes of our lorde Ieſu Chriſte: wherby we be admonyſſhed and warned that we ſhal folowe his teachynges and his maner of liuynge: yf we wyll truely be illumyned and be delyueryd from all blyndnes of herte. Let all the ſtudy of our hert be therfore frō henſforthe to haue our meditacion holly fired in the lyfe / & in the holy teachyng of Ieſu chriſte: for his techynges are of more vertue & of more ghoſtly ſtrength thā are the techynge of al angelles and ſayntes. And he that throughe grace might haue the inner eye of his ſoule / openyd ī to the ſothfaſte beholdynge of the goſpelles of Chriſte / ſhulde fynde in them (Māna) yt is to ſay ſpiritual fode of the ſoule. But it is oft tymes ſene that ſome perſōs which ofte here the goſpelles of Criſte: haue lytell ſwetnes therī / & that is for they haue nat the ſpiryte of Chriſte. Wherfore: yf we wyll haue the trewe vnderſtandynge of Criſtes goſpelles we muſte ſtudy to cō forme our lyfe to his lyfe as nighe as we can. What auayleth it a man to reaſon highe ſecrete myſteries of the Trynite yf he lacke mekenes wherby he diſpleaſeth the Trinite: truely nothynge / for hyghe curious reaſons make nat the man holy nor ryght wyſe. But a good lyfe maketh hym beloued with god / I had leuer fele compunction of herte for my ſynnes / thā onely to knowe the diffinicion of compūction. If thou couldeſt all the Byble with out the boke and alſo ſeynges of all Phyloſophers by herte what ſhulde it profyte the without grace & charite. Al that is in this worlde is vanyte: but to loue god & onely to ſerue hym. This is the moſte noble and the moſt excellent wyſdome that may be in any creature / by diſpyſyng of this worlde / to drawe dayly nerer & nerer to the kyngdome of heuē. It is therfor a greate vayne / to laboure mordinatly / for wordely ryches that ſhortly ſhall peryſhe & to coueyte honour / or any other inordynate pleaſures or fleſhely delytes in thys lyfe wherby a man after this lyfe ſhal be ſore & greuouſly punyſhed. Howe greate a vanyte is it alſo to deſyre a longe lyfe & lytell to care for a good lyfe / to hide thynges preſent: and nat to prouyde for thynges that are to come / to leue thyngꝭ that ſhortely ſhall paſſe awaye / & nat to haſte thyther where is Ioye euerlaſtyng. Alſo haue thys common prouerbe ofte in thy mynde that the eye is nat ſatiſfied ne fully pleaſed with the ſyght of any bodely thynge / ne the eare with herynge. And therfore ſtudye to withdrawe the loue of thy ſoule frō all thyngꝭ that bene viſyble and tourne it to thynges that be inuyſyble. For they that folowe theyr ſenſualyte hurte theyr owne conſcyence / and leſe the grace of god.

:Agaynſt vayne ſeculer cōnynge and of a meke knowynge of oure ſelfe. The .ii. Chapytre.

EVery man naturally deſyrethe to knowe: but what auayle the knowledge without the dreade of god. A meke Huſbandman that ſeruethe god is more acceptable to him / than is a curyouſe Phyloſopher whiche conſyderynge the courſe of heuen / wylfully forgetteth hym ſelfe: he that well knoweth hym ſelfe is vyle and obiecte in his owne ſyghte and hathe no delyte in the vayne prayſynges of man / if I knewe all thynges that be in this worlde without charite / what ſhulde it auayle me before god that iugethe euery man after his dedes / let vs therfore c ſſe fro the deſyre of ſuch vayne knowlege / for oftētymes is foūde therin greate dyſtracyon and deceyte of the enemy wherby the ſoule is much hindrede and let from the perfyte and trewe loue of god. They that haue great connynge deſyre cōmonly to be ſene and to be beholdē wyſe in the worlde / and there be many thynges that the knowynge of them brynge but lytell profyte and lytell rute to the ſoule / and he is very vnwyſe that taketh hede to any other thynge thā to that / that ſhal profyte him to the helth of his ſoule wordꝭ fede nat the ſoule / hut a good lyfe refreſſheth the mynde / and a clene conſcyēce bryngeth a man to a ferme and a ſtable truſte in god. The more cōnyng thou haſte / if thou lyue nat therafter / the more greuouſly ſhalt thou therfore be iuged for the myſuſynge therof. Therfore ryſe nat thy ſelfe in to pryde for any crafte or cōnīg that is gyuē vnto the but haue therfore the more feare & drede in thy herte / for certayne it is that thou muſte hereafter yelde therfore the ſtrayter accompte / if thou thynke that thou knoweſte many thynges and haſte great cōnynge / yet knowe it for certayne that there be many mo thyngꝭ that thou knoweſt nat. And ſo thou mayſte nat ryghtwyſely thynke thy ſelfe cōning / but oughteſt rather to confeſſe thyne ygnoraunce & vnconnynge: why wylte thou preferre thy ſelfe in connynge before other / ſythe thereby many other more excellēt & more connynge than thou / and better lerned in the lawe? if thou wylte any thyng lerne and knowe profytablye to the helthe of thy ſoule / lerne to be vnknowē & be glade to be holden vyle & noughte and vnconnyng as thou arte. The moſte hygh and the moſte profytable cōnynge is this. A man to haue a ſothfaſte knowlege / and a full deſpyſynge of hym ſelfe. Alſo a man nat to preſume of hym ſelfe / and alwaye to iuge and to thynke well and bleſſedly of other / is a ſygne and a token of greate wyſdome and of great perfection and ſinguler grace / yf thou ſe any perſon ſyne or cōmytte any greate cryme openly before the / yet iuge nat thy ſelfe to be better thā he. For thou knoweſt nat how lōge thou ſhalt perſeuer in goodnes we be al frayle but thou ſhalte iuge no man more frayle than thy ſelfe.

Of the teachynge of trouthe. The .iii. Chapitre.

HAppy and bleſſed is that perſon whome trouthe teacheth / & enformeth nat by fygures / or by deceytfull voyces but as the trouthe is / our oppinyō and our wytte many tymes deceyueth vs / For we ſe nat the trouthe / what auayleth vs the knowlege of ſuche thīgꝭ as ſhall neyther helpe vs at the day of Iugement yf we knowe thē nor hurte vs if we knowe them nat. It is therfore greate foly to be neglygent in ſuche thynges as be profytable and neceſſary to vs / and to labour for ſuche thynges that be but curyous and dampnable. Truely yf we do ſo we haue eyen but we ſe nat / and what auayleth vs the knowledge of the kynde and werkynge of creatures truely nothynge / he to whome the euerlaſtynge worde that is Ieſus ſpeketh: is dyſcharged of many vayne opynyōs / and of that worde all thynges procede and all thynges openly ſhewe / crye and belyue that he is god. No man without hym vnderſtandeth the trouthe ne ryghtfully iugeth / but he to whom all thynges is one and he that all thynges draweth ī to one and all thynges ſetteth in one / and deſyreth nothynge / but one may anone be ſtablyd ī herte and be fully pacifyed in god. O trouthe that God arte / make me one with the in perfyte charyte / for al that I rede / heare / or ſee / without the is a greuous thyng to me for in the is all that I wyll or may deſyre / Let all Doctours be ſtyll in thy preſence: and let all creatures kepe thē in ſilēce & thou onely lorde ſpeke to my ſoule. The more that man is onede to the / & the more that he is gathered togither ī the / the more he vndſtādeth with out labour hygh ſecrete myſteries / for he hathe reſceyued from aboue the lyght of vnderſtandynge. A clene / pure and a ſtable herte is nat broken ne lyghtely ouercome with ghoſtly laboures / for he doth all thynge to the honoure of god / & for he is clerely mortified to hym ſelfe / therfore he coueyteth to be fre fro folowynge his owne wyl. What hyndreth the more than thy affeccions nat fully mortyſied to the wyll of the ſpirite / truely nothyng more. A good deuoute man ſo ordreth his outwarde beſynes that it drawe nat hym to the loue of it / but that he compell it to be obedient to the wyll of the ſpiryte and to the ryght iugement of reaſon. Who hath a ſtrenger batayle: thā he that laboureth for to ouercome hym ſelfe / and that ſhuld be our dayly labour & our dayly deſyre to ouercome our ſelfe / that we may be made ſtrengers in ſpirite / & increaſe dayly from better to better. Euery perfeccion in this lyfe hath ſome imperfeccion annexed vnto it / & there is no knowyng ī this worlde but that it is mixte with ſome blyndnes of ygnoraūce. And therfore a meke knowynge of our ſelfe is more ſyker waye to god / than is the ſerchyng for hyghnes of connynge. Connynge well ordred is nat to be blamed for it is good and commeth of god / but a clene conſcyence and a vertuous lyfe is moche better & more is to be deſyred / bycauſe ſome men ſtudy to haue cōnynge rather than to lyue well. Therfore they arre many tymes & bryng forth lytel good fruit or none. O if they wold be as buſye to auoyde ſynne & to plante vertues in theyr ſoules / as they be to moue queſtions: there ſhulde nat be ſo many euyll thyngꝭ ſene in the world / ne ſo moch euyll example gyuen to the people / ne yet ſo moche dyſſolate lyuyng in religion. At the daye of Iugement it ſhall nat be aſked of vs what we haue red but what we haue done ne howe wel we haue ſayd but howe religiouſly we haue lyued. Tel me nowe where be all the great clerkes & famous doctours whome thou haſt well knowen. Whā they lyued they flouriſſhed greatly ī theyr lernyng / and nowe other men occupie theyr prebendes & ꝓmociōs and I can nat tell whether they thynke any thynge on them. In theyr lyfe they were holden great in the worlde / & nowe is lytell ſpekyng of them. O howe ſhortly paſſeth awaye the glory of this world with all the falſe deceyuable pleaſures of it / wolde to God theyr lyfe had accorded wel with theyr lernynge / for than hadde they well ſtudyed and rede / howe many peryſhe dayly ī thys worlde by vayne cō nynge that care lytell for a good lyfe / ne for the ſeruyce of god. And bycauſe they deſyre rather to be great ī the worlde thā to be meke / therfore they vanyſſhe awaye in theyr lernynge as ſmoke in the heyre. Truely he is great / that hath greate charite: & he is great that is lytel ī his owne ſyght & that ſetteth at nought al worldly pleaſures as vyle dunge / ſo that he may wynne Chryſte. And that perſon is very wel taught that forſaketh his owne wyl and foloweth the wyll of god.

That lyght credence is nat to be gyuen to wordes. The .iiii. Chapitre.

IT is nat good lyghtely to byleue euery worde / or inſtyncte that cōmeth / but the thynge is auyſedly and leaſurely to be cōſydered / & ponddred that almyghty god be nat offē ded thoroughe oure lyghtnes. But alas for ſorowe we be ſo frayle that we anone byleue of other euyll ſoner thā god: But neuertheles parfyte men be nat ſo lyghte of credence / for they knowe well that the frayltye of mā is more prone to euyll thā to good and that it is in wordes very vnſtable. It is therfore great wyſdome nat to be haſty ī our dedes / ne to truſte moch in oure owne wyttes / nor lyghtely to byleue euery tale / nor to ſhewe anone to other all that we heare or byleue. Take al way counſeyle of a wyſe man and coueite rather to be inſtructed and to be ordered by other than to folowe thine owne inuē cyon / a good lyfe maketh a man wyſe agaynſt god and inſtructeth hym in many thyngꝭ that a ſinfull man ſhal neuer fele ne knowe. The more meke that a man is in hym ſelfe and the more obediēt that he is to god / ye more wyſe & the more pleaſe full ſhall he be in euery thynge that he ſhall haue to do.

Of the redynge of holy ſcripture. The .v. chapytre.

CHaryte is to be ſought ī holy ſcripture / and nat eloquence / & it ſhulde be redde with the ſame ſpyryte that it was fyrſte made: we ought alſo to ſeke in holye Scripture ghoſtely profyte / rather than curyoſitie of ſtyle / and as gladly ſhall we rede ſymple & deuoute bokes of hyghe lernynge and connynge / let nat the auctoritie of thyne auctoure myſlyke the / whether he were of great connynge or lytel / but that the loue of the very pure trouth ſtyre the to rede Aſke nat who ſaid this: but take good hede what is ſayde: Men paſſe lyghtly away / but the trouth of god euer abydeth. Almyghty god ſpeketh to vs in his ſcripture in diuers maners without acceptynge of perſons / but our curyoſyte ofte letteth vs in redynge of ſcripture whan we wyll reaſon and argue thynges that we ſhulde mekely & ſimply paſſe ouer / if thou wylt profyte by redynge of ſcripture rede mekely ſimply & faythfully and neuer deſyre to haue therby the name of connynge. Aſke gladly & here mekely the ſayenge of ſayntes: and myſlyke the nat the parables of aunciēt fathers / for they were nat ſpoken without greate cauſe.

Of inordinate affeccyons. The .vi. Chapitre.

WHan a mā deſyreth any thynge inordinatly: forth with he is inquyet in hym ſelfe. The proude man / and the couetous man neuer haue reſte: but the meke man and the pore in ſpiryte lyueth in greate abundaūce of reſt & peace. A man that is nat yet mortifyed to hym ſelfe / is lyghtly tempted and ouercomme in lytell and ſmall temptacyons. And he that is weyke in ſpyryte / and is yet ſomwhat Carnall and inclyned to ſenſyble thynges maye hardely withdrawe hym ſelfe frō wordly deſyres. And therfore he hathe ofte greate grefe & heuynes in hert whan he withdraweth hym from them. And he dyſdayneth anone yf any man reſyſte hym / and if he opteyne that he deſyreth: yet he is inquyeted with grudge of conſcyence for he hathe folowed his paſſion which nothynge helpeth to gettinge of the peace that he deſyred. Than by reſyſtynge of paſſyons is goten the very true peace of herte & nat by folowynge of thē / there is therfore no peace ī the herte of a Carnall man / Nor in the herte of a mā that gyueth hym ſelfe all to outward thyngꝭ / but in the herte of a ghoſtly man or woman whiche haue theyr delyte in god / is founde greate peace and inwarde quyetnes.

That vayne hope and elacyon of mynde are to be fled & auoyded. The .vii. Chapytre.

HE is vayne that puttethe hys truſte in man or in any creature be nat aſhamed to ſerue other for the loue of Ieſu Chriſte / & to be pore ī this worlde for his ſake / truſte nat ī thy ſelfe / but al thy truſte ſet in god / do that in the is to pleaſe hym: and he ſhall well helpe forthe thy good wyll. Truſte nat in thyne owne connynge: ne yet in the connynge or policye of any creature lyuynge but rather in the grace of god whiche helpeth meke perſons / & thoſe that preſume of them ſelfe he ſufferethe to fall tyll they be meke / gloryfye nat thy ſelfe in thy ryches nor in thy worldely frendes for that they be myghty / but let al thy glory be in god onely that gyueth all thynges / and that deſyreth to gyue hym ſelfe aboue al thynges. Exalte nat thy ſelfe for te largenes or fayrenes of bodye / for with a lytell ſyckenes it maye be ſone defoueled / Ioye nat in thy ſelfe for the habylyte / or rydenes of wyt lefte thou dyſpleaſe god / of whoſe gyfte it is all that thou haſte / holde nat thy ſelfe better thā other / leſte happely thou be therby impeyred in the ſyght of god that knoweth all that is in man / be nat proude of thy good dedes / for the iugemētꝭ of god be other thā the iugementis of man to whō it dyſpleaſeth ofte tymes that pleaſeth man. If thou haue any goodnes or vertue in the / belyue yet that there is moche more goodnes / and vertue in other / ſo that thou mayſte alwaye kepe the in mekenes. It hurteth nat thoughe thou holdeſte thy ſelfe worſe than any other / thoughe it be nat ſo in dede / but it hurteth moche yf thou preferre thy ſelfe aboue any other be he neuer ſo great a ſyner. Great peace is with the meke mā but in the herte of a proude man is alwaye enuye and indygnacyon.

:That moche famylyaryte is to be fledde. The .viii. Chapytre.

OPē nat thy herte to euery ꝑſon but to him that is wyſe / ſecrete and dredynge god / be ſeldome with yonge folkes and ſtraungers flater nat ryche men / & afore great men do nat lyghtly appere. Accōpany thy ſelfe with meke perſons and ſymple in herte that be deuoute and of good gouernaūce and treate with theym of thynges that maye edifye & ſtrength thy ſoule. Be nat famylyer to any woman. Couete to be famylyer onely with god and his Angellꝭ / but the famylyarite of mā as moche as thou maiſte loke thou eſchewe / charite is to be had to all / but famylyarite is not expedyent. Somtyme it happeneth that a perſō vnknowen throughe hys good fame is moche cōmendable / whoſe preſence after lyketh vs nat ſo muche. We wene ſomtyme with our preſēce to pleaſe other / whā we rather dyſpleaſe theym throughe the euyll maners and euyll condicyons that they ſe and wyll conſyder in vs.

Of meke ſubiection and obedyence and that we ſhall gladly folowe the counſeyle of other. The .ix. Chapitre.

IT is a greate thynge to be obedyent to lyue vnder a Prelate / and in nothynge to ſeke oure owne lybertye.: It is mochemore ſuerer waye to ſtande in the ſtate of obedyence / than in the ſtate of prelacye. Many be vnder obedyence more of neceſſyte than of charyte / and they haue great payne and lyghtely murmure & grudge: and they ſhall neuer haue lyberte and frydome of ſpyryte tyll they hooly ſubmytte thēſelfe vnto theyr ſuperyoure. Go here & there where thou wylte / & thou ſhalte neuer fynde perfyte reſt: but in meke obedience vnder the gouernaunce of thy prelate. The ymagenynge & the chaungynge of places hathe deceyued many a religious perſon / trouthe it is that euery mā is dyſpoſed to do after his owne wyll / and beeſte can agre with thē that folowe hys wayes. But yf we wyll that god be amōge vs: we muſte ſomtyme leue our owne wyll thoughe it ſeme good / that we may haue loue & peace with other. Who is ſo wyſe that he can fully knowe all thynges: truely none. Therfore truſte nat muche to thyn owne wytte. But here gladely the counſeyle of other. And yf parcaſe the thynge whiche thou woldeſt haue done be good and profytable / and yet neuertheleſſe thou leueſt thyne owne wyll therin and foloweſte other: Thou ſhalte fynde muche profyte therby. I haue ofte tymes herde ſay that it is more ſurer waye to here & take counſayle than it is to gyue it. It is good to here euery mannes counſayle / but nat to agre whan reaſon requyreth it is a ſygne of a greate ſyngularyte of mynde and of moche inwarde pryde.

That we ſhulde auoyde ſuperfluyie of wordes and the company of worldly lyuynge people. The .x. Chapitre.

AVoyde the ꝯpany of all worldly lyuyng people as moche as thou mayſte / for the creatyng of worldly maters letteth greatly the feruoure of ſpirite / thoughe it be done with a good intēt / we be anone deceyued with vanyte of the worlde / and in maner are made as thrall vnto it: but we take good hede. I wolde I had holdē my peace many tymes whā I haue ſpoken / and that I had nat bene ſo muche amonge worldly company as I haue bē. But why are we ſo glad to ſpeke & common to gyther fyth we ſo ſeldome departe without ſome hurte of conſcience / that is the cauſe by our cōmynynge to gyther we thynke to comforte eche other and to refreſſhe oure hertes whan we be troubled with vayne ymagynacyons: & we ſpeke moſte gladly of ſuche thynges as we moſte loue / or elles of thynges that be moſte contraryous vnto vs. But alas for ſorowe all is vayne that we do / for this outwarde cō forte is no lytell hyndraunce of the trewe inwarde comforte that commeth of god. Therfore it is neceſſary that we watch & praye that the tyme paſſe nat awaye fro vs in ydelnes: If it be laufull and expedient to ſpeke / ſpeke thā of god and ſuche thingꝭ as are to the edyfying of thy ſoule or of thy neybours / & euyll vſe and a neclygence of our ghoſtely profyte / maketh vs oft tymes to take lytell hede howe we ſhulde ſpeke. Neuertheleſſe ſomtyme it helpeth ryght moche to the helthe of the ſoule / a deuoute commynge of ſpirytuall thyngꝭ: ſpecially whā men of one mynde & of one ſpyrite in god / do mete and ſpeke and commen to gyther.

The meanes to gette peace / and of deſyre to profyte in vertues. The xi. Chapitre.

WE myghte haue moch peace if we wolde nat medle wt other mēnes ſayenges & doynges that belonge nat vnto vs / Howe maye he longe lyue ī peace that wylfully wyll medle with other mēnes buſynes / and that ſeketh occaſyons without fourthe in the worlde / & ſeldome or neuer gathereth hym ſelfe to gether in god / bleſſed be the true ſymple & meke perſons / for they ſhall haue great plente of peace / why haue many ſayntes bene ſo perfytly contemplatyue / for they alwaye ſtudyed to mortifie thē fro worldly deſyres that they myght frell with all the power of theyr herte tēde to our lorde But we be occupyed with our paſſyons / & be muche buſyed with trāſytory thingꝭ and it is very ſeldome that we may ouer come any one vyce. And we be nothynge quyke to our dayly dutyes / wherfore we remayne colde and ſlowe to deuocyon / yf we were perfytely mortified to the world and to the fleſſhe and were inwardly puryfied in ſoule we ſhulde anone ſauour heuenly thynges and ſomewhat ſhulde we haue experyence of heuenly contemplacyon. The greateſt hynderaūce of the heuenly contemplacyon is / for we are nat yet clerely delyuerd fro our paſſyons and concupiſcens / ne we enforce nat our ſelfe to folowe the waye that holy ſaintꝭ haue gone before vs / but whā any lytel aduerſyte cōmeth to vs we anone caſte downe therin & tourne vs ouerſone to ſeke mannes cōforte. But yf we wolde as ſtronge men and as myghty Champions fyghte ſtrōgly en this ghoſtly batayle / we ſhulde vndoughtedly ſe the helpe of god come in our nede / for he is alwaye redye to helpe all them that truſte in hym. And he procureth occaſyōs of ſuche batayle to thēde we ſhulde ouercome & haue the vyctorye & in the ende to haue the greater rewarde therfore / yf we ſet thende and perfectyon of our religyon in theſe outwarde obſeruances our deuocyō ſhall ſone be ended. Wherfore we muſte ſet our axe depe to the rote of the tree / that we purged from all paſſyons maye haue a quyet mynde. It we wolde euery yere ouercome one vyce / we ſholde anone come to perfectyon / but I feare rather yt contrary wyſe we were better & purer in the begynnynge of oure conuerſyon than we be many yeres after we were conuerted. Our feruour and deſyre to vertue ſhulde dayly increaſe in vs as we encreace in age. But it is nowe thought a great thynge if we may holde a lytell ſpercle of the feruour that we had fyrſte / but if we wolde at the begynnynge breke the euyll inclinacyon that we haue to our ſelfe & to our owne wyll / we ſholde after do vertuous werkes eaſely & with greate gladnes of herte. It is an harde thynge to leue euyl cuſtommes: but it is more herde to breke our owne wyll But it is moſte herde euermore to lye in payne and endleſly to leſe the ioyes of heuen. If thou ouercom nat ſmall thyngꝭ & lyghte howe ſhalte thou thā ouercome the greater. Reſyſte therfore quykely in the begynnynge thy euyll inclynacons: & leue of hole all thyne euyll cuſtomes leſte haply by lytell and lytel they brynge the after to greater dyffyculte. O yf thou woldeſt conſydre howe greate inly peas thou ſhulde haue thy ſelfe & howe greate gladnes thou ſhuldeſt cauſe in other in behauynge of thy ſelfe well. I ſuppoſe veryly thou woldeſt be moche more dylygent to profyte in vertue than thou haſte bene before thys tyme.

:Of the profyte of aduerſyte The .xii. Chapytre.

IT is good that we haue ſōtyme gryeffes and aduerſites / for they dryue a man to beholde hym ſelf and to ſe that he is here but as in an exyle / and be lerned therby to know that he ought nat to put his truſte ī any worldly thynge. It is good alſo that we ſuffre ſō tyme cōtradiccyō / and that we be holden of other as euyll and wretched & ſynfull thoughe we do well and entend well / for ſuche thynges helpe vs to mekenes and myghtely defende vs frome vayne glory & pryde: we take god the better to be oure Iuge & wytnes / whan we be outwardely diſpyſed in the worlde / & that the worlde iugeth nat wel of vs / therfor a mā ought to ſtable him ſelf ſo fully ī god that what aduerſyte ſo euer befall vnto hym he ſhal nat nede to ſeke any outwarde comforte. Whā a good man is troubled or tempted or is inquyeted with euyll thoughtꝭ / thā he vnderſtandeth & knoweth that god is moſte neceſſary to hym / & that he may no thyng do that is good without him. Thā he ſoroweth / waylleth & prayethe for the miſeries that he ryghtfuly ſuffreth. Thā it yrketh hym alſo the wretchydneſſe of this lyfe and he coueyteth to be diſſolued from thys bodye of dethe / and to be with Chriſte. And thā alſo he ſeeth well: there maye be no full peace ne perfyte ſykernes in thys worlde.

Of temptacyons to be reſyſted. The .xiii. Chapitre.

AS longe as we lyue in thys worlde we may nat be fully without tēptacyon. ☞:★: For as Iob ſayth temptacyon is the lyfe of man vpon erth therfore euerye man ſhulde be well annenſte hys temptacyons and watche in prayers that the ghoſtely enemy fynde nat tyme & place to deceyue hym / whiche neuer ſlepethe but alwaye goeth about ſekynge whome he may deuoute. There is no man ſo perfyte ne ſo holye in thys worlde / that he ſomtyme ne hathe temptacyons / & we maye nat fully be without them / for though they be for the tyme verye greuous and paynfull / yet yf they be reſyſted they be very profytable / for a mā by experyence of ſuche temptacyons / is made more meke and is alſo purged and īformed ī diuers maners whiche he ſhuld neuer haue knowen / but by experyence of ſuche temptacyons. All bleſſed ſayntes that nowe is crowned in heuen grewe & profyted by tēptacions and tribulacions and thoſe that coulde nat well bere temptacyons / but were fynally outcome / be taken perpetuall pryſoners in hell. There is no order ſo holye ne no place ſo ſecrete that is fully without temptacyon & there is no man that is fully ſyker from it here in this lyfe / for in our corrupte bodye we bere the mater wherby we be tēpted that is our inordinate cōcupyſcence wherein we were borne. As one temptacyō goth / an other cōmeth / and ſo we alwaye haue ſomwhat to ſuffre / & the cauſe is for we haue loſt our innocēſy. Many folke ſeke to fle temptacyon / and they fall the more greuouſly in to it. For by onely fleynge we maye nat haue victorye / but hy mekenes and pacyence we be made ſtronger thā all our enemies / He that onely fleeth the outwarde occaſyons and cutteth nat awaye the inordinate deſyres hydde inwardly in the herte ſhall lytell profyte / & temptacyōs ſhal lyghtely come to hym agayne and greue hym more thā they dyd fyrſte by lytell and lytell with pacience & with ſufferaunce / and with the helpe of god / thou ſhalte ſoner ouercome temptacyons than with thyne owne ſtrength / & importunyte. In thyne temptacyon it is good that thou ofte aſke counſayle / and that thou be nat rygorouſe to no perſon that is tēpted / but be glad to cōforte him as thou woldeſt be cōforted. The begynnynge of all euyll temptayons is in conſtaunce of mynde and to lytell a truſte in god. For as a ſhype without a guyde is driuē hether & theder with euery ſtorme So an vnſtable man that anone leuethe hys good purpoſe in god / is diuerſly tēpted / the fyre proueth golde / & temptacyon proueth the ryghtwyſe man / we knowe nat many tymes what we can ſuffre / but tēptacyon ſheweth playnly what we are and what vertue in vs. It is neceſſary in the begynnynge of euery tēptacyon to be well ware / for thā the enemye is ſone ouercome yf he be nat ſuffred to entre in to the herte. But that he be reſyſted / and ſhytte out as ſone as he ꝓfereth to entre for as a bodely medicyn is very late miniſtred whā the ſyckenes hathe ben ſuffred to encreaſe by longe contynuaunce / ſo it is of temptacyon. Fyrſte commeth to the mynde an vnclene thoughte / and after foloweth a ſtronge Imagynacyon: and than delectacyon and dyuers euyll mocyons / and in the ende foloweth a full aſſent. And ſo by lytell and lytell the enemye hathe full entre for he was nat wyſely reſiſted in the begynnyng / & the more floweth that a man is in reſyſtynge the more weyke he is to reſyſte / and the enemye is dayly the more ſtronger agaynſte hym. Some perſons haue theyr greateſt temptacyons in the beginnynge of theyr conuerſyon / ſome in the ende: and ſomme in maner all theyr lyfe tyme be troubled therwith / and there be many that be but lyghtly tempted and al thys cometh of the great wyſdom & ryghtwyſnes of god whiche knoweth the ſtate and meryte of euery perſon: & ordeyneth al thyngis for the beſte / and to the euerlaſtynge helthe & ſaluacyon of his electe & choſen people. Therfore we ſhall nat deſpyre whan we be tempted but ſhall the more feruentlye praye vnto god that he of hys infynyte goodnes and fatherly pyte vouche ſafe or helpe vs ī euery nede & that he according to the ſaying of ſaynt Poule ſo preuēt vs with his grace in euery tēptacyō that we ſhall may ſuſteyne / let vs than meke our ſoules vnder the ſtrong hāde of almighty god / for he wyll ſaue all theym and exalte all them that be here meke and lowe in ſpiryte. In temptacyons & tribulacyons a man is proued howe moche he hathe ꝓfyted / and his meryte is therby the great anenſte god / & his vertues are the more openly ſhewed. It is no greate maruayle if a man be feruent and deuoute whan he feleth no grefe but if he can ſuffre paciētly in the tyme of temptacyons / or other aduerſyte / and therwith all can alſo ſtyre hym ſelfe to feruour of ſpiryte it is a tokē that he ſhall greatly profyte hereafter in vertue and grace. Some perſons be kept from any great tēptacyons: and yet dayly they be ouercome throughe lytell and ſmall occaſyons / and that is of the great goodnes and ſufferaunce of god to kepe thē in mekenes / that they ſhall nat truſte ne preſume of them ſelfe / that ſe thē ſelfe ſo lyghtely and in ſo lytell thinges dayly ouercome.

☞That we ſhall nat Iuge lyghtly other mēnes dedes / ne cleue moche to our owne ſtyll The .xiiii. chap.

HAue alwaye a good eye to thy ſelfe: & beware thou iuge nat lyghtly other men. In iugyng other men a man ofte laboureth in vaine ofte erreth and lyghtly offēdeth god / but in iugynge hym ſelfe and his owne dedes he alwaye laboureth frutfully and to his ghoſtly profyte / we iuge oft tymes after our herte and our owne affeccyons & nat after the truthe / for we ofte l ſe the true iugement throughe our pryuate loue. But if god were alwaye the hole intente of our deſyre we ſhulde nat ſo lightly erre in our iugemētes / nor ſo lightly be troubled for that we be reſiſted of our wyll / but cōmenly there is in vs ſome inwarde inclynacion or ſome outwarde affeccyon that draweth our herte with them frome the true iugemēt. Many ꝑſōs throughe a ſecrete loue that they haue to theyr ſelf worke vndeſcretely after theyr owne wil and nat after the wyll of god / & yet they wene nat ſo / & they ſeme to ſtande ī great inwarde peace whan thynges folowe after theyr mīde: but if it folowe otherwyſe than they wolde / anone they be moued with impacience and be ryght heuy and penſyfe. By diuerſities of oppynyons be ſprōge many tymes dyſcenciōs bytwene frendes & neyghbours / and alſo bytwene religious & deuout perſones. And olde cuſtome is hardly broken and no man wyll lyghtly be remoued from his owne wyll / but if thou cleue more to thyne owne wyl or to thyne owne reaſon thā to the meke obediēce of Ieſu Chriſte / it wyll be longe or thou be a mā illumined with grace / for almyghty god wyll that we be perfytely ſubiecte & obediente to hym / and that we aſcende & ryſe hyghe aboue our owne wil & aboue our owne reaſon by a great brennynge loue and a hole deſyre to hym.

Of werkes done in charite. The .xv. chapiter.

FOR nothynge in the worlde nor for the loue of no creature / no euyll is to be done / but ſomtime for the nede cō forte of oure neyghboure a good dede maye be deferred or be tourned in to a nother good dede / for therby the good dede is nat deſtroyed / but is changed in to better without charite the outwarde dede is lytell to be prayſed but what ſo euer is done of charite be it neuer ſo lytell or neuer ſo deſpiſable in ye ſyght of the worldes it is ryght profytable before god / whiche iugeth all thynge after the entente of the doer and nat after the greatnes or worthynes of the dede: he dothe moche that moche loueth god: & he doth moche that dothe his dede well: and he dothe his dede well that dothe it rather for the commynalte than for his owne wyll. A dede ſomtime ſemeth to be done of charite & of loue to god / whā it is rather done of a carnalite & of a fleſſhhy loue than of a charitable loue / for cōmonly ſome carnall inclinaciō to our frendes / or ſome inordynate loue to our ſelfe / or ſome hope of a temporall rewarde or a deſyre of ſome other ꝓfyte mouethe vs to do the dede / & nat the pure loue of charite. Charite ſekethe nat him ſelfe ī that he doth: but he deſireth to do onely that ſhall be honoure & praiſing to god / he enuieth no mā for he loueth no pryuate loue: nor he wyll nat Ioye ī him ſelfe but he coueteth aboue al thīgꝭ to be bleſſed in god / he knowethe well that no goodnes begynneth originally of man / & therfore he referreth al goodnes to god of whome al thinges procede & ī whome all bleſſed ſaītes do reſt ī euerlaſtyng feniciō O he that had a lytell ſpercle of this parfyte charite ſhulde fele ſothefaſtly in his ſoule that all erthely thinges be ful of vanyte.

Of the ſufferynge of other mennes defautes. The .xvi. chapiter.

SVche defautes as we can nat amēde in our ſelfe nor in other / we muſte paciently ſuffre tyll our lorde of his goodnes wyll otherwyſe diſpoſe. And we ſhal thynke that happely it is ſo beſt for to be for prouyng of our pacyence: without whiche our merytes are but lytell to be pondred / Neuertheles thou ſhalte praye hertely for ſuche impedimentes that our lorde of his great mercy and goodnes voucheſaue to helpe vs that we may pacyently bere thē. If thou admonyſſhe any perſone ones or twyſe & he wyll nat take it: ſtryue nat ouermoch with hym but cōmytte al to god that his wyll be done and his honoure in all his ſeruauntes / for he can well by his goodnes tourne euyl in to good: ſtudye alway that thou be pacyēt in ſuffrynge al other mēnes defautꝭ for thou haſte many thinges in the that other do ſuffre of the / and if thou cane nat make thy ſelfe to be as thou woldeſt / howe mayſte thou thā loke to haue an other to be ordred in all thynges after thy wyl. we wolde gladly haue other perfite / but we wyl nat amende our owne defautes / we wolde ye other ſhulde be ſtraytely corrected for theyre offences but we wyll nat be corrected. It mynſlyketh vs that other haue lybertie: but we wyll nat be denyed of that we aſke. we wolde alſo that other ſhuld be reſtrayned accordynge to the ſtatutes / but we in no wyſe wyll be reſtrayned. Thus it appereth euydently that we ſeldome pondre our neyghbours as we do our ſelfe: if all men were perfyte what had we than to ſuffre of our neygbours for god / therfore god hath ſo ordeyned that one of vs ſhall lerne to bere anothers burden / for in this worlde no man is without defaute: no man without a burden / no man ſuffycyent to hym ſelfe / nor no man wyſe ynoughe of hym ſelfe / wherfore it behoueth eche one of vs to bere the burden of other / to comforte other / to helpe other / to enforme other / and to inſtructe and admonyſſhe other in all charite: who is of moſte vertue appereth beſt in tyme of aduerſite. Occaſiōs make nat a man frayle but they ſhewe openly what he is.

☞What ſhulde be the lyfe of a true religious perſone. The .xvii. Chapiter.

IT behoueth the to breke thyne owne wyll in many thynges if thou wylt haue peace and concorde with other. It is no lytell thynge to be in monaſteries or in congregacions and to contynue there without complaynynge or myſſaynge and faythfully to ꝑſeuer there vnto thende. Bleſſed be they that there lyue well & make a good ende. If thou wylte ſtande ſurely in grace and moche ꝓfyte in vertue: holde thy ſelfe as an outlawe and as a pylgrime here ī this lyfe / and be glad for the loue of god to be holden as a fole and as a vyle perſone in the worlde as thou arte. The habyte and onſure helpe lytell / but the chaungynge of lyfe & the mortifienge of paſſiōs make a perſone perfyte and true religious / he that ſeketh any other thynge in religion thā purely god and the helthe of his ſoule ſhall fynde nothynge there but trouble & ſorowe / & he may nat ſtande longe there in peace & quyetnes / that labourethe nat to be lefte & ſubgect to al. It is god therfore that thou remembre ofte that thou cāmeſte to religion to ſerue and nat to be ſerued. And that thou arte called thyther to ſuffre and to laboure / & nat to be ydle ne to tell vayne tales. In religion a man ſhall be proued as golde in a furnace and no man maye ſtande longe there in grace and vertue / but he wyll with al his herte meke hym ſelfe / for the loue of god.

Of the examples of holy fathers. The .xviii. Chapitre.

BEholde the lyuely examples of holy fathers and bleſſed ſaintes in whome flouriſſhed and ſhone all true perfeccyon of lyfe and all perfyte religion. And thou ſhalte ſe howe lytell it is and welnyghe as nothynge that we do nowe in theſe dayes in cōparyſon of thē O what is our lyfe if it be to thē compayred. They ſerued our lorde in hunger & in thurſte / in heate / in colde / in nakydnes / in laboure: and in weryneſſe / in vygylles and faſtynges / in prayours and in holy meditacions in perſecucions and in many repreffes. O howe many & howe greuous tribulatyōs ſuffred ye apoſtles martyrs / confeſſours / virgins and other holy ſayntes that wolde folowe the ſteppes of Chryſte. They refuſed honoures & all bodely pleaſures here in this lyfe: that they might alway haue the euerlaſtynge lyfe. O howe ſtrayte and howe adiecte a lyfe lede the holy fathers in wyldernes: howe greuous temptacions they ſuffred / howe fyerſly they were with theyr ghoſtly enemyes aſſayled: howe feruēt prayour they dayly offered to god / what rygourous abſtynence they vſed / howe great zeale and feruour they had to ſpirituall ꝓfyte / how ſtronge batayle they helde agaynſte all ſynne / and howe pure and hole intēt they had to god in all theyr dedes / on the day they laboured & on the night they prayed And thoughe they laboured on the daye bodely / yet they prayed in mynde / and ſo they ſpente theyr tyme alwaye frutefully & thought euery howre ſhorte for the ſeruyſe of god / & for the great ſwetnes that they had in heuenly contemplacion / they forgete ofte tymes theyr bodely refeccyō All rycheſſe honoure dygnytes kinneſmē and frendes / they renounced for the loue of god / they coueted to haue nothynge of the worlde and ſcarſely they wolde take that was neceſſary for the bodely kynde. They were poore in worldly goodes but they were riche in grace and vertue: they were nedye outwardly / but inwardlye in theyr ſoules they were replenyſſhed with grace & ghoſtly comfortes. To the world they were alyens and ſtraungers / but to god they were ryght dere and famylyer frendes. In the ſyght of the worlde and in theyre owne ſyght they were vyle and abiecte / but in the ſight of god and of his ſaintes they were precious and ſyngulerly electe. In them ſhone all perfeccion of vertue / true mekenes / ſymple obedience / charyte / and pacyēce / with other lyke vertues & gracyous gyftes of god. Wherfore they profyted dayly in ſpirite and obteyned great grace of god. They be lefte as an example to all relygious perſons and more ought theyr examples to ſtere them to deuotion and to ꝓfyte more and more in vertue and grace / than the great multytude of dyſſolute & ydele perſons ſhulde any thynge drawe them aback . O what feruour was in religious perſons at the begynnynge of theyr religion / what deuocion in prayers / what zeale to vertue / what loue to ghoſtly dyſcyplyne / & what reuerence and meke obedience floryſſhed in them vnder the rule of theyr ſuperiour truely theyr dedes yet bere witneſſe that they were holy and perfyte that ſo myghtely ſubdued the worlde and thruſte it vnder fode. Nowe adayes he is occompted vertuous that is no offender and that may with pacyence kepe ſome lytell ſparcle of that vertue & of that feruoure that he hadde fyrſte. But alas for ſorowe it is throughe our owne ſlouthe & neclygence and throughe leſynge of tyme that we be ſo ſone fallen from our fyrſte feruoure in to ſuche a ghoſtely weykenes & dulnes of ſpirite / that in maner it is to tedyous to vs for to lyue / but wolde to god that the deſyre to profyte in vertue ſlepte nat ſo vtterly in the: that ofte haſte ſene the holy examples of bleſſed ſayntes.

Of the exercyſes of a good religious perſone. The xix. Chapitre.

THe lyfe of a good religious man ſhulde ſhyne in all vertue and be inwarde as it appereth outwarde and that moche more inwarde for almyghtye god beholdethe the herte whome we ſhulde alwaye honoure and reuerence as if we were euer in his bodely preſence and appere before hym as aū gelles clene and pure ſhynnyge in al vertue / we oughte euery daye to renewe our purpoſe in god / and to ſtere our herte to feruoure and deuocion: as thoughe it were the fyrſte daye of our conuerſyon & dayly we ſhal praye and ſay thus. Helpe me my lorde Ieſu that I maye perſeuer in good purpoſe and in thy holy ſeruyce vnto my deth and that I may nowe this preſent daye perfitely beginne for it is no thynge that I haue done in tyme paſte. After our purpoſe & after our intent ſhall be our rewarde / & thoughe our intente be neuer ſo good yet it is neceſſarye that we put therto a good wyll and a greate deligence / for if he that ofte tymes purpoſeth to do well & to profyte in vertue yet fayleth in his doynge / what ſhall he do than that ſeldō or neuer taketh ſuche purpoſe. Let vs entend to do the beſte we can / and yet our good purpoſe maye happen to be letted and hyndred in dyuers maners / & our ſpeciall hyndraūce is this / that we ſo lyghtly leue of oure good excercyſes that we haue vſed to doo before tyme / for it is ſeldome ſene that a good cuſtome wylfully broken may be recouered agayne with out great ſpiritual hyndraunce. The purpoſe of ryght wyſe men dependeth in the grace of god more than in them ſelfe or ī theyr owne wyſdome / for man purpoſeth but god diſpoſeth / ne the waye that man ſhall walke in this worlde is nat in hym ſelfe but in the grace of god. If a good cuſtome be ſomtime lefte of for helpe of our neyghboure / it maye ſone be recouered but if it be lefte of through ſlouthe or neglygēce of our ſelfe it wil hindre vs greatly and hardly wil it be recouered agayne Thus it appereth that though we incourage our ſelfe all that we can to do well / yet we ſhall lyghtly fayle in many thynges. And neuertheles thoughe we maye nat alway fulfyl it / yet it is good that we alwaye take ſuche good purpoſe eſpecially agaynſte ſuche thynges as hyndrethe vs moſte / we muſte alſo make dylygente ſerche bothe within vs and without vs / that we leue nothynge inordynate vnreformed ī vs as nyghe as our fraylte may ſuffre / & yf thou can nat for fraylte of thy ſelfe do thus contynually / yet at the eeſt that thou do it ones on the day euenyng or mornyng. In the mornīge thou ſhalte take a good purpoſe / for that daye folowynge: and at nyght thou ſhalte dyſcuſſe dylygently howe thou haſte behaued the the daye before in worde / in dede / and in thought / for in them we doo ofte offende god & our neyghboure. Arme the as chriſtes true knyght with mekenes and cha ite agynſt all the malyce of the enemye. Refrayne glotony & thou ſhalte the more lyghtly / refrayne at carnall deſyres. Let nat the ghoſtly enemy fynde the all ydle but that thou be redynge / wrytynge / praynge deuoutly / thynkynge / or ſome other good laboure doynge / for the cōmynalte. Bodely exercyſes are to be done ſecretly / for that that is profytable to one is ſomtyme hurtfull to a nother / and alſo ſpirituall labours done of deuocion are more ſurely done in priuite than in open place. And thou muſte beware that thou be nat more redy to pryuate deuocions than o them that thou arte bounde to by duetye of thy religion / but whā thy duety is fulfylled than adde therto as thy deuocyon gyueth. All maye nat vſe one maner of exercyſe but one in one maner / another in another maner as they ſhall fele to be moſte profitable to them. Alſo as the tyme requyrethe ſo dyuers exercyſes arr to be vſed / for one maner of exercyſes is neceſſary on the holy daye / another on the feriall daye / one in tyme of temptacyon another in tyme of peace & conſalacyon / one whan we haue ſwetnes in deuocion / another whan deuocyon withdrawethe. Alſo agaynſte principal feaſtes we ought to be more delygente in good w rkes and deuoutly to call for helpe to the bleſſed Sayntes that than be worſhypped in the Churche of God / than in other tymes and to dyſpoſe our ſelfe in lyke maner as if we ſhulde than be taken out of this worlde. And be brought ī to the euer laſtynge feaſte in heuen. And ſythe that bleſſe is yet deferred from vs for a tyme we maye well thynge that we be nat yet redy ne worthy to come therto. And therfore we ought to prepayre our ſelfe to be more redye another tyme / for as Saynte Luke ſayethe. Bleſſed is that ſeruaunt whome oure Lorde (whā he ſhall come at the houre of dethe) ſhall fynde redy / for he ſhall take hym and lyfte hym vp hyghe aboue all erthly thynges in to the euerlaſtynge ioye and bleſſe in the kingdome of heuen. Amen.

Of the loue of onlynes and ſcylence. The .xx. Cha iter.

SEke for a conuenyente tyme to ſerche thyne owne conſcyence. And thynke ofte on the benefaytes of God / leue of all curyous thynges. And rede ſuche maters as ſhall ſtere the to cōpunccion of her e for thy ſynnes rather than to rede onely for occupyenge of the tyme / if thou wilte withdrawe thy ſelfe from ſuperfluous wordes & fro vnprofytable rennynges aboute & frome herynge of rumours & of vayne tales / thou ſhalte fynde tyme conuenyent to be occupyed in holy meditacions. The moſte holy men & women that euer were: flede the company of worldly lyuynge men vppon theyr power / and charce to ſerue god in ſecrete of theyr herte / & one holy man ſayde as ofte as I haue bene amonge worldely company I haue departed with leſſe feruour of ſpirite than I came / and that we knowe well whā we talke longe for it is nat ſo harde to kepe alwaye ſylence / as it is nat to excede ī wordes whā we ſpeke moche. It is alſo more lyght to be alway ſolytary at home / than to go forthe in to the worlde and nat offende. Therfore he that intendeth to come to an inwarde ſettynge of his herte in god and to haue the grace of deuocion / muſte with our ſauyour Chriſte withdraw him from the people. No man may ſurely appere amonge the people / but he that wolde gladly be ſolitary yf he myght / ne no man is ſure in prelacy / but he that wolde gladly be a ſubge / ne none may ſurely cōmaūde / but he that hathe lerned gladly to obeye / & none ioyeth truely / but he whoſe herte wytneſſethe hym to haue a clene conſcyence / ne none ſpeake the ſurely / but he that wolde gladly kepe ſylence if he myght. And alwaye the ſuertie of good men and of bleſſed men hath ben in mekenes and in the drede of God / and thoughe ſuche bleſſed men ſhone in al vertue / yet they were nat therfore lyfte vp in to Pryde / but were therfore the more delygent in the ſeruyce of god and the more meke in all theyr doynges / and on the contrary wyſe the ſurety of euyll mē ryſeth of pryde and of preſumpcion & in the ende it deceyueth them Therfore thynke thy ſelfe neuer ſure in this lyfe whether thou be religious or ſeculer / for ofte tymes they y haue ben holden in the ſyght of the people moſte perfyte: haue bene ſuffered to fall more greuouſlye for theyr preſumpcion / alſo it is moche more profytable to many perſons that they haue ſomtime tēptacyons / leſte haply they thynke them ſelfe ouermoche ſyker and be therby lifte vp in to pryde or renne to ſekynge of outwarde conſolaciō. Then that they be alwayes without temptaciōs. O howe pure a cōſciēce ſhulde he haue that wolde dyſpyſe all tranſitory ioy / & neuer wyl medle with worldly buſines / and what peace and inwarde quyetnes ſhulde he haue that wolde cut awaye from hym all buſynes of minde and only to thynke on heuenly thynges / no mā is worthy to haue ghoſtely comfortes / but we haue fyrſte ben well execryſed in holy compunccion / and if thou wylt haue compunccion go in to a ſecrete place / and put from the all the clamours noyſe of the world. ☞ For the prophet Dauyd ſayth Let the ſorowe for thy ſynnes be done in thy ſecret Chambre / ī thy cell thou ſhalte fynde greate grace whiche thou mayſte lyghtly leſe without. Thy cell well contynued ſhal ware ſwete and pleaſaūt to the and ſhall be to the hereafter a ryght dere frende / and if it be but euyll kepte / it ſhall ware very tedyous and yrkeſome to the. But if ī the begynnyng thou be ofte therin and kepe it well in good praiers and in holy meditacyons it ſhall be here after to the a ſynguler frēde and one of thy moſte ſpecyall comfortes: in ſcylence and quietnes of herte a deuoute ſoule profyte the moche and lerneth the heed ſentences of ſcripture and fyndeth there: alſo many ſwete trees in deuocyon wherwith euery nyghte ſhe waſhed her nyghtely from al fylthe of ſynne that ſhe may be ſo muche the more familyer with god / as ſhe is dyſſerued from the clamours noyſe of worldly buſynes. Therfore they that for the loue of vertue withdrawe them fro theyr acquayntaunce and from theyr worldely frendes / oure lorde with hys Angelles ſhall drawe nyght to them & ſhall abyde with them. It is better a mā be ſolitayre and wel take hede of hym ſelfe. Thā that he do myracles in the worlde forgettyng hym ſelfe. It is alſo a laudable thynge in a relygious perſone / ſeldome to go forth / ſeldome to ſe other: & ſeldome to be ſene of other why wylte thou ſe that is nat lawfull for the to haue / the worlde paſſeth awaye with all his concupyſcence and deceyuable pleaſures. Thy ſenſuall apetite moueth the to go abrode: but whan the tyme is paſte what bareſte thou home agayne but remorſe of conſcyence and vnquyetnes of herte. It is o •• e ſene that after a mery goynge forth foloweth a heuy retornynge / & that a glade euyntyde cauſeth a heuy mornynge / and ſo all fleſſhely ioye entreth pleſaūtly / but in the ende it byteth & ſleeth what mayſte thou ſe with out thy tell that thou mayſte nat ſe with in / lo heuen & erthe and all the clementes wherof all erthely thynges be made / and what mayſte thou elles where ſe vnder ye ſonne that maye longe endure / & yf thou myghte ſe all erthly thynges & alſo haue all bodely pleaſures preſēt at ones before the / what were it but a vayne ſyght: lyfte vp thyne eyne therfore to god in heuen and praye hertely that thou mayſte haue forgyueneſſe for the offenſe / leue vayne thynges to them that wyll be vayne / and take thou hede onely to tho thinges that our lorde commaūdeth the. Shyt e faſte the dore of thy ſoule / that is to ſay thyne ymagynacyō and kepe it warely from beholdynge of any bodely thynge as moche as thou mayſte / & thā lifte vp thy mynde to thy lorde Ieſu & open thy herte faythfully to hym / and abyde with hym in thy Cell: for thou ſhalte nat fynde ſo muche peace without. If thou haddeſt nat gone forthe ſo muche as thou haſte done / ne haue gyuē herynge to vayne tales / thou ſhuldeſt haue bene in moche more inward peace thā thou arte / but for as muche as it delyteth to the here newe thinges / it be houeth the therfore to ſuffre ſōtyme both trouble of herte & vnquyetnes of mynde.

Of compunccion of the herte. The .xxi. Chapitre.

IF thou wylt any thynge ꝓfyte to the helthe of thy ſoule / kepe the alwaye in the drede of god & neuer deſyre to be fully at lybertye / but kepe the alwaye vnderſome holſome dyſcyplyne. Neuer gyue thy ſelfe to no vndyſcrete myrthe / for no maner of thynge as nyghe as thou mayſte. Haue perfyte compunccyon and ſorowe for thy ſynnes and thou ſhalt fynde therby great inly deuocyon Cōpuncciō openeth to the ſyght of the ſoule many good thynge / whiche lyghtnes of hert and vayne myrthe / ſome dryueth awaye. It is meruayle that any man can be mery in thys lyfe / yf he conſyder well howe farre he is exiled out of his countre: and howe great peryll hys ſoule dayly ſtandeth in / but through lyghtnes of herte / and neglygence of our defautes we fele nat: ne we wyl nat fele the ſorowe of oure owne ſoule / but ofte tymes we laughe whan we ought rather to wepe & morne: for there is no perfyte lyberty nor true ioye / but in the drede of god and in a good conſcyence. That perſon is ryght happy that hathe grace to auoyde from hym all thynges that letteth hym fro beholdynge of hys owne ſynnes / and that can tourne hym ſelfe to gody by inwarde compunccyon / and he is happy alſo that auoydeth fro hym all thynges that may offende or greue his conſcyence. Fyght ſtrongly therfore agaynſte al ſynnes and drede nat ouermoche all though thou be encombered by an euyll cuſtome / for that euyll cuſtome maye be ouercome with a good cuſtome. And excuſe the nat that thou arte let by other mē / for if thou wylt leue the familyaryte with other they wil ſuffre the to do thy dedꝭ without īpedimēt Intrike the nat with other mēnes goodꝭ ne buſy the nat in great mennes cauſes / haue alwaye an eye to thy ſelfe and dylygently enforme & admonyſhe thy ſelfe by fore all other. If thou haue nat the fauour of worldely lyuynge people ſorowe nat therfore: but be this thy daily ſorowe that thou behauyſt nat thy ſelfe in thy cō uerſaciō as it beſemeth a good relygious perſon for to do. It is muche expedient & more ꝓfytable that a mā ſomtyme lacke cōſolacions in his lyfe than that he haue thē alwayes after his wyl namely fleſſhely cōſolaciōs. Neuertheles that we haue nat ſomtyme heuenly cōſolacyōs or that we ſo ſeldome fele theym as we do. It is through our owne defaute: for we ſeke nat to haue the true cōpunctyon of herte ne we caſte nat fully awaye from vs the falſe outwarde conſolacyons: holde thy ſelfe therfore vnwordy to haue any conſolacyon and worthy to haue moche trybulacion / whan a man ſoroweth perfytly for hys ſynnes / than all wordly comfortes be paynfull to hym. A good man fyndeth alway mater inough why he oweth ryghtfully to ſorowe & wepe / for yf he beholde hym ſelfe or if he thynke on his neyghbour / he ſeeth well that none lyuethe here without great myſery and the more throughly that he may cōſyder him ſelfe The more ſorowe he hath and alway the mater of true ſorowe and of true inly conpunccyō is the remēbraūce of our ſynnes wherwith we be ſo bylapped on euerye ſyde that ſeldome we maye beholde any ghoſtly thingꝭ. But if we wolde more oft thynke on our deth than we do on longe lyfe no doute but we ſhulde more feruently apply our ſelfe to amendement / & I beleue alſo that yf we wolde hertely remembre the paynes of Helle & of Purgatoyre that we ſhulde more gladly ſuſteyne al laboures and ſorowes & that we ſhulde nat dred any payn in this worlde with that we myghte auoyde the paynes that are to come. But for as moche as theſe thynges go nat to the herte & we yet loue the flateringe and the falſe pleaſures of this worlde / therfore we remayne colde and voyde of deuocyon / and ofte it is through the weykenes of the ſpirite that the wretched body ſo lyghtly cōplayneth. Praye therfore mekely to oure lorde / that he of his greate goodnes gyue the / the ſpyryte of compuncyon / and ſay with the Prophete. Fede me lorde with the brede of cōpunccyon / & gyue me to drynke water of teres in great habundaunce.

Of the conſyderynge of the myſery of mankynde / and wherin the felycyte of man ſtandeth. The xxii. Chapitre.

A Wretch thou art where ſo euer thou be / & where ſo uer thou tourne the / but thou tourne the to god / why arte thou ſo lyghtly troubled / for it falleth nat to the as thou woldeſt and deſyreſt / what is he that hath all thyng after his wyll / neyther thou nor I ne no man lyuynge / for none lyueth here without ſome trouble or anguyſſhe be he Kynge or Pope. Who thynkeſt thou is in moſte fauour with god / truely he that ſuffereth gladly moſte for god. But many ꝑſones weke and feble in ſpyryte ſay thus in theyr hertes. Lo how good a lyfe that a mā ledeth howe ryche he is / how myghty he is / howe hyghe in auctori e / howe great in ſyght of the people / & howe fayre and beauteous in hys bodely kynde / but if thou take hede to the goodnes euerlaſtynge / thou ſhalt wel ſe that theſe worldly goodes and worldly lykynkes are but lytell worthe & that they be more rather greuous than pleaſaunte / for they maye nat be had ne be kepte but by greate laboure and buſynes of mynde. The felicyte of man ſtandeth nat in abundaunce of worldely goodes? for the meane is beſte. And verely to lyue in thys worlde is but myſery: and the more ghoſtly that a man wolde be / the more paynfull it is to hym for to lyue: for he feleth the more plainly the defautes of mannes corrupcyon / for why to eate / to drynke / / to ſlepe / to wake / to reſte / to laboure / and to ſerue all other neceſſytes of the body is greate myſerye and great affliccion to a deuoute ſoule. Whiche wolde gladlye be fro the boundage of ſynne that it myght withoute lette ſerue our lorde in puryte of cōſcience and in clennes of herte. The in warde man is greatly greued through the bodely neceſſites in this worlde. ☞ wherfore the prophete Dauid deſyred that he myght be deliuered fro ſuche neceſſites. But wo be to thē that knowe nat theyr owne myſery & wo be to them that loue thys wretched and this corruptible lyfe / for ſome loue it ſo muche that yf they myghte euer lyue were thoughe they myghte porely gette theyr lyuyng with laboure and beggyng yet they wolde neuer care for the kyngedom of heuen. O madde and vnfaythfull creatures are they that ſo depely ſet theyr loue on erthely thynges that they haue no felynge ne taſte but in fleſhely pleaſures. Truly ī the houre of deth they ſhal knowe howe vyle & howe noughty it was that they ſo muche loued. But holy ſayntes & deuoute folowers of Chryſte hedede nat what pleaſed the fleſſhe / ne what was pleaſaūte ī ſyght of the world But all theyr hole intent and deſyre they helde to thyngꝭ inuyſyble & fered leſte by ſyghte of thynges vyſyble they myghte be drawen downe to the loue of them. : My welbeloued brother / leſe nat the deſyre to profyte in ſpyrituall thyngꝭ / for thou haſte yet good tyme and ſpace. Why wylt thou any lenger dyfferre the tyme. Aryſe & nowe thys ſame inſtāte begynne and ſaye thus / nowe is tyme to laboure ī good workes / nowe is tyme to fyghte in ghoſtly batayle / & nowe is tyme to make amendes for treſpas paſſed / whan thou art troubled than is beſte tyme to meryte and get rewardes of god. It behouethe the to go through fyre and water or thou mayſte come to the place of recreacyon / but thou can full haue the mayſtry ouer thy ſelfe thou ſhalt neuer ouercome ſinne ne lyue without great tedyouſnes and ſorowe we wolde gladly be delyuered from al miſery and ſynne / but bicauſe we haue throughe ſynne loſte our innocenſy. We haue loſte alſo the very ioye and felicyte / wherfore we muſte holde vs in pacyence and with good hope abyde the mercy of god tyll wretchydnes be ouerpaſſed: and that thys bodely lyfe bechaunged in the euerlaſtyge O howe great is the frayle tye of man that is euer redy and proue to ſynne. Thys day thou arte confeſſed and to morowe thou falleſte agayne. Nowe thou purpoſeſte to be waie: and intendeſte to go forthe ſtrongely in good workes & ſhortly after thou doeſt as thou neuer haddeſt taken ſuche purpoſe / ryghtfully therfore we ought to meke our ſelfe and neuer to thynke in vs any vertue or goodnes: for we be ſo frayle and ſo vnſtable. Sone may it be loſte throught neglygence / that with muche labour and ſpecyal grace was hardly gottē / but what ſhal become of vs in the ende whā we ſo ſone wax dull and ſlowe. Sothely ſorowe and wo ſhall be to vs if we fall to bodely reſte nowe as thoughe we were in ghoſtly ſykernes. Whan there appereth nat as yet neyther ſygne ne tokē of vertu ne of good lyuynge in our conuerſacyon. Wherfore it were expedyent to vs that we were it agayne inſtructe as nouyces to lerne good maners / yf hapely there myght by that meanes be founde here after any truſte of an amendemēt and ſpyrytuall profyte in our conuerſacyon.

Of the remembraunce of deth. The .xxiii. Chapitre.

THe houre of deathe wyll ſhortely come / and therfore take hede howe ou or d creſte thy ſelfe for the comon prouerbe for the cōmon prouerbe is true: to daye a mā to morowe none. And whan thou art out of ſyght thou art anone out of minde and ſone ſhalte thou be forgotten. O the great dulnes and hardnes of mānes hert that onely thynketh on thynges preſente and lytell prouydeth for the lyfe to come. If thou dydeſt well / thou ſholdeſte ſo be haue thy ſelfe in euery dede and in euery thoughte as thou ſhuldeſte thys inſtance dye / yf thou haddeſte a good conſcyence thou ſhuldeſt nat moche fere deathe. It were better for the to leue ſynne than to feare deth. : O my dere brother / yf thou be nat redy this daye / howe ſhalt thou be redy to morowe. To morowe is a day vncertayne: & thou canſte nat tell whether thou ſhalte lyue ſo longe / what profyte is it to vs to lyue longe / whan we therby ſo lytell amende oure lyfe / longe lyfe dothe nat alwaye brynge vs in to any amendemente: but ofte tymes encreaſethe more ſynne / wolde to god that we myghte be one daye well conuerſaūt in thys worlde many rekyne theyr yeres of cōuerſyon / & yet there is but lytell frute of amendemēt ne of any good example ſene in theyr conuerſacyon / yf it be ferefull to dye peraduenture it is more peryllous to lyue long bleſſed be to perſonns that euer haue the houre of deth before theyr eyen: and that euery day diſpoſe thē ſelfe to dye / yf thou euer ſaueſt any man dye / remembre that thou muſte nedely go the ſame waye / In the mornynge doute whether thou ſhalle lyue tyll nyght: and at nyght thynke nat thy ſelfe ſure to lyue tyll on the morowe. Be alway redy & liue in ſuch maner that deth fynde the nat vnprouided. Remēber how many haue dyed ſodaynly & vnꝓuyded: for our lorde hath called thē in ſuche houre as they leeſt went And whan that laſte houre ſhall come thou ſhalt beginne to fele al otherwyſe of thy lyfe paſſed / thā thou haſte done before / & thou ſhal e than ſorowe greatly that thou haſte bene ſo ſlowe & negligent in the ſeruice of god as thou haſte bene. O howe happy & wyſe is he therfore that laboureth now to ſtāde in ſuche ſtate in this lyfe / as he wolde be foūde ī at his deth. Truely aperfyte diſpiſynge of the worlde / & a feruent deſyre to profyte in vertue / alone to be taughte a frutefull laboure in workes of penaūce a redy wyll to obey / a full forſakyng of our ſelfe / & a wylfull ſufferynge of all aduerſytes for the loue of god / ſhall gyue vs a greate truſte that we ſhal dye wel. Nowe whyleſt thou arte in helth thou mayſt do many good dedes / but it thou be ſycke I can nat tell what thou mayſt do / for why fewe be amended throughe ſykenes / & in lyke wyſe they that go muche on pilgrymage be ſeldome therby made perfyte / & holy / put nat thy truſte in thy frendes / & thy neyghbours / ne di •• er e nat thy good dedes tyll after thy d th for thou ſhall ſoner be forgotten than thou weneſte / better it is to prouyde for thy ſelfe betyme & ſēde ſome good dedꝭ byfor the / thā ſo truſte to other that ꝑauētur wyll lyghtly forget the / if thou be nat nowe buſye for thy ſelfe & for thyn wne ſoule helth: who ſhal be buſye for the after thy dethe. Nowe is thy tyme very precyous / but alas for ſorowe that thou ſpendeſte the tyme ſo vnꝓfitable: in the which thou ſholdeſt wyn the lyfe euerlaſtynge. The tyme ſhal com whan thou ſhal e deſyre one daye or one houre to amende the / but I wot nat whether it ſhalbe graūted vnto the. O my dere brother fro howe great peryl & drede myghteſt thou nowe delyuer thy ſelfe / yf thou woldeſt alwaye in this ly e drede to offende god / & alwaye haue the cōmynge of deth ſuſpecte. Therfore ſtudye nowe to lyue ſo that at the houre of deathe thou mayſte rather ioy than drede / lerne nowe to dye to the worlde that thou mayſt thā lyue with Chriſte / lerne alſo to dyſpyſe at worldely thynges that thou mayſte than frely go to Chriſte / chaſtite nowe thy body with penaunce that thou mayſte than haue a ſure and a ſtedfaſte hope of ſaluacion. Thou arte a fole yf thou thynke to lyue longe ſyghe thou arte nat ſyker to lyue one daye to the ende / howe many haue bene deceyued through truſte of longe lyfe: and ſodenly haue bene taken out of this worlde or they had thoughe / howe ofte haſte thou herde ſay that ſuche a mā was ſlayne / and ſuche a man was drowned: and ſuche a man fell and brake hys necke / this man as he eat his meate was ſtrangled / & thys man as he played toke his dethe / one with fyre: an other with yren: an other with ſykenes: and ſome by thefte haue ſodenly peryſhed / and ſo the ende of all mē is deathe for the lyfe of mā as a ſhadowe ſodaynly ſlydeth & paſſethe awaye / Thynke ofte who ſhall remembre the after thy dethe / & who ſhall praye for the / and do now for thy ſelfe al that thou cauſte / for thou wotreſt nat whan thou ſhalte dye nor what ſhall folowe after thy deth: whyleſt thou haſte tyme gather the ryches immortall / thynke nothynge abydingly but on thy ghoſtly helth. Set thy ſtudye onely on thynges that be of god and that belonge to his honoure. Make the frendes agaynſte that tyme / worſhyp hys ſayntes & folowe theyr ſteppes / that when thou ſhalte go out of thys worlde they maye receyue the in to the euerlaſtynge Tabernacles. Kepe the as a pylgryme & as a ſtraūger here in this worlde to whom no thynge belōgeth of worldly beſynes / kepe thy herte fre alway lyfte vp to god / for thou haſte no cytye here longe abydynge / ſende thy deſyres & thy dayly prayers alway vpward to god / and pray perſeueraūtly that thy ſoule at the houre of deth / may bleſſedly departe out of this worlde and go to Chriſte.

Of the laſte Iugement and of the payne that is ordeyned for ſyn. The .xxiiii. Chapitre.

IN all thynges beholde the ende / & ofte remembre howe thou ſhalte ſtande byfore the hyghe Iuge to whome no thynge is hydde: whiche wyll nat be pleaſed with rewardes: ne receyue any maner excuſes / but in all thynge wyll Iudge that is ryghtwyſe and trewe. O moſte vnwyſe / and moſte wretchyd ſynner / what ſhalte thou than aunſwere to god / whiche knoweth all thy ſynnes and wretchydnes / ſyth thou dredeſt here ſomtyme the face of a mortall man / why doſte thou nat nowe prouyde for thy ſelfe againſt that day / ſith thou mayſt nat thē be excuſyd ne defendyd by none other. But euery man ſhall then haue ynoughe to do to anſwerere for him ſelf. Now thy labour is fruteful / thy weping is acceptable / thy mornynge is worthy to be herde and thy ſorowe alſo is ſatyſfactorye and pourgynge of ſynnes. The pacyent man whiche ſufferyth of other iniuryes and wronges / and yet neuertheles ſoroweth more for theyr malyce than for the wrōg done to hym ſelfe / hath a holſome and a bleſſyd purgatorye in this worlde / and ſo haue they that gladlye cā praye for theyr enemyes / and for theym that be contraryous vnto them / and that in theyr herte can forgyue thoſe that offende them / and tary nat longe to aſke forgyuenes. And ſo haue they alſo that more lyghtely he ſtyred to mercye than to vengeaunce / and that can as it were by a vyolence br ke downe theyr owne wyll and ſtrongly reſyſte ſynne / and laboure alway to ſubdue theyr bodye to the ſpyryte. It is better nowe to purge ſynne / and to put awaye vyce then to reſerue it to be pourged here after / but verely we deceyue our ſelfe by inordinate loue that we haue to our bodely kynde / what ſhall the fyre of purgatorye deuoure but thy ſinne truly nothyng. Therfore the more thou ſpareſt thy ſelfe nowe / and the more thou foloweſte thy fleſhly lykynge / the more greuouſly ſhalt thou wayle hereafter / and the more matter thou reſeruyſte for the fyre of purgatorye. In ſuche thynges as a man moſte hath offendyd ſhall he moſte be punyſhed the ſlouthfull perſons ſhalbe there prycked with brennyng pryckes of yron / and glotens ſhalbe tourmented with greate hunger and thurſte. The lecherous perſones and louers of voluptuous pleaſures ſhalbe fulfyllyd with brennynge pyche / & brymſtone / and enuyous perſons ſhall wayle / and howle as dothe woode dogges. There ſhall no ſynne be without his proper tourment. The proude mā ſhalbe fulfylled with all ſhame & confuſyon / and the coueytous man ſhall be pynyd with penury & nede / one houre there in payne ſhall be more geenous then here a hondreth yere in mooſte ſharpeſt penaunce. There ſhalbe no reſt ne conſolacyō to dā pned ſoules. But here ſomtyme we fele relefe of our paynes & haue ſomtyme conſolacyō of our frēdes. Be now ſorowefull for thy ſynnes that at the daye of Iugemente thou mayſte be ſyker with bleſſyd ſaintes / Thē ſhall ryght wyſe men ſtande in great cōſtaunce agaynſt thē that haue wronged them & oppreſſed thē here. Thē ſhall he ſtande as a iudge that here ſubmittith hym ſelfe mekely to the iugemēt of man. Then ſhall the meke poore man haue greate confidence and truſte in god & the obſtynate proude man ſhall quake & drede. Thē ſhall it appere that he was wyſe in thys worlde / that for the loue of god was cōtentyd to be takē as a foole & to be dyſpyſed & ſet at nought. Thē ſhall it alſo pleaſe hym muche the trybulacion that he ſufferyd pacyently in thys worlde & all wyckidnes ſhal ſtop his mouth. Thē euery deuoute perſon ſhall be ioyfull / and glade & the vnreligyous ꝑſons ſhal wayle & drede. Thē ſhall the fleſhe that hathe bē with dyſcrecyon chaſtyſyde ioye more Than if it had bene noryſhed with all delectacyon and pleaſure. Then ſhal the vyle habyte ſhall clere in the ſyght of god: and the precyous garmentes ſhall warre foule and lothſome to beholde. Then the poore cotage ſhal be more alowed thē the palayes ouer gylted with golde. Thē ſhal more helpe a conſtante pacyente / then all worldlye power & ryches. Thē ſhal meke obedyence be exalted more hyghe thē all worldelye wyſdome and polycye: & then ſhal a good clene conſcyēce make vs more glad ſome and me y / then the cunnynge of all philoſophye. Thē the dyſpyſynge of worldly goodꝭ ſhall be more of valure then all worldly ryches and treaſure. Then ſhalt thou haue more comforte for thy deuout prayeng / then for all thy delycate fedynge. Then ſhalte thou alſo ioy more for thy ſcilence kepyge / thē for thy longe talkynge & ianglinge. Then good dedes ſhall plentyouſlye be rewardyde / & fayre wordes ſhall lytell be regarded. Then ſhall it pleaſe more a ſtrayte lyfe & harde penaunce here / than all worldely delectacyon & pleaſure. Lerne nowe therfore to ſuffre the ſmall trybulacyō in this worlde that thou mayſte than be delyueryd from the greater there ordeyned for ſynne. Fyrſte proue her what thou mayſte ſuffre hereafter. And if thou mayſt nat now ſuffre ſo lytell a payne / howe ſhalte thou than ſuffre the euerlaſtynge tourmē tes / and if nowe ſo lytell a paſſyon make the inpacyent what ſhall then do the intollerable fyre of purgatorye or of hell. Thou mayſte nat haue two heuens / that is to ſay to ioye here & to haue delectaciō here / and after to ioye alſo with chriſte in heuen. More oue if thou haddeſt lyuyd alway vnto this day in honoures and in freſhely delectacyons what ſhulde it profyte the now yf thou ſhuldeſt this preſent inſtaunt departe the worlde. Therfore al thyng is vanyte / but to loue god and to ſerue him / he that louyth god with al his herte / dredyth neyther deth / tourmnt iugemēt ne hell / for a perfyte loue makyth a ſure paſſage to god / but if a man yet delyteth in ſynne it is no meruayle though he drede both deth & hell. And thoughe ſuche a dede be but a thralle drede / yet neuertheles it is good that yf the loue of god withdrawe vs nat frō ſynne that the drede of hell conſtreyne vs therto / he that ſ t yth apart the drede of god: maye nat longe ſtand in ye ſtate of grace / but ſonne ſhall he renne in to the ſnare of the fende & lygh ely ſhall he therwith be deceyued.

Of the feruent amendynge of all our lyfe & that we ſhal ſpecyally take hede of our owne ſoule helthe byfore all other. The .xxv. Chapytre.

MI ſone be wakynge & dylygent in the ſeruyce of god / and thynke ofte wherfore thou arte come / & why thou haſte forſaken the worlde / was it nat that thou ſhuldeſt lyue to god / and be made a ſpyrytuall man / yes trwely. Therfore ſtyre thy ſelfe to perfeccyon for in ſhorte tyme thou ſhalte receyue the ful rewarde of all thy laboures / and from thenſforth ſhall neuer com to the ſorowe nor drede: thy laboure ſhall be lytell and ſhorte / and thou ſha te receyue therfore agayne euerlaſtynge reſte and cōforte: yf thou abyde faythfull and feruent in good dedes withoute doute oure lorde wyll be faythfull & lyberall to the in his rewardꝭ Thou ſhalte alwaye haue a good truſte that thou ſhalt come to the palme of vyctory / but thou ſhalte not ſet the in a ful ſykerners / therof leſte haply thou war dul and proude in herte: A certayne perſone whiche oftimes douted whether he were in the ſtate of grace or nat / on a tyme fell proſtrate in the churche and fayth thus. O that I myght knowe whether I ſhuld perſeuer in vertue to the ende of my lyfe And anone he harde inwardely in hys ſoule the anſwere of oure lorde ſayenge / what woldeſte thou do yf thou kneweſte thou ſhuldeſte perſeruer do nowe as thou woldeſt do thē / and thou ſhalte be ſaufe / & ſo anone he was comforted and commytted hym ſelfe holly to the wyll of god and all his doutfulnes ceſſyd / and neuer after wolde he curiouſly ſerche to knowe what ſhulde be come of hym / but rather he ſtudyed to knowe what was the wyll of god agaynſt hym / and howe he myght begyn and ende al his dedes that he ſhulde do to the pleaſure of god and to hys honoure. Truſte in god & do good dedes ſayth the Prophet Dauyd / inhabyt the earth / and thou ſhalte be fed with the ryches of thy good dedꝭ. But one thynge withdraweth many from profytynge in vertue & from amendement of lyfe / that is an horrour & a fals worldely drede that they maye nat abyde the payne and laboure that is nedefull for the gettynge therof. Therfore they ſhall moſte profyte in vertue byfore all other that enforce theym ſelfe myghtely to ouercome tho thynges that be moſte greuous and moſte cōtraryous to thē For a man profyteth there moſte & there wynneth moſte grace where he mooſte ouercommeth hym ſelfe / and wherin he moſte mortyfyeth his bodye to the ſoule. But all men haue nat in lyke muche to mortyfye and ouercome / for ſome haue mo paſſyons then ſome haue. Neuertheleſſe a feruēt louer of god though he haue more greater paſſyons then other / yet ſhall he be more ſtrōger to profyte in vertue than an other that is better manered and that hathe fewer poſſyons but he is leſſe feruēt to vertu. Two thynges helpe a man moche to amendemente of lyfe / that is a myghty withdrawynge of hym ſelfe from thoſe thynges that the bodye mooſte inclineth hym to / and a feruent laboure for ſuche vertuous as he hathe mooſt nede of. Study alſo to ouercom in thy ſelfe two thynges that moſt myſlyke the in other men. And take awaye ſome ſpecyall plofyte in euery place where ſoeuer thou become / as if thou ſe any good example enforce the to folowe in / and yf thou ſe any euyll example loke thou eſchewe it as thy ioye conſydereth the workes of other / ryght ſoo and in the ſame wyſe thy workes be conſyderyd of other O how ioyous and howe delectable is it to religyous men deuoute and feruent in the loue of god well maneryd and well taught in ghoſtely lernynge / and on the contrary wyſe howe heuy and ſorowfull is it to ſe theym lyue inordynately nat vſynge to thynges that they haue choſyn and taken them to. Alſo howe inconuenyente a thynge it is a man to be neclygente in the purpoſe of his fyrſte callinge And to ſet hys mynde to thynges that be nat commyttrd to hym. Thynke oft therfore on the purpoſe that thou haſte taken and ſette before the eye of thy ſoule the mynde of Criſtes paſſyō / and if thou beholde well / and delygentely hys bleſſyd lyfe / thou mayſte well be aſhamyd that thou haſte no more conformed the to him then thou haſte done / he that wyll inwardely and deuoutely exercyſe hym ſelfe in the moſte bleſſyd lyfe and paſſyon of our lorde Ieſu Chryſte / ſhalte fynde therin plentuouſly all that is neceſſary for hym ſo that he ſhall nat nede to ſeke any thing without hym. O if Ieſu crucyfyed were ofte in oure hertes and in oure remembraunce we ſhulde ſonne be lernyd in all thinges that be neceſſarye for vs. A good relygious man that is feruent in hys relygyon takyth all thynge well and dothe gladly all that he is commaunded to do. But a relygyous perſonne that is neclygent and ſlouthfull hath trouble vppon trouble and ſufferyth greate anguyſſhe & payne on euerye ſyde / for he lackethe the true inwarde cōforte and to ſeke the outwarde comforte he is prohybyteth. Therfore a relygyous perſon that lyueth withoute diſcyplyne is lyke to fall to greate ruyne. Alſo he that in religyon ſekyth to haue lybertye and releſſynge of hys duetye ſhall alwaye be in anguyſſhe & ſorowe for one thynge or other ſhall euer dyſpleaſe hym. Therfore take hede howe other relygyous perſonnes do that be ryghte ſtraytly kept vnder the rules of theyr relygion. They go ſeldom forthe / they lyue hardly / they ete poorely / and be clothed groſely / they laboure moche / ſpeke lytell / watche longe / ryſe erly / make longe prayers / rede ofte and kepe them ſelfe alwaye in ſome holſom edoctryne. Beholde the Chartuſyenc s and the Cyſteur and many other Monkes / & Nonnes of dyuers relygyons / Howe they ryſe euery nyght to ſerue oure lorde / And therfore it were greate ſhame to the yt thou ſhuldeſt waxe ſlowe and dull in ſo holy a warke where ſoo many laude and peayſe oure lorde. O howe Ioyous a lyfe were it yf we ſhulde nothynge els do but with herte / and mouthe contynuelly to prayſe our lorde / nowe truely yf we ſhulde neuer nede to ete / drynke / ne ſlepe but that we myght al way laude hym and oonly take to ſpyrytuell ſtudyes / then were we moche more happye and bleſſyd / than we are nowe when we are bounden of neceſſyte to ſerue the bodye. O wolde to god that theſe bodely merytes were tourned in to ſpyrytuell refeccyons whiche al as for ſorowe we taſte but ſeldome / when a man is commen to that perfection that he ſekith nat his conſolacyon in any creature / then begynneth good fyrſte to ſauer ſwete vnto hym / and then he ſhall be contentyd with euery thynge that cōmeth be it lykynge or myſlykynge. And than he ſhall nat be glad for no wordely profyte be it neuer ſo greate ne ſory for the wantynge of it for he hath ſet hym ſelfe and ſtablyſhed hym ſelfe holy in god the whiche is to hym all in all / to whom nothynge peryſheth / nor dyeth / but all thynge lyueth to hym and ſeruyth hym without ceſſynge after hys byddyng. In euery thyng remembre the ende and that tyme loſte can nat be called agayne without laboure and dylygence thou ſhalte neuer gette vertue If thou begyn to be neclygent thou begynneſt to be feble and weyke / but if thou applie the to feruoure / thou ſhalt fynde great helpe of god and for the loue of vertue thou ſhalt fynde leſſe payne in all thy laboures then thou dydeſt fyrſte / he that is feruent and louinge is alway quycke and redy to all thyngꝭ that be of god and to hys honour. It is more laboure to reſyſte vyces and paſſyons / then it is to ſwynke and ſwete bodely laboures / he that wyll nat fle ſmall ſynnes / ſhall by lytell and lytell falle in to greater Thou ſhalt alwaye be glad at nyght when thou haſte ſpent the daye before frutefully. Take hede to thy ſelfe and ſtyre thy ſelfe alway to deuocyō admonyſhe thy ſelfe / & what ſo euer thou do of other forget nat thy ſelfe / and ſo muche ſhalte thou profite ī vertue as thou canſte breake thyne owne wyll and folowe ye wyl of god

¶Here begynneth the ſeconde boke of inwarde conuerſacyon. The fyrſte Chapytre.

THe kyngdome of God is within you ſayth Chriſt oure ſauyoure. Turne the therfore with all thy herte to god / and forſake thys wretchyd worlde / and thy ſoule ſhall fynde great inwarde reſt / lerne to diſpiſe outward thīges & giue thy ſelfe to inwarde thynges and thou ſhalte ſe the kyngdō of God com in to thy ſoule. The kyngdom of god is peace and ioye in the holy ghoſt that is nat graunted to wycked people / oure lorde Ieſu Chryſte wyll come to the and wyll ſhewe to the his cō ſolacyons / yf thou ſhalte make redy for hym within forth a dwellynge place / and all that he deſyreth in the is withinforth and there is his pleaſure to be. There is bytwyxte almyghty god / and a deuoute ſoule many ghoſtly vyſytyngꝭ / ſwete in worde ſpekynge / greate gyftes of grace many conſolacyōs / moche heuenly peace & wonderous famylyaryte of the bleſſyd preſence of god. Therfore thou faythfull ſoule prepayre thy herte to Chryſte thy ſpouſe / that he may come to the and well in ye for he ſaith him ſelfe. Who ſo loueth me ſhall kepe my cōmaundemēt. And my father and I & the holy ghoſte ſhall come to hym & we ſhall make in hym our dwellynge place / gyue therfore to Chryſte fre entre into thy herte: and kepe out al thynges that letteth his entre: and whē thou art ryche ynough and he oonly ſhall ſuffice to the / and than he ſhall be thy prouyder and defender and thy faythfull helper in euery neceſſyte ſo that thou ſhalte nat nede to put thy truſte in any other without hym / man is ſoone chaungyd / & lyghtly fallyth awaye / but Chryſte abydeth for euer and ſtandeth ſtrongly with his louer to the ende. There is no greate truſte to be put in man that is but mortall & frayle thoughe he be ryght moche profytable and alſo muche belouyd vnto the / ne any greate heuynes to be taken though he ſomtyme turne and be againſt the / for they that this daye be with the tomorowe maye happen to be agaynſte the and maye ofte turne as dothe the wynde put thy full truſte therfor ī god / & let him be thy loue and drede aboue all thynges: and he wyll anſwere for the and wyll do for the in al thynges as ſhalbe moſt nedefull and moſte expediente for the. Thou haſte here no place of longe abydyng / for where ſo euer thou become thou arte but a ſtraunger and a pylgryme and neuer ſhalte thou fynde parfeyte reſte tyll thou be fully oned to god / why doſte thou loke to haue reſte here ſyth this is nat thy reſtyng place / thy ful reſte muſte be in heuē ly thynges / and all erthely thynges thou muſte beholde as thinges tranſitory and ſhortly paſſynge awaye / and be wel ware thou cleue nat ouer moche to them: leſte thou be taken with loue of theym and in the ende periſſhe therby. Let thy thought be alwaye vpwarde to God / and dyrecte thy prayers to Chriſte contynually / and if thou may nat for frailte of thy ſelfe alwaye occupye thy mynde in contemplacion of the godhede? Be than occupyed with mynde of hys paſſyon: and in hys bleſſed woundes make the a dwellynge place / and yf thou fle deuoutely to the wounde of Chriſtes ſyde and to the markes of his paſſyon thou ſhalte fele greate cōforte in euery trouble. And ſhalte lytell force thoughe thou be openly diſpyſed in the worlde / and what euyll wordꝭ ſo euer be ſpoken of the they ſhal lytel greue the. Our maiſter Chriſte was dyſpyſed in the worlde of all men / and in his moſte nede was forſaken of his acquayntaunce and frendes and lefte amonge ſhames and rebukes. He wolde ſuffre wronges and benought ſet by of the worlde: and he wyll nat that any perſone doo vs wronge ne diſprayſe oure dedes. Chriſte had many aduerſaries and backebytours / and we wolde haue all to be oure frendes and louers. Howe ſh lde thy pacience be crowned in heuen If no aduerſytye ſhulde by fall to the in erthe: yf thou wylte ſuffre none aduerſyte: howe mayſte thou be the frende of Chriſte. It behoueth the to ſuffre with Chriſte / and for Chriſte if thou wylte reygne with Chriſte. Truely yf thou haddeſt ones entred in to the blody woundes of Ieſu: and haddeſte there taſted a lytell of his loue / thou ſhuldeſt lytell care for lykynges or myſlykynges of the worlde / but thou ſhuldeſte rather haue greate ioye whan wronges and reproues were done vnto the / for perfyte loue of God maketh a man perfytely to dyſpyſe hym ſelfe. The true inwarde loue of god that is fre from all inordinate affeccions may anone tourne hym ſelf frely to god / and lyfte hym ſelfe vp in ſpirite in contē placion & frutefully reſte hym in Chriſte. Alſo he to whome all thinges be eſtemed as they be / and nat as they be taken and thought to be of worldly people / is very wyſe & is rather taught of god thā of mā And he that can īwardly lyfte his minde vpwardly to god & can lytell regarde outwarde thīges nedeth nat to ſeke for time or place to go to prayers: or to doo other good dedes or vertuous occupaciōs. For the ghoſtly mā may ſone gather him ſelf together and fyxe his mynde in God / for he neuer ſuffereth it to be fully occupyed in outwarde thynges. And therfore his outwarde laboures and his worldely occupacions neceſſary for the tyme / hyndre hym nat but lytell / for as they come ſo he applyeth hym ſelfe to them and referreth thē alway to the wyll of god. More ouer a man that is well ordered in his ſoule / forſeth lytel the vnkynde demeaner of worldly people ne yet theyr proude behauoure. As moche as a man loueth any worldly thīg more thā it ſhuld be beloued ſo moche hys mynde is hyndred and letted for the true ordynate loue that he ſhulde haue to god / if thou were well purged from all inordinate affectyons / thane what ſo euer ſhulde befall to the ſhulde tourne to thy ghoſtely profyte and to the great encreaſynge of grace and vertue in thy ſoule / but the cauſe why ſo many thī ges diſpleaſe the and trouble the / is for thou arte nat yet parfytely deade to the worlde ne thou arte nat yet fully ſeuered from the loue of erthly thynges / and no thynge ſo muche defouleth the ſoule / as an vnclene loue to creatures / yf thou forſake to be comforted by worldly thynges outwardly thou mayſte beholde more parfytely heuenly thynges / and thou ſhalte than ſynge contynually laudes and prayſynges to hym with greate ioye and inwarde gladnes of herte. The whiche graunte the and me the bleſſed Trynite Amen.

Of a meke knowynge of oure owne defautes. The .ii. Chapiter.

REgarde nat muche who ys with the: nor who is agaynſte the / but be thys thy greateſte ſtudye that God maye be with the in euery thynge that thou doſt haue a good conſcyence and he ſhall well defende: and who ſo euer he wyll helpe ayd defende there may no malyce hynder ne greue: if thou can be ſtyll and ſuffre a whyle thou ſhalte withoute doute ſe the helpe of god come in thy n de he knowethe the tyme and place howe to delyuer the / and therfore thou muſte reſygne thy ſelfe hooly to hym. It parteyneth to hym to helpe and to delyuer from all confuſyon. Neuertheles it is ofte tymes moche profytable to vs for the more ſurer kepynge of mekenes / that other mē knowe our defautes and reproue vs of them. Whan a man mekethe hym ſelfe for his offences / he lyghtly pleaſeth other and lyghtly reconcyleth hym ſelfe to them that he hath offended. The meke man / almyghty god defendeth and comforteth: to hym he inclynethe hym ſelfe and ſendeth hym great plēty of his grace to hym: alſo he ſheweth his ſecretes and louyngely he draweth hym to hym / and after hys oppreſſyons he lyfteth hym vp to glorye. The meke man whan he hathe ſuffered cōfuſyon and reproue / is in good peace: for he truſteth in God and nat in the worlde. Moreouer if thou wylte come to the hyghnes of perfeccion: thynke nat thy ſelfe any thynge profyted in vertue tyl thou can fele mekely in thy herte that thou haſte leſſe mekenes and leſſe vertue than any other hath.

Howe good it is for a man to be peacefull. The .iii. Chapiter.

FIrſte put thy ſelfe in peace / and than thou mayſte the better pacyfye other / a peacefull man and a pacient profytethe more to hym ſelfe and to other alſo / than a man wel lerned that is vnpeacefull. A man that is paſſyonate tourneth ofte tymes good in to euyll and lyghtely beleueth the worſe parte. But a good peacefull man tourneth all thynge to the beſt: and hath ſuſpeccyon to no mā but he that is nat contente is ofte troubled with many ſuſpicious: and neyther is he quyet hym ſelfe / nor yet ſuffereth he other for to be quiet / he ſpeketh oft times that he ſhulde nat ſpeke / and he omitteth to ſpeke / that were more expedient to be ſpoken: he conſydereth greatelye what other be bounden to do / but to that that he is bounden to hym ſelfe he ys full negligen e / haue therfore fyrſte a zele and a reſpecte to thy ſelfe / and to thyne owne ſoule / and thā thou mayſt the more right wyſely and with the more due order of charite haue zele vpon thy neighboures. Thou arte anone redye to excuſe thyne owne defautes / but thou wylte nat here the excuſes of thy bretherne. Truely it were more charitable and more profytable to the that thou ſhuldeſte accuſe thy ſelfe and excuſe thy brother: For if thou wylte be borne? bere other / beholde howe farre thou arte yet fro perfyte mekenes & charite: whiche can nat be angrye with none but with them ſelfe. It is no greate thynge to be well cōuerſaūte with good men & with tractable men / for that naturally pleaſethe all people / and euery man gladly hath peace with thē & moſt loueth them that folowe theyre appetite / but to lyue peacybly with euyll men & with frowarde men that lacke good maners & be vntaught & that be alſo cōtrarious vnto vs / is a great gracee and a manly dede & moche to be praiſed for it can nat be done but through great ghoſtly ſtrēgth. Som perſones can be quyet thē ſelfe & alſo can lyue quyetly with other / and ſome canne nat be quiet them ſelfe: ne yet ſuffre other to be quyet / they be greuous to other / but they be more greuous to them ſelfe. And ſome can kepe them ſelfe in good peace / and can alſo bring other to lyue in peace / and neuertheles all our peace whyles we be in this mortall lyfe: ſtandethe more in meke ſufferyng of troubles and of thīges that be contrarious vnto vs: than in the nat felynge of thē. For no man may lyue here without ſome trouble. And therfore he that cane beſte ſuffre ſhall haue moſte peace / & it is very true ouercome of hym ſelfe / the lorde of the worlde / the frende of Chriſte / & the true enheritour of the kingdome of heuen.

Of a pure mynde and a ſymple intente. The .iiii. Chapitre.

MAn is borne vp from erthly thinges with two wynges / that is to ſay: with plaīnes and clēnes / plaīnes is in the entente / and clennes is in the loue / the good true and plainne intente loketh towarde God / but the clene loue taketh aſſaye & taſteth his ſwetnes. If thou be fre from all inordynate loue there ſhall no good dede hynder the / but that thou ſhalte therwith encreaſe in the waye of perfection. If thou entente well and ſeke nothynge but god and the profyte of thine owne ſoule and of thy neighboures / thou ſhalte haue greate inwarde lybertye of mynde. And if thy herte be ſtrayte with god? Than euery creature ſhalbe to the a mirrour of life and a boke of holy doctryne / for there is no creature ſo lytell ne ſo vyle: but that it ſhewethe and repreſenteth the goodnes of god. Alſo if thou were withinforth ī thy ſoule pure and clene / thou ſhuldeſte than without lettynge take all thynges to the beſt. A clene herte perceth both heuen and hel Suche as a man is in his conſcyence inwardly / ſuche he ſheweth to be by his outwarde conuerſacion. If there be any true ioye in this worlde / that had a man of a clene cōſcyēce. And if there be any where trybulacyon or anguyſſhe / an euyll conſcyence knoweth it beſt. Alſo as yron put in to the fyre is clenſed from ruſte and is made all clene and pure / ryght ſo a man tournynge hym ſelfe hooly to god is purged fro ſlouthfulnes & ſodeynly is chaū ged in to a newe man. Whan a man begynneth to waxe dull & ſlowe to ghoſtlye buſynes / than a lytell laboure fereth him greately / and that he taketh gladely outwarde cōfortes of the worlde and of the fleſſhe / but whan he begynneth perfytely to ouercome hym ſelfe & to walke ſtrōgly in the way of God / thā he regardeth the labours but lytel / that before he thought were ryhhte greuous and as importable vnto hym.

Of the knowynge of our ſelfe. The .v. Chapitre.

WE may nat truſt moche ī our ſelfe ne in our owne wyt / for oft tymes through our preſūpcion we lacke grace: and ryght lytell lyght of true vnderſtandynge is in vs / and that we haue many tymes / we leſe throughe our neglygence / and yet we ſe nat / ne we wyll nat ſe howe blynde we are. Often tymes we do euyll / and in defence therof we do moche worſe / and ſomtyme we be moued with paſſyon and we wene it be of a zele to God / we can anone repreue ſmall defautes in oure neyghboures: but our owne defautes that be muche greater we wyll nat ſe / we fele anone and pondre greatelye what we ſuffre of other / butte what other ſuffre of vs we wyll nat conſyder / but he that wolde well and ryghtwyſelye iudge his owne defautes: ſhulde nat ſo rygourouſly iudge the defautes of his neyghboures. A man that is inwardly tourned to god taketh hede of him ſelfe before all other / and he that cane well take hede of hym ſelfe: cane lyghtlye be ſtyll of other mennes dedes Thou ſhulte neuer be an inwarde man and a deuoute folower of Chryſte / but thou cane kepe the from medelynge of other mennes dedes and can ſpecyally take hede of thyne owne. If thou take hede hooly to God and to thy ſelfe / the defautes that thou ſeeſt in other ſhall lytell moue the. Where arte thou whan thou arte nat preſente to thy ſelfe / and whan thou haſte all renne aboute and moche haſte conſydered other mennes workes. what haſte thou profyted therby if thou haue forgottē thy ſelfe: if thou wylte therfore haue peace in thy ſoule and be perfytely oned to god in bleſſed loue ſet a parte all other mēnes dedes and onely ſet thy ſelfe & thyne owne dedes before the eye of thy ſoule and that thou ſeeſt amyſſe in the / ſhortelye do reforme it. Thou ſhalte moche profyte in grace if thou kepe the fre frō altemporal cures / and it ſhall hyndre the greately yf thou ſet pryce by any temporall thinges. Therfore let nothynge be in thy ſyghte hyghe nothynge great nothynge / lyking ne acceptable to the but it be purely good or of good. Thynke all comfortes vayne that come to the by any creature / he that loueth god and his owne ſoule for God? diſpiſethe all other loue for he ſeeth well that god alone whiche is eternall inconprehenſible and that fulfylleth all thīges with his goodnes / is the hole ſolace and cōforte of the ſoule: and that he is the very true gladnes of herte / and none other but onely he.

Of the gladnes of a clene cōſcyence. The .vi. chapiter.

THe glorye of a good man / is the wytneſſe of God / that he hath a good conſcyence / haue therfore a good conſcyence & thou ſhalte alway haue gladnes. A good conſcyence may bere many wronges & it is euer mery and glade in aduerſyties / but an euyll cōſcyence is alwaye fereful and vnquiet. Thou ſhalte reſte the ſwetely and bleſſedly? if thyne owne herte reproue the nat. Be neuer glade but whan thou haſt done well. Euyll men haue neuer perfyte gladnes: ne they fele no inwarde peace. For our Lorde ſayethe: ☞ There is no peace to wycked people. And thoughe they ſay we be in good peace there ſhall no euyll come to vs. Lo who maye greue vs or hurte vs / byleue them nat: for ſodeynely the wrath of god ſhal fall vpon them but they amende / and all that they haue done ſhall tourne to noughte / and that they wolde haue done ſhall be vndone. It is no greuous thynge to a feruente louer of god to ioye in tribulacyon / for all his ioy and glorye is to ioye in the croſſe of oure Lorde Ieſu Chriſte: It is a ſhorte glorye that is gyuen by man: and comenly ſome heuynes foloweth ſhortly after. The ioye and gladnes of good mē is in theyr own conſcyence / and the ioye of ryghtwyſe mē is in good / and of god / and theyr ioye is in vertue & in good lyfe he that d ſyrethe the very perfyte ioye that is euerlaſtynge ſetteth lytell pryce by temporall ioy / and he that ſeketh any worldly ioye or dothe nat in his herte fully dyſpyſe it / ſhewethe hym ſelfe openly to loue but lytell the ioy of heuen. He hath great tranquylite and peace of herte that neyther regardethe prayſes ne diſprayſes. And he ſhal ſone be pacified and contēt that hathe a good conſcyence. Thou arte nat the better for thou arte prayſed: ne the worſe for thou arte diſprayſed / for as thou arte? thou arte / and what ſo euer be ſaid of the: thou arte no better than almyghtye god whiche is the ſercher of mannes herte wyll wytnes the to be / if thou beholde well what thou arte inwardly: thou ſhalt nat care moche what the worlde ſpeaketh of the outwarde. Man ſeethe the face / but god beholdeth the herte. Man beholdeth the dede / but god beholdeth the intent of the dede. It is a greate token of a meke herte: A man euer to do well / and yet to thynke hym ſelfe to haue done but lytell. And it is a great ſygne of clennes of lyfe and of an inwarde truſte in God whan a man taketh nat his comforte of any creature: whan a man ſekethe no outwarde wytnes for hym ſelfe / it appereth that he hath hooly commytted hym ſelfe to god. ☞Alſo after the wordes of ſaint Paule He that cōmendeth hym ſelfe is nat iuſtified / but he whome god cōmendeth and he that hathe his mynde alwaye lyfte vp to god / and is nat bounden with any inordinate affeccion withoutforth / is in the degre and in the ſtate of a holy and a bleſſed man.

Of the loue of Ieſu aboue al thinges The .vii. Chapitre.

BLeſſed is he that knoweth how good it is to loue Ieſu / and for his ſake to diſpyſe hym ſelfe. It behoueth the louer of Ieſu to forſake all other loue beſyde him / for he wyl be beloued only aboue al other. The loue of creatures is deceyuable and faylinge / but the loue of Ieſu is faythefull & alwaye abydynge / he that cleuethe to any creatures muſte of neceſſyte fayle as dothe the creature / but he that cleueth abydyngely to Ieſu ſhalbe made ſtable in hym for euer. Loue him therfore & holde him thy frēde for whā all other forſake the he wyll nat forſake the ne ſuffre the finaly to periſſhe Thou muſte of neceſſytie be departed frō thy frendes and from all mānes cōpanye whether thou wylte or nat and therfore kepe the with thy lorde Ieſu lyuyng and dyeng and cōmyt the to his fydelyte and he wyll be with the and helpe the whan all other forſake the. Thy beloued is of ſuche nature that he wyll nat admyt any other loue / for he wyll haue alonely the loue of thy herte and wyll ſyt therin as a kynge in his proper throne If thou couldeſt well auoyde frō the: the loue of creatures: he wolde alwaye abyde with the and neuer wolde he forſake the. Thou ſhalte in maner fynde it all as loſte what ſo euer truſte thou haſte put in any maner of thynge beſyde Ieſu / put nat thy truſte therfore to ſuche thinges as is but a quel full of winde or as a holowe ſtycke whiche is nat able to ſuſteyne the / ne to helpe the / but in thy moſte nede wyll deceyue the / for man is but as hay / and all his glorye is as a floure in the felde / whiche ſodeynly vanyſſhed & ſlydeth awaye. If thou take hede onely to the outwarde apparaunce thou ſhalte ſone be deceyued and if thou ſeke thy cōforte in any thyng but in Ieſu / thou ſhalte fele therby great ſpirytuall loſſe. But if thou ſeke in all thynges thy lorde Ieſu / thou ſhalt truely fynde thy lorde Ieſu / and if thou ſeke thy ſelfe thou ſhalte fynde thy ſelfe / but that ſhall be to thyne owne great loſſe / for truly a man is more greuous and more hurtfull to hym ſelfe yf he ſeke nat hys lorde Ieſu: than is all the worlde / & more than all his aduerſaryes may be.

Of the famylyer frendſhyppe of Ieſu. The .viii. Chapitre.

WHan our lorde Ieſu is preſente all thyng is lykynge and nothynge ſemeth harde to do for hys loue / but whā he is abſente all thinge that is done for his loue / is paynfull and harde / whan Ieſu ſpeketh nat to the ſoule there is no faythfull conſolacyon / but if he ſpeke but one worde onely / the ſoule feleth great inwarde comforte / dyd nat mary Magdalyne ryſe ſone from wepyng whan Martha ſhewed her that her mayſter Chryſte was nyghe and called her: yes truely. : O that is an happy houre whā Ieſus called vs from wepyng to ioye of ſpiryte Remembre howe drye and howe vndeuoute thou arte without Ieſu / and howe vnwyſe / howe vayne / and howe cōnynge thou arte whan thou deſyreſt any thyng beſyde Ieſu. Truely that deſyre is more hurtfull to the: than if thou haddeſt loſte al the worlde / what may this worlde giue the / but throughe the helpe of Ieſu. To be without Ieſu is a payne of hell. And to be with Ieſu is pleſaūt paradyſe: yf Ieſu be with the / there maye no enemye greue the / and he that fyndeth Ieſu fyndeth a great treaſure that is beſte aboue all other treaſures / & he that leſeth Ieſu leſeth very muche / and more than all the worlde / he is moſte pore that lyueth without Ieſu / & he is moſte ryche that is with Ieſu. It is greate connynge to be wel cō uerſaunt with Ieſu / and to kepe hym is ryght great wyſdome / be meke & paceful & Ieſu ſhall be with the / be deuout & quiet & Ieſu wyll abyde with the. Thou mayſt anone dryue awaye thy lorde Ieſu & leſe his grace / yf thou applye thy ſelfe to outwarde thynges / and yf throughe neglygēce of thy ſelfe thou leſe hym what frēde ſhalte thou than haue: without a frende thou mayſte nat longe endure / and if Ieſu be nat thy frende moſte byfore al other thou ſhalt be very heuy and diſolate / & be lefte without all perfyte frenſhype / & therfore thou doeſt nat wiſely if thou truſte or ioye in any other thynge beſyde hym / we ſhulde rather choſe to haue all the worlde agaynſte vs thā to offende god / and therfore of all that the to be lefe and dere let thy lorde Ieſu be the moſte lefe and dere: and moſte ſpecially beloued to the aboue all other / and let all other by beloued for hym: and he onely for hym ſelfe. Ieſus is onely to be beloued for him ſelfe / for he is onely proued good and faythfull before all other frendes. In hym: and for hym: bothe enemyes & frendes are to be beloued / and before all thynges we ought mekely wtth all dylygence to praye to hym that he maye be beloued and honoured of all his creatures. Neuer coueyt to be ſyngulerly loued or cōmended / for that belō geth onely to god whiche hath none lyke vnto hym / and deſyre nat that any thing be occupied with the in thy herte / ne that thou be occupyed with loue of any creature but that thy lorde Ieſu may be ī the & in euery good man and womā. Be pure and clene withinforth without lettynge of any creature as nyghe as thou can for it behouethe the to haue a ryghte cleane and a pure herte to Ieſu. If thou wylte knowe and fele howe ſwete he is / and verely thou mayſte nat come to that p e but thou be preuented & drawen through his grace / and that all other thynges ſet aparte thou be inwardely kny e & on de to hym: whan the grace of god commeth to a man that is he made myghtye and ſtronge to do euery thynge that belongeth to vertue / and whan grace withdraweth than is he made weyke and feable to do any good dede / and is in maner as he were lefte onely to payne and puniſſhementes. ★: And yf it happen ſo with the / diſpaire nat ouermuche therfore: nor leue nat thy good dedꝭ vndone: but ſtāde alwaye ſtrongely after the wyll of god / & tourne all thynges that ſhall come to the to the laude and prayſinges of hys name for after wynter cōmeth ſomer / and after the nyght commeth the daye / and after a greate tempeſte / ſheweth agayne tyghte cleare and pleſaunte weder.

Of the wantynge of all ſolace and contorie. The .ix. Chapytre.

IT is no great thynge to diſpyſe mannes comforte whan the cō forte of god is preſent: but it is a greate thynge and that a ryght greate thynge a man to be ſo ſtronge in ſpyryte that he may bere the wantynge of them bothe / and for the loue of god and to hys honoure to haue a redy wyll to here as it were a deſolacion of ſpirite / and yet in nothynge to ſeke hym ſelfe ne his owne merytes / what profe of vertue is it yf a man be merie and deuoute in god whan grace commeth and vyſyteth the ſoule / for that houre is deſyred of euerye creature / he rydeth right ſaffely whom the grace of god bereth and ſupporteth and what merueil is it if he fele no bourdē that is borne vp by hym that is almyghty and that is led by the ſouerayne guyde that is good himſelfe / we be alwaye glad to haue ſolace / & conſolacyon but we wolde haue no tribulacyon / ne we wyll nat lyghtly caſte from vs the falſe loue of oure ſelfe. The bleſſed martyr ſaynt Laurēce throughe the loue of god myghtly ouercame the loue of the worlde and of hym ſelfe / for he dyſpyſe all that was lykynge & delectable in the worlde / and Sixtus the pope whome he moſte loued for the loue of god he ſuffred mekely to be taken frō hym / & ſo through the loue of god / he ouercame the loue of man / and for mānes conforte he choſe rather to folowe the wyll of god: do than in lykewyſe and lerne to forſake ſome neceſſary / and ſome welbeloued frende for the loue of god: & take it nat greuouſly whan thou arte lefte or forſakē of thy frēde / for of neceſſyte it behoueth worldely frendes to be dyſſeuered. It behoueth a man to fyght longe and myghtely to ſtryue with hym ſelfe or that he ſhall lerne fully to ouercome hym ſelfe / and or that he ſhal frely and redely ſette all his deſyres in god. Whan a mā loueth hym ſelfe & muche truſteth to hym ſelfe: he falleth anone to mā nes confortes: but the very true louer of Chryſte & the dylygent folower of vertue falleth nat ſo lightly to thē ne ſeketh nat muche ſuche ſenſible ſwetnes ne ſuche bodely delytes / but rather is glad to ſuffer great harde labours & payne for the loue of Chriſte. Neuertheles whā ghoſtely cō fortes is ſent to the of god take it mekely and gyue thankynges mekely for it: but know it for certayn that it is of the great goodnes of god that ſendeth it to the / & nat of thy deſeruynge / & loke thou be nat lyfte vp therfore in to pryde ne that thou ioy nat muche therof ne p̄ſume nat vaynly therī: but rather that thou be the more meke. For ſo noble a gyfte and the more ware and the more ferfull in all thy warkes / for that tyme wyll paſſe awaye / and the tyme of temptacyon wyll ſhortly folowe after. Whan conforte is withdrawen dyſpayre nat therfore / but mekely and paciently abyde the viſitacion of god / for he is able & of more power to gyue the more grace and more ghoſtely comforte than thou haddeſt fyrſte. Suche alteracyon of grace is no newe thynge / ne no ſtraunge thynge to thē that haue had experiēce in the way of god / for in greate ſayntes & in holy Prophetes was many tymes foūde lyke alteracyon / wherfore the Prophete Dauid ſaith. ☞ Ego diri in habūdancia mea nō mouebor ineternū) That is to ſaye: whā Dauid had habundaūce of ghoſtly comforte he ſayde to our lorde that he truſted he ſhulde neuer be remoued from ſuche comforte / but after whā grace withdrewe: he ſayde. ☞ Auertiſti faciem tuā a me: & factꝰ ſum cōturbatꝰ. That is: O lorde thou haſte withdrawen thy ghoſtly cōfortes frō me / and I am lefte in greate trouble and heuines: and yet neuertheles he diſpayred nat therfore / but prayed hertely vnto our lorde and ſayde. ☞: Ad te domine clamabo et ad deum meum deprecabor / That is to ſaye I ſhall buſely crye to the lorde / and I ſhall mekely praye to the for grace and cōforte. And anone he had the effecte of hys prayers as he wytneſſeth him ſelfe ſayng thus. ☞ Audi it dominus et miſertus eſt mei dominus fac us eſt adiutor meus) that is to ſaye / our lorde hath harde my prayer / & hath had mercy on me / and hath nowe againe ſent me his helpe & ghoſtely cōforte. And therfore he ſayth afterwarde: lorde thou haſte tourned my ſorowe ī to Ioy / & thou haſte belapped me with heuenly gladnes / and if almyghty god hath thus done with holy ſaintes / it is nat for vs weyke and feable perſons to dyſpayre though we ſomtyme haue feruoure of ſpirite and be ſomtyme lefte colde and voyde of deuocyon. The holy ghoſte goth and cōmeth after his pleaſure & therfore the holy mā Iob ſayth. ☞ Lorde thou gracyouſly viſiteſt thy louer in the morowe tyde / that is to ſaye in the tyme of comforte / and ſodeinly thou proueſt hym that is to ſay ī with drawynge ſuche comfortes from hym / wherin than maye I truſte or in whome may I haue any confidence / but oney in the greate endeles grace & mercy of god for why: the company of good mene / ne yt felyſhype of deuoute brethren and faythfull frendes / ne the hauynge of holy bokꝭ or of deuoute treatiſes / ne yet the heryng of ſwete ſonges: or of deuoute Impnes / may lytell auayle and brynge forthe but lytell comforte to the ſoule whan we are lefte to our owne fraylty and pouertye. And whā we be ſo lefte there is no better remedy but pacyence with a hoole reſygnyng of our owne wyll to the wyll of god I neuer founde yet any religyous perſon ſo ꝑfyte / but that he had ſomtyme abſentynge of grace or ſome mynyſſhyng of feruour / and there was neuer yet any ſaynt ſo hyghly rauyſſhed / but that he fyrſte or laſte had ſome temptacyon / he is nat worthy to haue the hyghe gyfte of cōtemplacyon / that hath nat ſuffered for god ſome trybulacyon. The temptacyōs goyng before / were wonte to be a ſothfaſte tokē of heuenly comforte ſhortly comming after And to them that be foūde ſtable in theyr tēptacyōs is promiſed by our lorde great conſolacyon / and therfore he ſayth thus. ☞He that ouercōmeth I ſhal giue him to eate of the tre of lyfe. Heuēly cōforte is ſomtyme gyuē to a mā that he may after be more ſtronge to ſuffre aduerſyties / but after foloweth temptacyō that he be nat lyfte vp ī to pryde & thynke that he is worthy ſuche conſolacyon. The ghoſtely enemy ſlepeth nat ne the fleſhe is nat yet fully mortifyed / & therfore thou ſhalt neuer ceſſe to prepayre thy ſelfe to ghoſtely batayle for thou haſte enemyes on euery ſide that euer wyl be redy to aſſayle the / & to let thy good purpoſe all that they can.

:Of yeldynge thankes to god / for hys manyfolde grace. The .x. Chapitre.

WHy ſekeſt thou reſt here ſyth thou arte borne to laboure / diſpoſe thy ſelf to pacyence: rather thā to confortes / to bere the croſſe of penaunce: rather than to haue gladnes: what temporall man wolde nat gladly haue ſpirituall cōfortes yf he myght alway kepe thē: for ſpirytuall cōfortes excede far worldely delytes and all bodely pleaſures / for al worldly delytes be eyther foule or vayne but ghoſtely delytes are onely iocunde / & honeſte / brought forthe by vertues & ſent of god in to a clene ſoule. But ſuche confortes no man may haue whan he wolde / for the tyme of tētacyon tarieth nat lōge The falſe lybertye of wyll / and the ouermoche truſte that we haue in our ſelfe / be moche contrary to the heuenly viſitacyons. Our lorde dothe well in ſendynge ſuche confortes / but we do nat well / whā we yelde na all the thankes therfore to him againe. The greateſt cauſe why the giftes of grace maye nat lyghtly come to vs / is for we be vnkynde to the giuer and yelde nat thākes to hym from whom all goodnes cōmeth. Grace is alwaye gyuen to theym that be redy to yelde thankes therfore agayne. And therfore it ſhal be taken from the Proude man that is wrute to be gyuen to the meke man: I wolde none of that conſolacyō that ſhuld take from me compunction / ne I wolde none of that contemplacyon that ſhulde lyfte my ſoule in to preſumpcion. Euery hyghe thyng in ſyght of man is nat holy ne euery deſyre is nat cleane and pure / ne euery ſwete thing is nat good / ne all that is lefe and dere to man is nat alway pleſaūt to god / we ſhall therfore gladly take ſuche gyftꝭ wherby he ſhalbe the more redy to forſake our ſelfe and our owne wyll he that knoweth the cōfortes that come through the gyfte of grace / and knoweth alſo howe ſharpe and paynfull the abſentynge of grace is: ſhall nat dare thynke that any goodnes commeth of hym felfe but he ſhall openly confeſſe that of hym ſel e he is ryght pore and naked of all vertue / yelde therfore to god that is his / and to thy ſelfe that is thyne: that is to ſaye / thāke god of his manyfolde graces / and blame thy ſelfe for thy offences. Holde in the alway a ſure grounde and a ſure foundacyon of mekenes: and thā the highnes of vertue ſhall ſhortely be giuen vnto the for the hyghe tourne of vertue maye nat longe ſtande / but it be borne vp with the lowe foundacyon of mekenes. They that be moſte greate in heuen be leſte in theyr owne ſyght / and the more gloryous they be / the meker they are in them ſelfe / ful of truthe and of heuenly ioye / nat deſyrous of any vayne glory or prayſinge of man. Alſo they that be groūdely ſtabled & confirmed in god maye in no wyſe be lyft vp in to pryde / and they that aſcribe al goodnes to god / ſeke no glorye ne vayne prayſynges in the worlde / but they deſyre onely to ioy and to be glorified in god and deſyre ī herte that he may be honoured / lauded / and prayſed / aboue al thynges both ī hym ſelfe and in all his ſayntes / and that is alwaye the thynge that perfyte men moſte coueyte and moſte deſyre to brynge aboute / be thou louynge & thankefull to god for the leſte benefyte that he gyueth the and thā thou ſhalte be the more apte and the more worthy to receyue of hym more greate benefaites. Thynke the leſte gyfte that he gyueth is great & the moſte dyſpyſable thynges take a ſpecyall gyftes and as great tokens of loue / for if the dygnyte of the gyuer be well conſydered no gyfte that he gyueth ſhall feme lytell. It is no lytell thyng that is gyuē of god for though he ſende paine and ſorowe we ſhulde take them gladly and thankfully: for it is for our ghoſtely helth all that he ſuffereth to come vnto vs. If a mā deſyre to holde the grace of god be he kinde and thankfull for ſuche grace as he hathe receyued / pacyent whan it is withdrawen praye he deuoutely that it maye ſhortely come agayne / & thā be he meke & lowe in ſpirite that he leſe it nat agayne through his preſumpcyon and pryde of herte.

Of the ſmale nombre of the louers of the croſſe. The .xi. Chapytre.

IEſus hathe many louers of his kyngdome of heuen but he hath fewe berers of hys Croſſe / many deſyre hys conſolacyon / but fewe deſyre his tribulacion: he fyndeth many felowes at eatynge & drynking / but he fyndeth fewe that will be with him in his abſtynēce & faſtynge / all mē wolde ioye with Chriſte / but fewe wyll any thynge ſuffre for Chriſte / many folowe hym to the brekynge of his breade for theyr bodely refecyon but fewe wyl folowe hym to drynke a draught of the Chalyce of his paſſyon. Many meruayle and honoure his myracles / but fewe wyll folowe the ſhame of his croſſe: and of his other vilanyes / many loue Ieſu as longe as no aduerſyte foloweth to them / and can prayſe hym and bleſſe hym whan they receyue any benyfayte of hī / but if Ieſu a lytell withdrawe hym from them / & a lytell forſaketh them anone they fall to ſom great grudgynge / or to ouer greate deieccyon / or in to open deſperacyon / but they that loue Ieſu purely for hym ſelfe and nat for theyr owne profyte nor commodyte / they bleſſe hym as hartely in temptacyon and tribulaciō and in all other aduerſytes: as they do in tyme of conſolacyon. And if he neuer ſent them conſolacyon: yet wolde they alway laude hym and prayſe hym. ☞: O howe maye the loue of Ieſu do to the helpe of a ſoule / yf it be pure and cleane nat myxte with any īordinate loue to hym ſelfe truely nothynge more: Maye nat they than that euer loke for worldly confortes / and for worldly conſolacyons be called worldly marchauntes and worldely louers rather than louers of god / do they nat openly ſhewe by theyr dedes that they rather loue them ſelfe than god / yes truely. O where may be foundē any that wyl ſerue god frely and purely without lokinge for ſome rewarde for it agayne. And where maye be founde any ſo ſpyrituall / that he is clerely deliuered and byrafte from loue of hym ſelfe / and that is truely poore in ſpiryte and is holy auoyded from loue of creaturꝭ. I trowe none ſuche can be foūd but if be far hens and in far countreys / if a man gyue all hys ſubſtance for god / yet he is nought and if he do great penaunce for his ſynnes / yet he is but lytell: and yf he haue greate connynge and knowlege / yet he is far from vertue / and yf he haue great vertue and bre ning deuocyon: yet moche wāteth hym / and that is ſpecially one thynge / whiche is moſte neceſſary to hym / what is that? that all thinges forſaken and hym ſelfe alſo forſakyn / he go clerely out from hym ſelfe & kepe no thynge to hym ſelfe of any pryuate loue / & whan he hath done all that he ought to do that he fele in hym ſelfe as he had nothynge done ne that he thynke it nat greate that ſome other myght thinke great: but that he thynke hym ſelfe truely as he is an vnprofytable ſeruaūt. ☞ For the auctoure of trouth our ſauioure. Cryſt ſayth. Whā ye haue done all that is cōmaundyd you to do: yet ſaye that ye be but vnprofytable ſeruauntes. Thā he that can thus do may wel be called pore in ſpyryte & naked of priuate loue / and he may wel ſay with the prophete Dauyd. ☞: I am onede in god and am pore & meke in herte. There is none more ryche / none more fre / ne none of more power / than he that can forſake hym ſelfe and all paſſyng thynges / and that truely can holde hym ſelfe to be loweſt and wylleſt of all other.

Of the waye of the croſſe / and howe profytable pacyence is in aduerſyte. The .xii Chapytre.

THe wordes of our ſauyoure be thought very harde and greuous: whan he ſaythe thus ☞Forſake your ſelfe take the croſſe and folowe me. But it ſhalbe moche more greuous to here theſe wordes at the laſte Iugement. ☞ Go ye from me ye curſed people in to the fyre that euer ſhall laſte. :But to that nowe gladly here and folowe the wordꝭ of Chriſte wherby he coū ceyleth theym to folowe hym: ſhall nat than nede to drede for herynge thoſe wordes of euerlaſtynge dampnacyon. The ſygne of the croſſe ſhall appere in heuen / whan our lorde ſhall come to Iudge the worlde / and the ſeruauntes of the Croſſe whiche confirmed them ſelfe here in this lyfe to Chryſte crucyfyed on the Croſſe / ſhall go to Chriſte their iuge with greate fayth and truſte in hym / why doſte thou than drede to take thys croſſe ſyth is the very way to the kyngdome of heuen: and none but that. In the croſſe is helthe / in the croſſe is lyfe / in the Croſſe is defence fro our enemyes / in the croſſe is infuſyon of heuenly ſwetnes / in the Croſſe is the ſtrength of mynde / the ioy of ſpiryte / the hyghnes of vertue / and the full perfeccyō of all holynes: and there is no helthe of ſoule nor hope of euerlaſtynge lyfe / but through vertue of the croſſe. Take therfore the croſſe and folowe Ieſu and thou ſhalte go in to the lyfe euerlaſtynge / he hath gone before the / berynge his croſſe / and dyed for the vpō the croſſe / that thou ſhuldeſt in lyke wyſe beare with hym the croſſe of penaunce and of tribulaciō / and that thou ſhuldeſte be redy lyke wyſe for his loue to ſuffre deth if nede requyre as he hath done for the. If thou dye with hym / thou ſhalte lyue with hym / and yf thou be felowe with hym in payne: thou ſhalte be with hym in glory. Beholde thā howe in the croſſe ſtandeth all and howe in dyeng to the worlde lyeth all our helth and that there is no other waye to lyfe & true inwarde peace but the waye of the croſſe & of daily mortifiyng of the body to the ſpiryte. Go whether thou wylte and ſeke what the lyſt & thou ſhalt neuer finde aboute the: ne byneth the / within the: ne without the / more hygh / more excellente / ne more ſure way to Chriſte thā the way of the holy croſſe / dyſpoſe euery thyng after thy wyll / & thou ſhalt neuer fynde but that thou muſt of neceſſyte ſōwhat ſuffre eyther with thy wyll or agaynſt thy wyll and ſo thou ſhalte alway fynde the croſſe for eyther thou ſhalt fele payne ī thy body or in thy ſoule thou ſhalte haue troube of ſpirite. Thou ſhalte be ſomtyme as thou were forſaken of god. Somtyme thou ſhalt be vexed with thy neyghboure / and that is yet more paynfull / thou ſhalt ſomtyme be greuous to thy ſelfe: & thou ſhalt fynde no meane to be delyuered / but that it behoueth the for to ſuffre tyll it ſhall pleaſe almyghty god of hys goodnes otherwyſe to dyſpoſe for the: for he wyll yt thou ſhalte lerne to ſuffre trybulacyon without conſolacyō but thou mayſt therby lerne holly to ſubmyt thy ſelfe to hym and by tribulacyō to be made more meek than thou were fyrſte. No man feleth the paſſyon of Chryſte ſo effectuouſly / as he that feleth lyke payne as Chryſte dyd This croſſe is alway redy & euery where it abydeth the / and thou mayſte nat fle it ne fully eſcape it where euer thou become for where ſo euer thou become thou ſhalt bere thy ſelfe aboute with ye and ſo thou ſhalte alwaye fynde thy ſelfe. Tourne the where thou wylte about the & beneth the: within the and without the / & thou ſhalte fynde this croſſe on euery ſyde / ſo that it ſhalbe neceſſary for the that thou alwaye kepe the in pacyence / and that it behoueth the to do yf thou wylte haue in warde peace / and deſerue the perpetuall crowne in heuen / yf thou wylte gladely bere this croſſe it ſhall bere the and it ſhal brynge the to the ende that thou deſyreſt where thou ſhalte neuer after haue any thinge to ſuffre: And yf thou bere thys croſte agaynſte thy wyll / thou makeſte a greate burden to thy ſelfe / and it wyll be more greuous to the and yet it behoueth the to bere it / and if it happen the to pul awaye one croſſe / that is to ſaye one trybulacyon: yet ſurely an other wyll come and happely more greuous thā the fyrſte was T oweſte thou to eſcape that neuer yet any mortall mā myght eſcape. What ſaynte in thys worlde hath ben without thys Croſſe and without ſome trouble. Truly our lorde Ieſu was nat one houre without ſome ſorowe & payne as long as he lyued here / for it behoueth hym to ſuffre death and to ryſe agayne & ſo to entre in to his glory / and howe it is than that thou ſekeſte any other way to heuen that this playne hygh waye of the Croſſe. All the lyfe of Chriſte? was croſſe and marterdome / and thou ſekeſt pleaſure & ioye: Thou erreſte greatly yf thou ſeke any other thynge than to ſuffre: For all thys mortall lyfe is full of myſeryes and is all beſet aboute and marked with Croſſes / and the more hyghely that a man profyteth in ſpiryte the more paynfull croſſes ſhall he fynde / for by the ſothfaſtnes of Chriſtes lone wherin he daily increaſeth dayly appereth vnto him more and more the payne of his exyle. But neuertheles a man thus vexed with payne is nat ſef e hooly without all conforte / for he ſeethe well that greate frute and hygh rewarde ſhall growe vnto hym by the berynge of his croſſe: And whan a man frely ſubmitteth hym ſelfe vnto ſuche trybulacyon / than all the burden of trybulacyon is ſodeynly tourned in to a great truſte of heuenly cōſolaciō. And the more the fleſſhe is punyſſhed with trybulacion / the more is the ſoule ſtrengthed dayly by inwarde conſolacion / and ſomtyme the ſoule ſhall fele ſuche cōforte in aduerſyties / that for the loue and deſyre that it hath to be conformed to Chryſte crucified it wolbe nat be without ſorowe and trouble / for it conſydereth wel that there more that it may ſuffre for his loue here / the more acceptable ſhall be to hym in the lyfe to come. But this workyng is nat in the power of man: but through the grace of god that is to ſay that a frayle man ſhulde take and loue that his bodely kynde ſo muche abhorreth and fleeth / for it is nat in the power of mā gladly to bere the croſſe / to loue the Croſſe / to chaſtyce the body and to make it burn in to the wyll of the ſpyrite / to e honoures gladly to ſuſtayne reprefes / to diſpyſe hym ſelfe and to coueyt to be diſpyſed / pacyently to ſuffre aduerſyties / with all dyſpleaſures therof / and nat to deſyre any maner of profite in this worlde / yf thou truſte in thy ſelfe thou ſhalt neuer bryng this mater aboute: but yf thou truſte in god / he ſhall ſende the ſtrength from heuen / and the worlde and the fleſhe ſhalbe made ſubiecte to the: yea and if thou be ſtrongly armed with fayth and be merked with the croſſe of Chryſte as his houſholde ſeruaūte thou ſhalt nat nede to fere the ghoſtly enemy for he ſhal alſo be made ſubiecte to the: ſo that he ſhall haue no power agaynſte the. Purpoſe thy ſelfe therfore as a true faythfull ſeruaūte of god to bere māfully the croſſe of thy lorde Ieſu: that for thy loue was crucyfied vpon the croſſe / prepayre thy ſelfe to ſuffre all maner of aduerſytes and dyſcomodites in thys wretched lyfe / for ſo ſhall it be with the where ſo euer thou hyde the / & there is no remedye to eſcape / but that thou muſte kepe thy ſelfe alway in pacyēce / if thou deſyre to be a dere and a welbeloued frende of Chryſte: drynke affectuouſly with hym a draught of the chalyce of his trybulacyon. As for conſolacyons cōmitte them to his wyl that he order them as he knoweth moſt expediēt for the / but as for thy ſelfe / and for as muche as in the is / dyſpoſe the to ſuffre & whan tribulaciōs come take thē as ſpecyal cōſolacyōs. Saying with the Apoſtle thus. ☞ The paſſyon of thys worlde he nat worthy of them ſelfe to brynge vs to the glorye that is ordeyned for vs in the life to come. And that is true though one man alone myght ſuffre aſmuche as all men do ſuffer / whā thou commeſt to that degre of pacyence: that trybulacyon is ſwete to the and for the loue of god is ſauoury and pleaſaunte in thy ſyght / than mayſt thou truſte that it is well with the and that thou arte in good eſtate for thou haſte founde Paradyſe in erthe. But as longe as it is greuous to the to ſuffre and thou ſekeſte to fle / ſo longe it is nat well with the: ne ſo longe thou arte nat in the perfyte way of pacyence / but yf thou couldeſte brynge thy ſelfe to that eſtate that thou ſhouldeſt be at / that is to ſuffre gladly for god / and to dye fully to the worlde than it ſhulde ſhortely be better with the and thou ſhuldeſt fynde greate peace / but yet all though thou were rapte wt Paule in to the thyrde heuen / thou ſhuldeſte nat therfore be ſure withoute all aduerſyte. For our ſauyour ſpeking of ſaynt Paule after he had bene rapte in to heuen: ſayde thus of hym. ☞ I ſhall ſhewe him howe many thynges he ſhall ſuffre for me.:☜ To ſuffre therfore remayneth to the yf thou wylte loue thy lorde Ieſu and ſerue hym perpetually: wolde to god that thou werte worthy to ſuffre ſom what for hys loue. O howe great ioy ſhulde it be to the to ſuffre for hym / what gladnes to all the ſaintes of heuen / & howe great edifiynge to thy neyghboure / all men cōmende pacyence / & yet fewe men wyll ſuffre. Ryght wyſly thou oughteſt to ſuffre ſome lytell thynge for god that ſuffered muche more for the worlde. And knowe thys for certayne that after this bodely death / thou ſhalte yet lyue / and the more that thou canſte dye to thy ſelfe here the more thou begynneſt to lyne to god. No mā is apte to receyue the heuenly rewardes / but he haue firſte lerned to bere aduerſyties for the loue of Chryſte for nothynge is more acceptable to god / nor more profytable to man in thys worlde thā to be glad to ſuffre for Chriſte / in ſo muche that if it were put in thy eleccyon / thou ſhuldeſt rather thoſe aduerſyte than proſperyte / for than by the pacient ſufferyng therof thou ſhuldeſt be the more lyke to Chryſte / and the more confermed to all his ſayntes. Our merite and our perfection of lyfe ſtādeth nat in conſolacyons and ſwetnes / but rather in ſuffering of great greuous aduerſytes and tribulacyons For yf there had ben any nerer or better way for the helth of mannes ſoule than to ſuffre / our lorde Ieſu wolde haue ſhewed it by wordes / or by examples. But for there was nat / therfore he openly exorted his diſcyples that folowed hym / and all other that deſyred to folowe him: to forſake theyr owne wyl and to take the Croſſe of penaunce / and folowe hym. Sayinge thus, ☞: Who ſo wyll come after me: forſake he hys owne wyll: take he the croſſe & folowe he me. Therfore all thynges ſerched and red / be thys the fynall concluſyon / that by many tryb lacyons it behoueth vs to entre in to the kyngdome of heuen / vnto the which bring vs oure Lorde Ieſus. Amen.

¶Here beginneth the thyrde boke Of the inwarde ſpekyng of Chriſte to a faythfull ſoule. The fyrſte Chapytre.☜

IS ſhall take hede ſaith a deuoute ſoule and I ſhal here what my Lorde Ieſu ſhall ſpeake in me. Bleſſed is that man whiche hereth Ieſu ſpekyng in hys ſoule and that taketh of his mouth ſom worde of conforte / and bleſſed be tho eares that here the ſecrete rownynges of Ieſu and hede nat the deceytefull rownynges of thys worlde. ☞: And bleſſed be the good playne eares that hede nat the outwarde ſpeche / but rather take hede what god ſpeketh and teacheth with inforth in the ſoule. Bleſſed be tho eyen alſo that be ſhet from ſight of outwarde vanytes and that take hede to the inwarde mouynges of god. Bleſſed be they alſo that gette them vertues and prepayre them by god dayly & ghoſtly warkes to receyue dayly more and more the ſecrete inſpiracions & inwarde teachynges of god. Alſo bleſſed be they that ſet them ſelfe hooly to ſerue god and for hys ſeruyce ſet aparte all lettynges of the worlde. O thou my ſoule take hede to that is ſayde before / and ſhut the dores of thy ſenſualytes that are thy v. wytteſt that thou maiſt here in wardly what our lorde Ieſu ſpeketh in thy ſoule. Thus ſayth thy beloued. ☞: I am thy helthe / I am thy peace / I am thy lyfe / kepe the with me / and thou ſhalte fynde peace in me / forſake the loue of trāſytory thynges: and ſeke thynges that be euerlaſtynge. What be all temporall thynges but deceyuable / and what may any creature helpe the: yf thy lorde Ieſu forſake the. Therfore all creatures & all worldely thinges forſagen and lefte: do that in the is to make the pleaſaunte in hys ſyght that thou mayſte after hys lyfe come to the euerlaſtynge lyfe in the kyngdome of heuen. Amen.

Howe almyghty god ſpeketh inwardely to mannes ſoule without ſounde of wordes.:☜ The ſeconde Chapytre.

SPeke lorde / for I thy ſeruaunte am redy to here the. I am thy ſeruaunte / gyue me wyſdomme and vnderſtandyng to knowe thy cōmaū dementes. Bowe my herte to folowe the wordes of thy holy teachynges that they may diſtyll in to my ſoule / as dewe in to the graſſe. ☞: The chyldren of Iſraell ſayde to Moyſes / ſpeke thou to vs & we ſhall here the / but let nat our lorde ſpeke to vs leſt haply we dye for drede. : Nat ſo lorde nat ſo I beſeche the / but rather I aſke mekely with Samuel the prophet that thou voucheſafe to ſpeke to me thy ſelfe / and I ſhall gladly here the / let nat Moyſes ne none other of the prophetes ſpeake to me / but rather thou lorde that arte the inwarde inſpirour and gyuer of lyght to all Prophetes / for thou onely without them mayſte fully enforme me & inſtructe me. They without the may lytell profyte me They ſpeake thy wordes but they gyue nat the ſpiryte to vnderſtande the wordes. They ſpeke fayre / but if thou be ſtyll they kyndle nat the herte. They ſhewe fayre letters / but thou declareſt the ſentēce. They brynge forth great high myſteries / but thou openeſt therof the true vnderſtandynge they declare thy cōmaundementꝭ / but thou helpeſt to performe thē. They ſhewe the way but thou gyueſt cōforte to walke therin. They do all outwardely / but thou illumyneſt & informeſt ye herte withī. They water onely without forth / but thou gyueſt the inwarde growyng. They crye al in wordes but thou gyueſte to the heres vnderſtandyng of the wordes that he harde. : Let nat Moyſes therfore ſpeake to me but thou my lorde Ieſu that arte the euerlaſtyng trouth / leſte haply I dye & be made as a man without frute warned without forth and nat enflamed within: and ſo to haue the harder iugemēt for that I haue herde thy worde & nat done it / knowē it & nat loued it / byleued it & nat fulfylled it. Speke therfore to me thy ſelfe for I thy ſeruaūte am redy to here the. Thou haſte the wordꝭ of eternall lyfe ſpeke thē to me to the full conforte of my ſoule & gyue me amendemēt of all my lyfe paſt to thy ioy honoure and glory euerlaſtyngly. Amen

¶That the wordꝭ of god are to be herde with great mekenes / and that there be but fewe that ponder them as they ought to do. The .iii. Chapytre.

MI ſonne ſayth our lorde heare my wordes and folowe theym for they be moſte ſwete fare paſſing the wyſdome and connyng of all philoſophers & of al the wyſe men of the worlde. My wordes be ſpiritual and ghoſtly and can nat be fully cōprehended by mannes wytte ne they art nat to be tourned ne to be applyed to the vayne pleaſure of the hearer / but are to be hearde in ſcylence with greate mekenes and reuerence and with greate inwarde affeccion of the hert and alſo in greate reſte and quyetnes of body and of ſoule. O bleſſed is he lorde whome thou enformeſte and teacheſte ſo that thou mayſte be meke and mercyfull lorde vnto hym in the euyll day / that is to ſaye in the daye of the mooſte dredfull iugemente / that he be nat than lefte deſolate and confortles in the lande of dāpnacyon. : Than ſayth our Lorde agayne. ☞: I haue taught Prophetes frō the begynnyng: and yet I ceſſe nat to ſpeke to euery creature / but many be defe and wyll nat heare / and many heare the worlde more gladly thā me / & more lyghtly folowe the appetyte of the fleſhe / than the pleaſure of god. The worlde ꝓmiſeth temporall thingꝭ of ſmale val re and yet he is ſerued with great affeccion but god promyſeth hys thynges / and thynges eternall and the hertes of the people be ſlowe and dull. O who ſerueth and obeyeth god in all thingꝭ with ſo great deſyre as he doth the worlde & as worldly prynces be ſerued and obeyed I trowe none. For why? For a lytell prebende / greate iournayes be taken. But for the lyfe euerlaſtyng the people wyl ſkarſly lyfte their fete ones from the grounde. A thynge that is of ſmall pryſe many tymes is buſely ſought / and for a peny is ſomtyme greate ſtryfe / and for the promyſe of a lytell worldely profyte men eſchewe nat to ſwynke and ſweate both daye and nyght But alas for ſorowe for the goodes euerlaſtynge and for the rewarde that maye nat be eſtemed by mannes herte / and for the hyghe honoure and glorye that neuer ſhall haue ende. Mē be ſlowe to take any maner of payne or laboure. Be thou therfore aſhamed thy ſlowe ſeruaunte of god that they be foundē more redy to warkes of deth than thou arte to warkes of lyfe / and that they ioye more in vanyte than thou in trouth: & yet they be ofte deceiued that: that they haue moſte truſte in / but my promyſe deceyueth no man ne leueth no mā that truſteth in me without ſome comforte / that I haue promyſed I wyll performe / and that I haue ſayde I wyll fulfyll to euery ꝑſone / ſo that they abyde faythfully in my loue and drede vnto the ende / for I am the rewarde of all good men / and a ſtronge prouer of all deuoute ſoules: wryte my wordes therfore in thy herte dilygently & ofte thynke thou vpon them / and they ſhalbe in tyme of temptacyon moche neceſſarye vnto the / that thou vnderſtandeſt nat whan thou redeſt it: thou ſhalte vnderſtande in the tyme of my viſitacyon. I am wonte to vyſyte my ſeruauntes two maner of wayes / that is to ſaye with temptacyon and with conſolacyon / and two leſſons dayly I reade vnto them / one wherby I rebuke theyr vyces / an other wherby I ſtyre them to encreaſe ī vertues. And he that knoweth my wordes and diſpiſeth them / hath that that ſhall iuge hym in the laſte daye.

A prayer to optayne the grace of deuocyon. The fourth Chapytre.

O Lorde Ieſu thou arte all my ryches / and all that I haue: I haue it of the / but what am I Lorde that I dare thus ſpeke to the I am thy poreſte ſeruaunte / and a worne moſte abiecte / more poore / and more dyſpyſable than I can or dare ſaye. Beholde Lorde that I am nought / that I haue nought / & of my ſelfe I am nought worthe. Thou arte onely god / ryghtwyſe and holy / thou ordereſt all thynge / thou gyueſt all thyng and thou fulfylleſte all thynges with thy goodnes / leuyng onely the wretched ſynner bareyne and voyde of heuēly cōforte Remēber thy mercyes and fyll my herte with thy many folde graces / for thou wylt nat that thy warkꝭ in me be made in vayne. How many I bere the miſeries of thys lyfe: but thy grace and mercye do cōforte me therin. Tourne nat thy face fro me: differre nat thy vyſityng of me / ne withdrawe nat thy cōfortes frō me / leſte haply my ſoule be made as drye earthe: without the water of grace / & as it were a thynge vnprofytable to the. Teache me Lorde to fulfyll thy wyll / and to lyue mekely and worthely before the / for thou arte all my wyſdome and connynge / and thou arte he that knoweſte me as I am / and that kneweſte me before the worlde was made / and before that I was borne or brought in to thys lyfe.

:Howe we ought to be conuerſaunte before god in trouth and mekenes. The .v. Chapitre.

MI ſone ſayth our lorde Ieſu / walke before me in trouthe and mekenes / and ſeke me alwaye in ſymplenes / and playnnes of herte. He that walketh in trouthe ſhalbe defended from all perylles and daungers / and trouthe ſhall delyuer hym fro all deceyuours and from al euyl ſaynges of wycked people. If trouth delyuer the / thou arte very fre: and thou ſhalte lytell care for the vayne ſayinges of the people. : Lorde it is true all that thou ſayeſte / be it done to me after thy ſayng: I beſech the that thy trouth may teache me and kepe me / and fynally leade me to a bleſſed endynge / and that it may delyuer me from all euyll affeccyons / and from all inordynate loue / that I maye walke with the in fredome of ſpyrite and in lybertye of herte.

Than trouth ſayth agayne I ſhal teache the what is acceptable and likyng to me thinke on thy ſynnes paſt with great diſpleaſure and ſorowe of herte / and neuer thynke thy ſelfe worthy to be called holy or vertuous for no good dedes that thou haſte done / but that thou thynke howe greate a ſynner thou arte belapped and boundē with many folde ſynnes and paſſions / and that of thy ſelfe thou droweſte to nought ſone falleſte / ſone arte ouercome / ſone troubeled / and ſone arte thou brokē with laboure and payne / and thou haſt nothyng wherof thou mayſt ryghtwyſely glorify thy ſelfe / but many thingꝭ thou haſte wherfore thou oughteſt to diſpiſe thy ſelfe / for thou arte more vnſtable and more weyke to ghoſtly werkes than thou knoweſte or mayſte thynke: Let nothynge therfore ſeme greate to the / nothyng precyous / nothyng worthy any reputacion / ne worthy to be prayſed in thy ſyght / but that is euerlaſtynge. Let the euerlaſtynge trouth be moſte lykyng and mooſte pleaſaunte in the aboue all other thynges / and thyne owne ſynne & vylete be moſte myſlykynge and moſte dyſpleaſaunte to the / dreade nothynge ſo muche ne reproue nothynge ſo muche: ne let nothynge be to the ſo muche hated / ne fle thou nothynge ſo muche as thy ſynnes and wyckednes / for they ſhulde more diſpleaſe the: thā ſhulde the loſſe of al worldly thynges. ☞:★: Some there be that walke nat purelye before me: for they throughe pryde and curioſyte of thē ſelfe deſyre to ſerch & to knowe hygh thynges of my godhede forgettyng them ſelfe and the helthe of theyr owne ſoules. Suche perſones fall ofte tymes in greate temptacyons & into greuous ſynnes for theyr pryde and curioſyte / for the whiche I am tourned agaynſte them: and leue them to them ſelfe withoute helpe or counſeyle of me. ☞: Drede therfore the iugemente of God and the wrathe of hym that is almighty and diſcuſſe nat ne ſerche nat his ſecretes / but ſerche well thyne owne iniquities. Howe ofte and howe greuouſly thou haſte offendyd hym / and howe many good dedes thou haſte neglygantly omytted and lefte vndone / whiche thou myghteſt well haue done. Some perſons bere theyr deuocion in bokꝭ / ſome in ymages / ſome in outwarde tokenes and figures / ſome haue me in theyr mouthe: but lytell in theyr harte / but ſome ther be that hath theyr reaſon clerely illumyned with the lyght of true vnderſtandynge. wherby theyr affeccyon is ſo purged and purifyed frō loue of erthely thynges that they may alway coueyte and deſyre heuē ly thyngꝭ: in ſo muche that it is greuous to theym for to here of erthely thynges / and it is to thē alſo a ryght greate payne to ſerue the neceſſytes of the bodye / and they thynke al the time as loſte that they go aboute it. Suche perſones fele and knowe well what the ſpirite of trouth ſpeketh in theyr ſoules / for it teacheth them to diſpyſe erthly thynges / and to loue heuenly thynges: to forſake the worlde that is tranſitory / and to deſyre both day and nyght to come thether where is ioye euer laſtynge. To the whiche brynge vs our lorde Ieſus amen.

Of the meruaylous effecte of the loue of God. The .vi. Chapytre.

BLeſſed be thou heuenly Father: The father of my Lorde Ieſu Chryſte / for thou haſte vouchedſafe to remēbre me thy pooreſt ſeruaunte and ſomtyme doſte comforte me with thy gra yous preſence / that am vnworthye all comforte. I bleſſe the and glorifye the alwaye with the onely begotten ſone and the holy ghoſte without endyng. Amen. O my lorde god moſte faythfull louer / whan thou cōmeſt into my herte: all my inwarde partyes do ioye. Thou arte my glory: and the ioye of my herte / my hope and my hole refuge in all my troubles. But for aſmuch as I am yet feble in loue and vnperfyte in vertue: therfore I haue nede to haue more conforte / and more helpe of the / voutcheſafe therfore ofte tymes to vyſyte me / and to inſtructe me with thy holy teachynger / delyuer me fro all euyll paſſyons / and helpe my ſyke herte from al inordinate affeccyons / that I maye be inwardely healed and purged from all inordinate affeccions and vyces and be made apte and able to loue the / ſtronge for to ſuffre for the / and ſtable to perſeuer in the. Loue is a greate thynge and a good / and onely maketh heuy bourden lyght / and bereth in lyke balaunce thingꝭ pleaſaunte & diſpleaſaunte / it bereth a heuy bourdē & feleth it nat / & maketh bytter thyngꝭ to be ſauoury & ſwete Alſo the noble loue of Ieſu perfytly prynted in mannes ſoule maketh a man to do great thynges and ſtyreth hym alwaye to deſyre perfeccyon / and to growe more and more in grace and goodnes. Loue wyll alway haue hys mynde vpwarde to god and wyll nat be occupyed with loue of the worlde. Loue well alſo be fre from all worldly affeccyons that the inwarde ſyght of the ſoule be nat darked ne let / ne that his affeccyon to heuenly thynges be nat put from his fre liberte by inordinate wynning or leſynge of worldly thynges. Nothynge therfore is more ſweter than loue / nothynge hygher / nothynge ſtronger / nothynge larger / nothynge ioyfuller nothynge fuller / ne nothynge better in heuen: ne in erthe / for loue diſcendeth frō god and may nat reſte finally in nothing lower than god. Suche a louer fleethe hyghe / he renneth ſweftely / he is mery in god / he is fre in ſoule / he gyueth all for all / and hath all in all / for he reſtethe in one hygh goodnes aboue all thynges / of whome all goodnes floweth & procedeth he beholdeth nat onely the gyfte / but the gyuer aboue all gyfte / loue knoweth no meaſure but is feruent without meaſure It feleth no burden: it regardeth no laboure / it deſyreth more than it may attayne / it cōplaineth of none inpoſſibilyte for it thynketh all thynge that maye be done for his beloued poſſyble and lawful vnto hym. Loue therfore dothe many great thynges and bryngeth them to effecte wherin he that is no louer faynteth and fayleth. Koue waketh muche and fle yet lytell / and ſlepyng? ſlepeth nat / it faynteth: and is nat wery: is reſtrayned of lyberte? and is in greate fredome. He ſeeth cauſes of frre? and fereth nat / but as a quycke bronde or ſparkle of fyre flameth alway vpwarde by feruoure of loue in to god / and through the ſpeciall helpe of grace is delyuered frō all perylles / and daungers. He that is thus a ghoſtely louer knoweth well what thys voyce meaneth whiche ſayth thus. ☞: Thou lorde god art my hole loue and my deſyre / thou arte all myne and I all thyne. Sprede thou my herte in to thy loue that I may taſte & fele howe ſwete it is to ſerue the and howe ioyfull it is to laude the and to be as I were all molten in to thy loue. O am bounden in loue and go far aboue my ſelfe for the greate wonder feruoure that I fele of thy vnſpekable goodnes I ſhall ſynge to the: the ſonge of loue / and I ſhall folowe the my beloued: by hyghnes of thought: where ſo euer thou go. And my ſoule ſhal neuer be wery to praiſe the with the ioyfull ſong of ghoſtely loue that I ſhall ſynge to the. I ſhall loue the more than my ſelfe / and nat my ſelfe but for the and all other in the and for the / as the lawe of loue commaundeth whiche s giuē by the. Loue is ſwyfte / pure meke / ioyous and glad / ſtronge / pacyent / faythfull / wyſe / forberynge / manly and neuer ſekynge hym ſelfe ne hys owne wyll / for whan ſo euer a man ſeketh hym ſelfe / he falleth fro loue / alſo loue is circumſpecte meke / ryghtwyſe / nat tender / nat lyght / ne hedyng vayne thynges / ſober / chaſte / ſtable / quyet / and well ſtabled in hys outwarde wyttes. And loue is ſubiecte and obedyent to hys prelate / vyle and diſpiſable in hys owne ſyght: deuout & thankefull to god / truſtynge and alway hopyng in hym / and that whan he hath but lytell deuocyō or lytell ſauoure in hym / for withoute ſome ſorowe or payne no man may lyue in loue / he that is nat alwaye redye to ſuſſre / and to ſtande fully at the wyll of hys beloued / is nat worthy to be called a louer / for it behoueth a louer to ſuffre gladly all harde and bytter thyngꝭ for hys beloued / and nat to declyne from hys loue for no contrarious thynge that may befall vnto hym.

Of the proufe of a true louer of god. The .vii. Chapytre.

MI ſon ſayth our ſauyour Chriſte thou arte nat yet a ſtronge and a wyſe louer: for why? For a lytel aduerſite thou leueſt anone that thou haſte begonne in my ſeruice & with great deſyre thou ſekeſt outwarde cōſolacyons But a ſtronge and a faythfull louer of god ſtandeth ſtable in all aduerſytes and gyueth lytell hed to the deceytfull perſuacyons of the enemye. And as I pleaſe hym in proſperyte: ſo I dyſpleaſe hym nat in aduerſyte. A wyſe louer conſydereth nat ſo muche the gyfte of hys louer as he doth the loue of the gyuer / he regardethe more the loue than the gyfte / and accompteth all gyftes lytell in comparyſon of his beloued that giueth thē to him A noble louer reſtethe nat in the gyfte / but in me aboue all gyftes / ferthermore it is nat all loſte thoughe thou ſomtyme fele leſſe deuocyō to me and to my ſaintes than thou woldeſte do / and on that other ſyde the ſwete ghoſtely deſyre that thou feleſt ſomtyme to thy Lorde Ieſu / is the feable gyfte of grace gyuen to thy conforte in this lyfe and a taſte of the heuenly glory in the lyfe to come / but it is nat good that thou leue ouermoche to ſuche confortes for they lyghtely come and go after the wyll of a gyuer / but to ſtryue alway without ceſſyng agaynſte all euyl mocyons of ſyne / and to dyſpyſe all the ſuggeſtyons of the enemye is a token of perfyte loue and greate meryte and ſyneguler grace / let no vanitis ne no ſtraunge fantyſyes trouble the of what matter ſo euer they be Kepe thyne intente and thy purpoſe alwaye hole and ſtronge to me / and thynke nat that it is an illuſion that thou arte ſodeynly rauyſſhed in to exceſſe of mynde / and that thou arte ſone after tourned agayne in to thy fyrſte lyghtnes of herte / for thou ſuffereſt ſuche lyghtnes rather agaynſte thy wyll than with thy wyll. And therfore if thou be dyſpleaſed therwith / it ſhalbe to the greate meryte and no perdicion. ☞ I knowe ſayth ou lorde that the olde auncyente enemye the fynde wyll aſſaye to lette thy good wyll / and to extincte the good deſyre that thou haſte to me / and to all goodnes all that he can / and he wyll alſo hyndre the from all good warkes and deuoute exerciſes if he maye: that is to ſay from the honoure and worſhype that thou arte bounden to gyue to me and to my ſayntes / and from mynde of my paſſyon / & from the remembraunce of thyne owne ſynnes / frō a diligente kepynge of thy herte in good meditacyons: and from a ſtedfaſte purpoſe to profyte in vertue / he wyll alſo put in to thy minde many ydell thoughtꝭ to make he yrke and to be ſone wery with prayer and with redynge & with all other good vertuous warkes. A meke cōfeſſyon dyſpleaſeth hym muche and if he can he wyl let a man that he ſhall nat be howſyled. But beleue hym nat ne care nat for hym thoughe he aſſayle the neuer ſo muche / make all his malice retourne to him ſelfe agayne and ſay to him thus. Go frō me thou wycked ſpiryte: and be thou aſhamed / for thou arte foule and vggely that woldeſt brynge ſuche thynges in to my mynde. Go fro me thou falſe deceyuer of mākynde: thou ſhalt haue no parte in me / for my ſauyoure Ieſu ſtandeth by me as a myghty warryour and a ſtronge champyō / and thou ſhalt fle away to thy confuſyon. I had leuer ſuffre the moſte cruell deth than to conſente to thy malycious ſtyrrynges / be ſtyll therfore thou curſed fynde and ceſſe thy malyce: for I ſhall neuer aſſente to the / thoughe thou vexe me neuer ſo muche. Our lorde is my lyght and my helth whome ſhall I drede and he is the defender of my lyfe / what ſhall I feare. Truely thoughe an hoſte of men aryſe agaynſte me: my herte ſhall nat drede them: for why? God is my helper & my redemer. Than ſayth our lorde agayne to ſuche a ſoule. ☞: Stryue alwaye as a true knyght agaynſte all the ſtyrryngꝭ of the enemy: & yf thou be ſomtyme through thy fraylte ouercome ryſe ſone agayne and take more ſtrength thā thou haddeſt fyrſte & truſte verely to haue more grace and more cōforte of god thā thou haddeſte before / but beware alwaye of vayne glory and pryde / for therby many perſons haue fallē into great errours and into greate blyndnes of ſoule ſo far: that it hath ben ryght nyghe incurable. Be it therfore to the a great example and a matter of perpetuall mekenes: the fall and ruyne of ſuche proude folkes / that folyſhely haue preſumed of them ſelfe. And haue in the ende finally peryſhed by theyr preſumpcyon.

Howe grace is to be kepte cloſe through the vertue of mekenes. The .viii. Chapytre.

MI ſonne: it is muche more expedyente: and moche more the ſuerer waye for the / that thou hyde the grace of deuocyon / and nat to ſpeake moche of it / ne muche to regarde it / but rather to dyſpiſe thy ſelfe the more for it: and to thinke thy ſelfe vnworthy any ſuche gracyous gyfte of god / than to ſpeke of it. And it is nat good to cleaue muche to ſuche affections that may be ſone tourned to the cō trary. Whā thou haſt the grace of deuociō cōſider howe wretched & howe nedy thou wert wōt to be whā thou hadeſt no ſuche grace. The profyte & encreaſe of lyfe ſpyritual is nat only whā thou haſt deuociō but rather whan thou canſte mekely and pacyently bere the withdrawynge / and the abſentinge therof / and yet nat to leue thy prayers ne thy other good dedes that thou arte accuſtomed to do: vndone but to thy power and as farre as in the is / thou doſte thy beſte therin and forgetteſt nat thy duety therfore nor thou arte nat negligente for any dulnes or vnquietnes of mynde that thou feleſte. Neuertheles there be many perſones that whan any aduerſyte falleth to them they be anone vnpacyēt and be made therby very ſlowe and dull to do any good dede / and they hyndre them ſelfe greatly. For it is nat in the power of man the way that he ſhal take / but it is onely in the grace of god to dyſpoſe that after his wyll and to ſende cōforte whā he wyll and as muche as he wyll & to whome he wyll as it ſhal pleaſe hym and none otherwyſe. Some vnware perſones throughe an vndeſcrete deſyre that they haue had to haue the grace of deuocyon haue diſtroyed themſelfe / for they wolde doo more than theyr power was to do. And wolde nat knowe the meſure of their gyfte ne thy lytelnes of their owne ſtrength: but rather wolde folowe the pryde of theyr herte thā the iugement that it of reaſon. And bycauſe they preſumed to do greater thynges than was pleaſaunt to god / therfore they loſt anone the grace that they had before / and were lefte nedy and without comforte / whiche thought to haue buylded theyr neſtes in heuen / & ſo they were taught nat to preſume of them ſelfe / but mekely to truſte in god & in hys goodnes. Alſo ſuche perſones as be begynners: & yet lacke experyence in ghoſtly trauayle: may lyghtely erre & be deceyued / but they wyll be ruled by counſayle of other. And if they wyll nedely folowe theyr owne coūſayle and wyll in no wyſe be remoued fro theyr owne wyll / it wyll be very perylous to them ī the ende And it is nat lyghtly ſene that they that be wyſe and cōnynge in theyr owne ſight wyll be mekely ruled or ordered by other It is better to haue lytell conninge with mekenes than great cōnyng with vayne lykyng therin / and it is better to haue lytell connyng with grace / than muche cō nynge wherof thou ſhuldeſte be proude / alſo he doth nat diſcretly that in tyme of deuocion ſetteth him ſelfe all to ſpiritual myrth and as it were to a heuenly gladnes: and forgetteth his former deſolacion and the meke dreade of god. Ne he dothe nat well nor vertuouſly that in tyme of trouble or of any maner aduerſyte or grauite bereth him ſelfe ouermuch deſperatly and feleth nat ne thynketh nat ſo truſtfully of me as he ought to do / he that in tyme of peace & of ghoſtly conforte wyll thynke hym ſelfe ouer muche ſyker / cōmō ly in tyme of batayle and of temptacyon ſhalbe founde ouermuhe deiecte and ferefull. But if thou couldeſt alwaye abyde meke and lytell in thyne owne ſyght and couldeſt order well the mocyons of thyne owne ſoule / thou ſhuldeſt nat ſo ſone fall into preſumpcyō or dyſpayre / ne ſo lyghtly offende almyghtye god / wherfore thys is good and holſome coūſayle / that whan thou haſte the ſpyryte of feruoure thou thynke howe thou ſhalt do whan that feruoure is paſſed / and than whan it happeneth ſo with the: that thou thynke that it may ſone come agayne / whiche to my honoure & to thy prouynge I haue withdrawen for a time. And it is more profitable to the that thou ſhuldeſte be ſo proued than that thou ſhuldeſt alway haue proſperous thynges after thy wyll / for why merytes are nat to be thought greate in any perſone bycauſe he hath many vyſyons or many ghoſtly cōfortes / or for that he hath clere vnderſtandyng of ſcripture or that he is ſet in hyghe degre But if he be ſtably groūded in mekenes and be fulfylled with charyte / & ſeke hooly the worſhyppe of god and in nothinge regardeth hym ſelfe / but fully ī his herte can diſpyſe hym ſelfe / and alſo coueyteth to be dyſpyſed of other / than may he haue good truſt that he hath ſomwhat profyted in grace and that he ſhall in the ende haue greate rewarde of god for hys good trauayle. Amen.

Howe we ſhall thynke throughe mekenes our ſelfe vyle and abiecte in the ſyght of God. The .ix. Chapyter.

SHall I lorde Ieſu dare ſpeke to the: that am but duſte and aſſhes: verely if I thynke my ſelfe any better than aſſhes & duſte / thou ſtandeſte agaynſte me. And alſo myne owne ſynnes bere wytnes agaynſte me that I maye nat with ſaye it / but yf I dyſpyſe my ſelfe and ſet my ſelfe at noughte / and thynke my ſelfe but aſſhes and duſte as I am / than thy grace ſhalbe nyghe vnto me: and the lyght of true vnderſtandyng ſhall entre into my herte / ſo that all preſumpcion and pryde in me ſhall be drowned in the vale of mekenes throughe parfyte knowynge of my wretchednes. Through mekenes thou ſhalt ſhewe vnto me what I am / what I haue ben and fro whens I came / for I am nought and knewe it nat / yf I be lefte to my ſelfe thā am I naught and all is feblenes and inꝑfeccion. But if thou voucheſafe a lytell to beholde me / anone I am made ſtronge / and fylled with a newe ioy and meruayle it is that I wretche / and ſo ſone lyfte vp fro my vnſtablenes in to the beholdynge of heuenly thynges / and that I am ſo louyngly enhalſed of the: that of my ſelfe fall downe alwaye to erthely lykynges. But thy loue lorde: cauſeth al this which preuenth me: and helpeth me in all my neceſſytyes / and kepeth me warely from all perylles and daūgers that I am dayly lyke to fall into. I haue loſte the and alſo my ſelfe by inordynate loue that I haue had to my ſelfe / and in keping of the agayne. I haue founde bothe the and me & therfore wyll I more depely from henſeforth ſet my ſelfe at nought and more delygently ſeke the thā I haue done ī tyme paſte / for thou lorde Ieſu thou doſte to me aboue all my merytes / and aboue all that I can aſke or deſyre. But bleſſed be thou in all thy warkes for thoughe I be vnworthy good thynges / yet thy goodnes neuer ceſſeth to do well to me and all ſo to many other / whiche be vnkynde to the & that are tourned ryght far fro the. Tourne vs Lorde therfore to the agayne that we may henſforwarde be louynge / thankeful / meke / & deuoute to ye / for thou arte our helth / thou arte our vertue / and all our ſtrength in body and in ſoule / and none but thou / to the therfore be ioye and glory euerlaſtyngly in the bleſſe of heuen Amen.

Howe all thynges are to be referred to god as ende of euery warke. The .x. Chapyter.

MI ſone ſayeth our ſauyour Chryſte I muſte be the ende of all thy war es if thou deſyre to be happy and bleſſed And if thou referre all goodnes to me frō whome all goodnes commeth. Thā ſhall be pourged and made cleane in the / thyne in warde affeccyons whiche els wolde be euyll enclyned to thy ſelfe & to other creatures / if thou ſeke thy ſelfe in any thynge as ende of thy warke / anone thou fayleſt in thy doyng and waxeſt drye and bareyn from all moyſter of grace / wherfore thou muſte refarre al thyngꝭ to me for I gyue all. Beholde therfore all thinges as they be flowynge and ſpryngynge oute of my ſouerayne goodnes: and reduce al thingꝭ to me as to theyr original begīninge / for of me both ſmale and great / poore & ryche as of a quycke ſpringyng well drawe water of lyfe / he that ſerueth me freely / and with good wyll / ſhall receyue grace for grace. But he that wyll glorifye hym ſelf in hym ſelfe / or wyll fully ioy ī any thyng beſyde me / ſhall nat be ſtableſſhed in parfyte ioy ne be dilated in ſoule / but he ſhall be letted & anguyſſhed many wayes from the trewe fredome of ſpiryte / thou ſhalte therfore aſcrybe no goodnes to thy ſelfe ne thou ſhalte nat thynke that any perſone hath any goodnes of hym ſelfe / but that thou yelde alwaye the goodnes to me / without whome man hath nothyng. I haue gyuen all: and all wyll I haue agayne and with great ſtraynes / wyll I loke to haue thankynges therfore. Thys is the trouthe wherby is dryuen away al maner of vayne glory and pryde of herte if heuēly grace and perfyte charyte enter into thy herte / than there ſhall no enuye ne vnquyetnes of mynde ne any pryuate loue haue true ruele in the. For the charyte of god ſhall ouercome all thynges / & ſhall dilate and enflame al the powers of thy ſoule. Wherfore if thou vnderſtandeſt a ryght thou ſhalte neuer ioy but in me: and in me onely thou ſhalte haue truſte / for no man is good but god alone / which is aboue all thynges to be honoured and in all thynges to be bleſſed. Amen.

That it is ſwete & delectable to ſerue god / and to forſake the worlde. The .xi. Chapyter.

HOwe ſhall I yet ſpeake agayne to the my Lorde Ieſu / and nat ceaſe. And I ſhall ſaye in the ares of my Lorde: my god and kynge / that is in heuen. ★: O howe greate is the habundaūce of ye ſwetnes whiche thou haſt hyde and kept for them that drede the. But what is it than to thē that loue the: and that with all theyr herte do ſerue the / verely it is the vnſpekeable ſwetnes of cō templacyō that thou giueſt to them that loue the. In thys Lorde thou haſte moſte ſhewed the ſwetnes of thy charyte to me / that whan I was nat thou madeſt me / & whan I erred far from the / thou broughteſte me agayne to ſerue the / and thou cō maundeſt me alſo that I ſhal loue the. O fountayne of loue euerlaſtynge what ſhall I ſay of the / howe may I forgette the: that haſte vouchedſafe thus loungly to remēbre me. Whan I was like to haue periſhed thou ſhewedeſt thy mercy to me aboue all that I coulde haue thought and deſyred / and haſte ſente me of thy grace & of thy loue aboue my merites. But what ſhall I gyue to the agayne for all thys goodnes. It is nat gyuen to all men to forſake the worlde and to take a ſolytary lyfe & onely to ſerue the. And yet it is no great thynge to ſerue the / whome euerye creature is boūden to ſerue. It ought nat therfore to ſeme any greate thynge to me to ſerue the / but rather it ſhulde ſeme meruayle and wonder to me / that thou wylte voucheſafe to receyue ſo poore / and ſo vnworthy a creature as I am into thy ſeruyce / and that thou wylt ioyne me to thy welbeloued ſeruaūtes. Lo lorde al thingꝭ that I haue: and al that I do the ſeruyce with be thyne. And yet thy goodnes is ſuche that thou rather ſerueſt me than I the. For lo? heuen and erthe / planettes / & ſterres with theyr cōtentes whiche thou haſte created to ſerue man / be redy at thy byddyng & do dayly that thou haſte commaunded. And thou haſte alſo ordeyned Angels to the myniſtery of man. But aboue all thys thou haſte vouchedſafe to ſerue man thy ſelfe / and haſte ꝓmyſed to gyue thy ſelfe vnto hym / what ſhal I thā gyue to the againe for this thouſāde folde goodnes / wolde to god that I myght ſerue the all the dayes of my lyfe / or at the leſte / that I myght one day be able to do the faylthful ſeruice for thou arte worthy al honour ſeruyce and prayſinge for euer Thou arte my lorde and my god / and I thy pooreſt ſeruaunt moſte boundē before al other to loue the and prayſe the / and I neuer ought to wax wery of the praiſing of the. And that is it that I aſke: that I deſyre / that is to ſay / that I may alwaye laude the and prayſe the / voutchſafe therfore moſt mercyfull lorde to ſupplye that wanteth in me / for it is great honoure to ſerue the and al erthly thynges to diſpyſe for the loue of the. They ſhall haue great grace that frely ſubmytteth them ſelfe to thy holy ſeruyce. And they ſhal fynde alſo the moſte ſwete conſolacyon of the holy ghooſte / & ſhall haue great fredome of ſpirite / that here forſake al worldly buſynes and choſe an harde and a ſtrayte lyfe in this worlde for thy name. . O fre & ioyfull ſeruice of god / by the which a man is made fre and holy / and alſo bleſſed in the ſyght of god. . O holy ſtate of religyon whiche maketh a man lyke to Aungelles pleaſaunt to god / dredfull to wycked ſpirites / & to all faythful people ryght hyghly cōmendable. O ſeruice muche to be enhalſed and alway to be deſired / by whom the hyghe goodnes is wonne & the euerlaſtyng ioy and gladnes is gotten withoute ende.

:That the deſyres of the herte ought to be well examyned / and well to be modered. The .xii. Chapyter.

MI ſone ſayth our lorde it behoueth the to lerne many thynges / that thou haſte nat yet well lerned. What be they Lorde that thou order thy deſyres and thy affeccyons hooly after my pleaſure / and that thou be nat a louer of thy ſelfe / but a deſyrous folower of my wyll in all thynges / I knowe well that deſyres ofte moue the to thys thynge or to that. But conſyder well whether thou be moued principally for my honoure or for thyn owne. If I be ī the cauſe thou ſhalt be wel cōtēted what ſo euer I do with he but if any thynge remayne in thy hert of thyne owne wyll / that is it that letteth the and hyndereth the. Beware therfore that thou leue nat muche to thyne owne deſyre without my counſayle / leſte hapely it for thynke the and diſpleaſe the ī the ende that fyrſte pleaſed the. Euery affeccyon and deſyre of mannes herte that ſemeth good and holy / is nat forhwith to be folowed nor euery contrarious affeccion or deſyre is nat haſtely to be refuſed it is ſomtyme ryght expedyent that a man refrayne his affeccions & deſyres though they be good / leſte happely by his importunite he fall into vnquyetnes of mynde / or be letted by other / & ſo fayle ī his doing and ſomtyme it behoueth vs to vſe as it were a vyolence to our ſelfe and ſtrongly to reſyſt and breke downe our ſenſual appetyt and nat to regarde what the fleſhe wyll / or wyll nat / but alway to take hede that it be made ſubiecte to the wyll of the ſpirite / and that it be ſo longe chaſtyſed & cōpelled to ſerue tyll it be redy to al thing that the ſoule cōmaūdeth / and that it can lerne to be contente with a lytell and can delyght in ſymple thynges: & nat to murmur ne to grudge for no cōtrarious thinger that may befall vnto it.

:Howe we ſhulde kepe pacyence and contynually ſtryue agaynſte al concupiſcence. The .xiii Chapyter.

O My lorde god as I here ſay pacyence is muche neceſſary vnto me / for many contraryous thinges fall dayly in this lyfe. I ſe well that howe ſo euer I order my ſelf to haue peas yet my lyfe can nat be without ſome batayle and ſorowe. ☞: My ſone it is true as thou ſayeſt / wherfor I wyll nat that thou ſeke to haue ſuche peace as wanteth temptacions or as feleth nat ſome contradiccyon. But that thou trowe and beleue that thou haſte founde peace whan thou haſte many troubles & arte proued with many cōtrarious thynges in this worlde and yf thou ſaye thou mayſte nat ſuffre ſuche thynges / howe ſhalt thou than ſuffre the fyre of purgatory. Of two euyl es the leſſe euyll is to be taken. Suffre therfore pacyently the lytell paynes of thys worlde / that thou mayſt here after eſcape the greater in the worlde to come. Troweſt thou that worldly men ſuffre litel or nothynge? yes truely / thou ſhalte fynde none without ſome trouble thoughe thou ſeke the moſte delycate perſones that be. But percaſe thou ſayeſt vnto me agayne they haue many delectacyons and folow theyr owne pleaſures ſo muche that they pōder but lytell all theyr aduerſite. I wyl well it be as thou ſayeſt that they haue al that they can deſyre / but howe longe troweſt thou that it ſhall endure. Sothely it ſhall ſodaynly vanyſſhe awaye as ſmoke in the ayre / ſo that there ſhall nat be left any remembraunce of theyr ioyes paſſed And yet whan they lyued they were nat without great bytternes & grefe / for oftē times of the ſame thing wherin they had theyr greateſt pleaſure receyued they after greate trouble and payne: and ryghtewyſely came that vnto them / that for aſmoche as they ſought delectacyons and pleaſures inordynately / that they ſhulde nat fulfyll theyr deſyre therein but with great bytternes and ſorowe. : Howe ſhorte / howe falſe / and howe inordynate be all the pleaſures of this worlde / ſothly for dronkenſhype and blyndnes of herte / the worldely people perceyue it nat / ne wyl nat perceyue it: but as a dombre beaſtes· For a lyt ll pleaſure of thys corruptyble lyfe they rēne hedlyng into euerlaſtynge deth. : Therfore my ſone go nat thou after thy concupycenſe / but tourne the lyghtly from thyne owne wyll: delyte the in god and fixe thy loue ſtrongely in hym and he ſhall gyue the / the aſkyng of thy herte. And if thou wylt haue conſolacyon abundantly and wylte receyue the ſothfaſt comfort that cōmeth of god / dyſpoſe thy ſelfe fully to diſpiſe thys worlde and put from the hooly all inordynate delectacyon / & thou ſhalte haue plentuouſly the comforte of god. And the more that thou withdraweſt the from the conſolacyon of all creatures / the more ſwete and bleſſed conſolaciōs ſhalte thou receyue of thy creatoure. But ſothly thou canſte nat at the fyrſte come to ſuche conſolacyons but with heuynes and laboure going before thy olde cuſtome wyll ſomwhat with ſtande the / but with a better cuſtome yf may be ouercome. The fleſſhe wyll murmure agaynſte the / but with feruoure of ſpirite it ſhalbe refrayned. The olde aūcyent enemye the fende wyll let the yf he cā but with deuout prayer he ſhalbe dryuen alwaye / & with good bodely and ghoſtely labours hys way ſhalbe ſtopped ſo that he ſhall nat dare nyghe vnto the.

:Of the obedyence of a meke ſubiect after the example of our lorde Ieſu Chriſte. The .xiiii. Chapyter

MI ſone ſayth our ſauyour Chriſt he that laboureth to withdrawe hym from obedyence withdrawethe hym fro grace And he that ſeketh to haue pryuate thynges leſeth the thynges that be in cōmon / if a man can nat gladly ſubmytte hym to hys ſuperyoure / it is a token that his fleſhe is nat yet fully obedyent to the ſpirite / but that it ofte rebelleth and murmureth. Therfore if thou deſyre to ouercome thy ſelfe & to make thy fleſſhe obeye mekely to the wyl of the ſpirite / lerne firſt to obey gladly to thy ſuperiour. The out warde enemy is the ſoner ouercome if the inner man that is the ſoule be nat febled nor waſtede. There is no worſe ne none more greuous enemye to the ſoule: than thy ſelfe yf thy fleſhe be nat well agreyng to the wyll of the ſpirite. It behoueth the therfore to haue a true diſpiſing and contempte of thy ſelfe / yf thou wylt preuayle agaynſte thy fleſhe and blode / but for aſmoche as thou yet loueſt thy ſelfe inordynatly / therfore thou feareſt to reſigne thy wyll holy to an other mannes wyll. But what greate thynge is it to the that arte but duſte and nought / yf thou ſubdue thy ſelfe to man for my ſake / whā I that am all myghty and mooſte highe god / maker of all thynges ſubdued my ſelfe mekelye to manne for thy ſake. I made my ſelfe mooſte meke and moſte lowe of all men / that thou ſhuldeſt lerne to ouercome thy pryde throughe my mekenes / lerne therfore thou aſhes to be tractable / learne thou earthe and duſte to be meke and to bowe thy ſelfe vnder euery mannes ſo e for my ſake / learne to breake thyne owne wyll / and to be ſubiecte to all mene as in thy herte. Ryſe in greate wrath agaynſt thy ſelfe / and ſuffre nat pryde to reygne in the / but ſhewe thy ſelfe ſo lytell and ſo obedyent and ſo noughty in thyne owne ſyght: that as the thynkes all men may ryghtwyſely go ouer the and trede vpon the / as vpon erthe or clay. O vayne man what haſte thou to complayne. O thou ſoule ſynner / what mayſte thou ryghtwyſely ſay agaynſte thē that reproue the ſyth thou haſte ſo ofte offended god / and haſte alſo ſo ofte deſerued the paynes of hell. But neuertheles my eye of mercye hath ſpared the for thy ſoule is precyous in my ſyght / that thou ſhuldeſſe therby knowe the greate loue that I haue to the and be therfore the more thankfull to me agayne & gyue thy ſelfe to parfyte & true ſubieccion and mekenes / and to e redy in herte paciētly to ſuffre for my ſake thyne owne cōtemptes & diſpiſingꝭ / whā ſo euer they ſhall happen to fall vnto the. Amen.

Of the ſecrete and hyd iugementes of god to be conſydered: that we be nat proued of our good dedes. The .xv. Chapiter.

LOrde thou ſowneſte thy iugementes terryblye vppon me / and fylleſte my bodye and bones with greate feare and drede / my ſoule alſo trembleth very ſore / for I am greatly aſtonyed for that I ſe that heuenes bene nat cleane in thy ſyght / for ſythe thou foundeſte defaut in angelles and ſparedeſt them nat what ſhall become of me yt am but vyle and ſtynkyng careyne. Sterres fell from heuen: and I duſte & aſſhes what ſhulde I preſume. Alſo ſome people that ſemed to haue great werkes of vertue / haue fallen full lowe. And ſuche as were fedde with meate of angels / I haue ſene after delyte in ſwynes meate / that is to ſay in fleſſhly pleaſures / wherfore it maye be wel ſayde and verified that there is no holynes ne goodnes in vs: yf thou withdrawe thy hande of mercye from vs / ne that no wyſdome maye auayle vs. ★: If thou lorde gouerne it nat: ne any ſtrēgth helpe / yf thou ceiſe to preſerue vs / ne no ſure chaſtyte can be yf thou lorde defende it nat / ne any ſure kepynge many profyte vs / yf thou lorde be nat wakery vpon vs for yf we be forſaken of the anone we be drowned and peryſſhe / but yf thou a lytell vyſyte vs with thy grace: we anone lyue and be lyfte vp agayne. We be vnſtable: but by the we be confermed / we be colde and dull / but by the we be ſtyrred to feruoure of ſpiryte. O howe mekely and howe abiectely ought I therfore to fele of my ſelfe / and howe muche ought I in my herte dyſpyſe my ſelfe / thoughe I be holdē neuer ſo good and holy in ſyght of the worlde / and howe profoundely ought I to ſubmytte me to thy depe and profounde iugementes / ſyth I fynde in my ſelfe nothynge elles but naught and naught. O ſubſtaunce that maye nat be pondered. O ſee that may nat be ſayled / in the / and by the I fynde that my ſubſtaūce is nothynge and ouer all naught. Where is now the ſhadowe of this worldely glory / & where is the truſte that I had in it. Truly it is vanyſhed away through the depnes of thy ſecrete and hydde iugementes vpon me. What is fleſſhe in thy ſyght / howe may clay glorifye hym ſelfe agaynſt his maker / howe maye he be deceyued with vayne prayſes / whoſe herte in trouth is ſubiecte to god: all the worlde maye nat lyfte hym ſelfe in to the pryde / whome trouth that god is: hath perfytely made ſubiecte vnto hym / ne he maye nat be deceyued with any flateryng: that putteth all his hole truſte in god. For he ſeeth wel that they that ſpeake be vayne and nought / and that they ſhall ſhortely fayle with the ſounde of wordes / but the trouth of god alwaye abydeth.

Howe a man ſhall ordre hym ſelfe in hys deſyres. The .xvi. Chapiter.

MI ſonne (ſaythe our Sauyour Chriſte) Thus ſhalte thou ſaye in euery thynge that thou deſyreſte. Lorde yf it be thy wyll: be it done as I aſke / and yf it be to thy prayſinge / be it fulfylled in thy name. And yf thou ſe it good and profytable to me / gyue me grace to vſe it to thy honoure. : But yf thou knowe it hurtefull to me: and nat profytable to the helth of my ſoule / than take from me ſuche deſyre. Euery deſyre cōmeth nat of the holy ghoſte thoughe it ſeme ryght wyſe and good / for it is ſomtyme full herde to iudge whether a good ſpiryte or an euell ſpirite / moueth to this thynge or to that / or whether thou be moued of thyne owne ſpiryte: Many be deceyued in the ende / whiche fyrſte ſemed to haue bene moued of the holy ghooſte. Therfore with dreade of god / and with mekenes of herte it is to deſyre and aſke what ſo euer cōmeth to our mynde / to be deſyred and aſked / and with a hole forſakynge of our ſelfe: to cōmyte all thynges to god and ſay thus. ★: Lorde thou knoweſt what thynge is to me mooſte profytable: do this or that after thy wyll / gyue me what thou wylte / as muche as thou wylte / and whan thou wylte / do with me as thou knoweſte beſt to be done / and as it ſhall pleaſe the / and as ſhalbe moſte to thy honour / put me where thou wylte / and frely do with me in all thynges after thy wyll: thy creature I am and in thy handes lede me & tourne me where thou wylte. Lo. I am thy ſeruaunte redy to al thynges that thou cōmaundeſt: for I deſyre nat to lyue to my ſelfe: but to the wolde to god it myght be worthely and profytably and to thy honoure. Amen.

A prayer that the wyll of god he alwaye fulfylled. The .xvii. Chapytre.

MOoſte benygne lorde Ieſu graūt me thy grace / that it maye be alwaye with me and warke with me and perſeruer with me vnto the ende And that I may euer deſyre & wyll that is moſte pleaſaūte and moſte acceptable to the. ☞: Thy wyll be my wyll / and my wyll alway to folowe thy wyll / and beſte accorde therwith. Be there alway in me one wyll: and one deſyre with the / and that I haue no power to wyll: or to nat wyll: but as thou wylte: or wyll nat. And graūte me that I may dye to all thyngꝭ that be in the worlde and for the / to loue to be diſpiſed and to be as a man vnknowen in thys worlde. Graunte me alſo aboue all thynges that can be deſyred that I may reſte me in the: and fully in the to pacyfye my herte / for thou lorde arte the very true peace of herte and the parfyte reſte of body and of ſoule. And without the all thynges be greuous and vnquyet / wh •• fore in that peace tha is in the one hygh one bleſſed and one endles goodnes ſhall I alwaye reſte me / ſo mo it be. Amen.

:That the very true ſolace and conforte is in god. The .xviii. Chapytre.

WHat ſo euer I may deſyre or thinke to my cōforte / I abyde it nat here / but I truſte to haue it herafter / for if I alone myght haue all the ſolace and cōforte of this worlde and myght vſe the delytes thereof after myne owne deſyre without ſynne. It is certayne that they myght nat longe endure / wherfore my ſoule may not fully be cōforted ne perfytely be refreſſhed but in god only that is the cōforter of the poore in ſpiryt and the embracer of the meke and lowe in herte. Abyde my ſoule: abyde the promyſe of god / and thou ſhalte haue abundaūce of al goodnes in heuen. If thou inordinatly coueyte theſe goodꝭ p̄ſent thou ſhalte leſe the goodnes eternal / haue therfore goodꝭ preſent in ſe and eternal in deſire. Thou mayſte in no maner be ſacyate with temporall goodes / far thou arte nat create to vſe them and to reſtethe in them / for yf thou alone myghteſt haue all the goodes that euer were create & made thou mighteſte nat therfore be happy: and bleſſed / but thy bleſſed fulnes and thy full felicite ſtandeth onely in god that hath made all thynges of nought / and that is nat ſuche felicite as is cōmended of the folyſſhe louers of the worlde: but ſuche as good cryſten men and women hope to haue in the bleſhe of heuen / and as ſome ghoſtely perſons clene and pure in herte ſomtyme do taſte here in thys preſent lyfe / whoſe conuerſacyon is in heuen. All worldly ſolace and all mānes conforte is vaine and ſhorte: but that conforte is bleſſed & ſothfaſte that is perceyued by trouth inwardely in the herte. A deuoute folower of god bereth alwaye aboute with hym hys cō forter that is Ieſu / and ſayth thus vnto hym. My lorde Ieſu I beſeche the that thou be with me in euery place and euery tyme and that it be to me a ſpecyal ſolace gladely for thy loue to wante all mannes ſolace. And yf thy ſolace want alſo / that thy wyll and thy ryghtwyſe prouynge and aſſayinge of me / may be to me a ſynguler conforte and a hyghe ſolace / thou ſhalte nat alwaye be angry with me: ne thou ſhalte nat alway threte me: ſo mo it be. Amen.

That all our ſtudy and buſynes of mynde ought to be put in God. The .xix. Chapitre.

MI ſonne (hathe our lorde to his ſeruaunt ) ſuffre me to do with the what I wyll for I knowe what is beſt & moſte expediēt to the thou workeſt ī many thinges after thy kyndly reaſon & after as thy affeccyon and thy worldely pollycy ſtyreth the / and ſo thou mayſte lyghtly erre and be deceyued.☜ O lorde it is true all that thou ſayeſt / thy prouidence is muche more better for me / than all that I can do ſaye for my ſelfe. Wherfore it may wel be ſayde and verified that he ſtandeth very caſually that ſetteth nat all his truſt in the / therfore lorde whyle my wyt abydeth ſtedfaſte and ſtable: do with me in all thynges as it pleaſeth the / for it maye nat be but well all that thou doeſte / yf thou wylte that I be in lyght be thou bleſſed / and yf thou wylt I be in darkenes: be thou alſo bleſſed. If thou voucheſafe to cōfort me / be thou hyghly bleſſed. And if thou wylte I lyue in trouble & without all cōforte: be thou in lyke moche bleſſed. My ſonne ſo it behoueth to be with the / if thou wylt walke with me / as redy muſte thou be to ſuffre as to ioye / and as gladly be nedy & poore as welthy and ryche Lorde I wyll gladly ſuffre for the what ſo euer thou wylte ſhall fall vppon me / indyfferently wyll I take of thy hande good and bad / bytter and ſwete / gladnes and ſorowe / and for all thynges that ſhall befall to me / hertely wyll I thanke the. Kepe me lorde frō ſynne and I ſhall neyther drede dethe ne hell / put nat my name out of the boke of lyfe / and it ſhall nat greue me what trouble ſo euer befall vpon me.

That all temporall miſeris are gladely to be borne through exāple of Chriſte. The xx. Chapitre.

MI ſonne (ſayth our Lorde) I deſcended from heuen / and for thy helth haue taken thy myſeryes nat compelled therto of neceſſyte / but of my charyte / that thou ſhuldeſte learne to haue pacyence with me / and nat to dyſdayne to beare the myſeryes / and the wretchednes of thys lyfe: as I haue done for the for from the fyrſte houre of my byrth vnto my death vppon the croſſe / I was neuer without ſome ſorowe or paine / I had great lacke of tēporall thynges / I harde great cōplayntes made on me / I ſuffered benyngnely many ſhames and rebukes / for my benefaytes: I receyued vnkyndnes / for my myracles / blaſphemes / and for my true doctryne many repre es.:★ O lorde for aſmuche as thou werte foūde pacyente in thy lyfe / fulfyllynge in that moſte ſpecyally the wyll of thy father / it is ſyttynge that I moſte wretched ſynner bere me pacyently after thy wyll in all thynges / and as longe as thou wylte that I for myne owne helthe bere the bourden of thys corruptyble lyfe. ★: For though thys lyfe be tedyous / and as an heuy bourden to the ſoule / yet neuertheleſſe / it is nowe thoroughe thy grace made very merytoryous / and by example of the and of thy holy Sayntes it is nowe made to weyke perſones more ſufferable and more clerer and alſo much more confortable than it was in the olde lawe: whan the gates of heuen were ſhut and the way thetherwarde was darke & ſo fewe dyd couet to ſeke it And yet they that were thā ryght wiſe and were ordayned to be ſaued / before thy bleſſed paſſion and death: myght neuer haue come thether. O what thankes am I bounde therfore to yelde to the / that ſo louyngly haſt voucheſaufe to ſhewe to me / and to all faythfull people that wyll folowe the / the very true & ſtrayte way to thy kyngdom. Thy holy lyfe is our way and by thy pacience we walke to the that arte our heed and gouernour. And but thou lorde haddeſt gone before and ſhewed vs the way / who wolde haue endeuoured him to haue folowed. O howe many ſhulde haue taried behynde yf they had nat ſene thy bleſſed examples goynge before: we be yet ſlowe and dull / nowe we haue ſene and harde thy ſygnes and doctrynes: what ſhulde we thā haue bene if we had ſene no ſuche lyght goynge before vs: truely we ſhulde haue fired our mynde and our loue hooly in worldly thynges / frō the whiche kepe vs lorde of thy gret goodnes. Amē.

Of pacyente ſufferyng / of iniuryes and wronges / and who is truely pacyente. The .xxi.

MI ſone what is it that thou ſpekeſt why doſt thou thus cōplayne / ceſſe ceſſe cōplayne no more / cōſider my paſſyon / and the paſſyons of my ſayntes and thou ſhalt well ſe that it is ryght lytell that thou doeſte ſuffre for me / thou haſte nat yet ſuffered to the ſhedynge of thy blode / and truely thou haſte lytell ſuffered in cōparyſon of thē that haue ſuffered ſo many thingꝭ for me in tyme paſte / and that haue bene ſo ſtrongly tempted / ſo greuouſly troubled / & ſo many wayes proued. It behoueth the therfore to remembre the great greuous thynges that other haue ſuffred for me / that thou maiſt the more lyghtly bere thy lytell grefes. And yf they ſeme nat lytell to the / loke thy inpacience cauſe nat that but neuertheles whether they be lytell or greate / ſtudy alway to bere them paciently with out gruogynge or cōplaynynge yf thou may / and the better that thou canſte dyſpoſe the to ſuffre them the more wyſelyer thou doeſte / and the more meryte ſhalte thou haue and thy bourden by reaſon of thy good cuſtome and of thy good wyll ſhalbe the lyghter / thou ſhalte neuer ſaye I can ſuffre thys thynge of ſuche a perſonne / nor it is nat for me to ſuffre it / he hath done me greate wronge / and leyith vnto my charge that I neuer thought / but of an other man I wyll ſuffer as I ſhall thynke / ſuche maner ſaynges ben of good / for they conſyder nat the vertue of pacyēce nor of whome it ſhalbe crowned / but they rather cōſyder the perſones and the offences done vnto them. Therfore he is nat truely pacyente that wyll nat ſuffre but aſmuche as he wyl & of whome he wyll / for a true pacyente man forſeth nat of whome he ſuffereth: wh ther of hys prelate or of hys felowe that is egall vnto hym: or any other that is vnder hym / nor whether he be a good man and a hooly / or an euyll man and an vnworthy / but whan ſo euer any aduerſyte / or wronge fayleth vnto hym what ſo it be and of whome ſo euer it be / and howe oft ſo euer it be / he taketh all thankefully as of the hande of God / accompteth it is a ryche gyfte and a great benefayte of god for he knoweth well that there is nothīg that a man may ſuffre for god that maye paſſe without great merite. Be thou therfore redy to batayle / yf thou wylte haue victory / without batayle thou mayſt nat come to the crowne of pacyence / and yf thou wylte nat ſuffre: thou refuſeſt to be crowned / wherfore yf thou wylte nedely be crowned reſyſte ſtrongly and ſuffre paciently / for without labour no man may come to reſte / nor without batayle no mā may come to vyctory. ☞: O lorde Ieſu: make it poſſyble to me by grace: that is impoſſyble to me by nature. Thou knoweſte well that I maye lytell ſuffre and that I am anone caſte downe with a lytell aduerſyte / wherfore I beſeche the that trouble and aduerſyte may herafter for thy name be beloued and defired of me for truely to ſuffre and to be vexed for the is very good and profytable to the helth of my ſoule.

Of the knowleginge of our owne infirmyties / and of the myſeryes of thys lyfe. The .xxii. Chapytre

I Shal knowlege agaynſt me al my vnryghtwyſenes / and I ſhall confeſſe to the Lorde all the vnſtablenes of myne herte. Oftymes it is but a lytell thynge that caſteth me downe and maketh me dull and ſlowe to al good warkꝭ and ſomtyme I purpoſe to ſtande ſtrongly but whan a lytell temptacyon cōmeth it is to me greate anguyſſhes and grefe / and ſomtyme of a ryght lytell thynge / a greuous temptacyon ryſeth: and whan I thynke my ſelfe to be ſomwhat ſyker / and that as it ſemeth I haue the hygher hande: ſodenly I fele my ſelfe nere hande ouercome by a lyght tēptacyon. Beholde therfore good lorde / beholde my wekenes and my fraylnes beſte knowen to the before all other. Haue mercy on me Lorde and delyuer me fro the fylthy dregges of ſynne that my fete be neuer fyxed in thē. But this is it that ofte grudgeth me ſore and in maner confoundeth me before the that I am ſo vnſtable: and ſo weyke and ſo frayle to reſyſte my paſſyons. ★: And though they drawe me nat alway to conſent: yet neuertheles theyr cruell aſſautꝭ be very greuous vnto me / ſo that it is in maner tedyous to me for to lyue in ſuche batayle: but yet ſuche batayle is nat all vnprofytable to me / for therby I knowe the better myne owne infirmytꝭ / for I ſe well that ſuche wycked fanteſye do ryſe in me muche ſo er than they go awaye. But wolde o god that thou moſte ſtrongeſt god of Iſraell the louer of all faythfull ſoules woldeſte voucheſafe to beholde the laboure and the ſorowe of me thy poteſte ſeruaunt / and that thou woldeſt aſſyſte me in all thynges that I haue to do Strength me lorde with heuēly ſtrength ſo that the olde enemye the ende / ne my wretched fleſſhe whiche is nat yet fully ſubiecte to the ſpirite / haue nat power ne lordeſhype ouer me / agaynſte whome I muſte ſyghe continually / whyle I ſhall lyue ī this miſerable lyfe. But alas what lyfe is this: where no trouble nor myſery wanteth / where alſo euery place is ful of ſnares: and of mortall enemyes / for one trouble or temptacyon goynge awaye: a nother cōmeth / & the fyrſte conſlycte ye durynge: many other ſodenly ryſe / mo than can be bought / howe may thys lyf therfore be loued that hath ſuche bytternes and that is ſubiecte to ſo many myſeries / and howe may it be called a life that bryngeth forthe ſo many dethes & ſo many ghoſtly infeccyons / and yet it is beloued and muche delyted in of many ꝑſons The worlde is ofte reproued that it is deceytfull & vayne and yet it is nat lyghtly forſaken (eſpecially) whan the concupiſcē ces of the fleſſhe be ſuffred to haue reuele ſomthynges ſtyre a man to loue the worlde and ſome to dyſpyſe it / the concupyſſence of the fleſhe / the cōcupyſcence of the eye / and the pryde of the herte: ſtyrre man to loue the worlde. But the paynes & the myſeres that folowe of it / cauſeth hatred and tediouſnes of it againe. But alas for ſorowe a lytell delectacyon ouercometh the mynde of theym that be muche ſet to loue the worlde / and dryueth out of theyr hertes all heuēly deſyres / in ſomuche that many accompte it as a ioye of paradyſe to lyue vnder ſuche ſenſyble pleaſures / and that is bycauſe they neyther haue ſene ne taſted the ſwetnes in God / in the inwarde gladnes that commeth of vertues. ★: But they that perfytely dyſpyſe the worlde and that ſtudye to lyue vnder holy dyſcyplynes be nat ignoraunt of the heuenly ſwetnes that is promyſed vnto ghoſtely lyuers / and they ſe alſo howe greuouſly the worlde erreth / & howe greuouſly it is deceyued in dyuers maners.

:Howe a man ſhulde reſte in god aboue all thynge. The .xxiii. Chapytre.

ABoue all thynges & in all thinges reſte thou my ſoule in thy lorde God / for he is eternall reſte of all Angelles and ſayntes. Gyue me Lorde Ieſu this ſpecyall grace for to reſte me in the / aboue al creatures / aboue all helthe and fayrenes / aboue all glory & honoure aboue al dygnite and power / aboue all connynge and pollycy / aboue all ryches and craftes / aboue all gladnes of body and ſoule / aboue all fame and prayſynge / aboue all ſwetnes and conſolacion aboue all hope and repromyſſyon / aboue all merytes and deſyre / aboue all gyftes and rewardes that thou mayſt gyue or ſende beſyde thy ſelfe. ★: And aboue all ioye and myrthe that mannes herte / or mynde maye take or fele. ☞ And alſo aboue all Angelles and Archaungelles / & aboue all the company of heuenly ſpyrytes / aboue all thynges vyſyble and inuyſyble / and aboue all thynges that is nat thy ſelfe. For thou Lorde god ar e moſte beſte / moſte hygheſte / moſte myghtyeſte / moſte ſufficyēt / and moſte ful of goodnes moſte ſwete / moſte cōfortable / moſt faire moſte louynge / moſte noble / moſte gloryous aboue all thynge / in whome all goodnes is to gether perfytly and fully / hath ben & ſhall be. And therfore what ſo euer thou gyueſt me beſyde me ſelfe it is lytell and inſufficient to me for my herte maye nat reſte ne fully be pacifyed but in the ſo that is aſcende aboue all gyftes and alſo aboue all maner of thynges that be created. ★ O my lorde Ieſu Chriſte moſte louynge ſpouſe / moſte pureſt louer and gouernour of euery creature / who ſhal giue me wrong of perfite lyberty that I may fle hyghe and reſte me in the. ★ O whan ſhall I fully tente to the / & ſe & fele howe ſwete thou arte / whan ſhall I hooly gather my ſelfe to gether in the ſo perfytely that I ſhall nat for thy loue fele me ſelfe / but the onely aboue my ſelfe / and abou all bodely thynges and that thou vyſyte me in ſuche wyſe as thou doſte viſyte thy faythfull louers. Nowe I ofte mourne & complayne the myſeryes of this lyfe and with ſorowe & wo bere them with ryght greate heuynes / for many euyll thynges happen dayly in thys lyfe / whiche ofte tymes trouble me and make me very heuy and greatly darken myn vnderſtādyng. They hyndre me greatly & put my mynd from the and ſo encōbre me many wayes that I can nat haue fre mynde and clene deſyre to the / ne haue thy ſwete enbraſynges that to thy bleſſed ſayntes be alwaye preſente. Wherfore I beſeche the Lorde Chriſte Ieſu that the ſyghinges and the inwarde deſyres of my herte with my manyfolde deſolacions may ſomwhat moue the and inclyne the to here me· ★ O Ieſu the lyght and bryghtnes of euerlaſtynge glory / the ioye and conforte of all chriſten people that are walkynge & labourynge as pylgrimes in wyldernes of this world my herte cryeth to the by ſtyll deſyres without voyce & my ſcylēce ſpeketh vnto the & ſayth thus. ★ Howe longe taryeth my Lorde God to come to me / verely I truſte that he wyll ſhortely come to me his pooreſt ſeruaunt and conforte me and make me ioyouſe and glad in hym. And that he wyll delyuer me frō all anguyſhe and ſorowe. Come lorde come / for without the I haue no glade daye / ne houre / for thou arte al my ioye and gladnes and without the my ſoule is barayne & voyde I am a wretche and in maner in pryſon / & bounde with fetters tyll thou throughe the light of my gracious preſence voucheſaufe to vyſyte me and to refreſſhe me / & to brynge me agayne to lybertie of ſpirite and that thou voucheſaufe to ſhewe thy fauorable and louely countenaunce vnto me. Let other ſeke what they wyll / but truely there is nothyng that I wyll ſeke nor that ſhal pleaſe me / but thou my lorde god my hope and euerlaſtynge helthe. I ſhall nat ceſſe of prayer: tyll thy grace retourne me agayne and that thou ſpeake inwardely to my ſoule / and ſaye thus. Lo I am here / I am come to the for thou haſte called me / thy teares & the deſyres of thy herte: thy mekenes and thy contricyō / haue bowed me downe and brought me to the. And I ſhall ſaye agayne / lorde I haue called the / and I haue deſyred to haue the / redy to forſake all thynges for the / thou firſte haſte ſtyred me to ſeke the wherfore be thou alway bleſſed that haſt ſhewed ſuch goodnes to me after the multytude of the mercy / what hath thy ſeruaunt lorde more to do or ſay / but that he meken hym ſelfe before thy maieſte / and euer haue in mynde hys owne iniquyte. There is none lyke to the Lorde in heuen ne in erthe: thy warkes be good thy iugementes be ryghtwyſe and by thy prouydence all thynges be gouerned / wherfore to the that art the wyſdome of the father be euerlaſtynge ioye and glory / & I humbly beſeche the that my bodye and ſoule / my herte and onge / and all thy creatures may alwaye laude the and bleſſe the. Amen.

Of remembrynge of the greate and manyfolde benefaytes of God. The .xxiiii. Chapitre.

OPē myn herte lorde in to the beholdynge of thy lawes & in thy cōmaundementes teache me to walke / gyue me grace to knowe and to vnderſtande thy wyll and with great reuerence and dilygent conſyderacion to remembre the manyfolde benefaytes that I may fro henſforth yelde to the due thā kynges for them agayne. But I knowe and confeſſe it for trouthe that I am nat able to yelde to the condygne thankynges for the leſte benefyte that thou haſte gyuen me / for I am leſſe than the leſte be ne fayte that thou haſte gyuen. And whā I beholde thy noblenes and thy worthynes my ſpirite dredeth and trēbleth very ſore for the greatnes therof. O lorde all that we haue in body and in ſoule within forth and without forth naturally or ſuꝑnaturall / they be they benefa tes & ſhewe the openly to be a bleſſed and a good benefactoure of whome we haue receyued ſuche gyftes and thoughe one hath receyued more / and an other leſſe: yet they all be thy gyftes and without the / the leſte can nat be had / and he that hath more receyued may nat ryghtfully glorifye hym ſelfe therin as though he had goten it by his owne meryte / ne exalte hym ſelfe aboue other / nor dyſdayne other / nor dyſpyſe his inferiours therfor / for he is greateſt and moſte acceptable to the / that leſte aſcrybeth to hym ſelfe & that is for ſuche gyftes the more weke & the more deuout in yeldynge thankynges to the for them agayne. And he that throughe mekenes can holde hym ſelfe moſte vyle and moſte vnworthy of al other: is the more apte to receyue of thy hande more larger gyftes. And he that hath receyued the fewer gyftes ought nat therfor to be heuy ne to diſdayne at it / ne to be enuyous agaynſte them that haue receyued the greater / but rather he ought to lyfte hys mynde vpwarde to the & hyghely to laude & prayſe thy name that thou ſo lyberally / ſo louyngly / and ſo frely without acceptynge of perſons: departeſte thy giftes amonge thy people / all thinges come of the & therfore thou arte in all thynges to be bleſſed Thou knoweſt what is expediēt to be gyuen to euery perſone and why one hathe leſſe and an other more / it is nat to vs to reaſon to dyſcuſſe: but vnto the onely by whome the merytes of euery man ſhalbe dyſcuſſed. wherfore Lorde I accompte it for a greate benefayte nat to haue many gyftes wherby outwardly and after mannes iugemente laude and prayſyng ſhulde folowe. And ouer that as me ſemeth all though a man conſyder and beholde hys owne pouertye & the vylenes of his owne perſone he ought nat therfore take grefe or heuynes or deieccyon / but rather to cō ceyue therby great gladnes of ſoule / for thou haſte choſen & daily doſte choſe pore meke perſons and ſuche as be diſpyſed in the worlde / to be thy •• mylyer and houſe vnder holde ſeruauntes / wytnes thy Appoſtles whome thou madeſte Prynces of all the worlde whiche neuertheles were conuerſaunte amonge the people without complaynynge or myſſayge ſo meke and ſymple without all malyce and dyſceyte that hey ioyed to ſuffre reprofes for thy name ſo farforth that ſuche thyngꝭ as ye worlde abhorreth and fleeth they coueyted with great deſyre / that it appereth that there ought nothynge ſo muche to conforte / & glad thy louer and hym that hath receyued thy benefaytes as that thy wyll and pleaſure in him be fulfylled after thy eternall dyſpoſicyon of hym from the begynnynge / wherwith he ought to be ſo well contented and pleaſed that he wolde as gladely beholden leſte: as other wolde be holden moſte / and as pacefull wolde he be & as well pleaſed in the loweſte place as in the hygheſt / and as glad to be diſpyſed and abiec e and of no name ne reputaciō in the worlde as other to be nobler: or greater / for thy wyll lorde & the honoure of thy name ought to excell all thynges / and more ought it to pleaſe and conforte thy louer than all other benefaytes gyuē or that myght be gyuen vnto hym.

Of foure thynges that brynge peace in to thy ſoule. The .xxv. Chapytre.

MI ſonne: nowe ſhall I teache the the very true waye of peace / and of perfyte lybertye. ☞: O Lorde Ieſu do as thou ſayſte / for that is ryght ioyous for me to here / ſtudy my ſonne rather to fulfyll an other mannes wyll thā thyn owne choſe alway to haue lytell worldly ryches rather thā muche / ſeke alſo the loweſte place & deſyre to be vnder other rather than aboue / and coueyt alwaye and praye that the wyll of god be hooly done in the. Lo ſuche a perſone enreth ſothfaſtly in to the very true way of peace and in warde quyetnes. O lorde this ſhort leſſon that thou haſte taught me cōteyneth in it ſelfe muche hyghe perfeccion. It is ſhorte in wordes but it is full of ſentence and frutefull in vertue / for if it were well and faythfully kepte of me / vnreſtfulnes ſhulde nat ſo lyghtly ſprynge in me as it hathe done / for as ofte as I fele my ſelfe vnreſtfull and nat contēted / I fynde that I haue gone from thys leſſon and / from thys good and ſwete doctryne. ★: But thou Lorde Ieſu that all thynges haſte vnder thy gouernaunce / & alway loueſte the heleth of mannes ſoule encreaſe more grace in me that I maye from henſforth fully theſe teachynges and that I maye do alwaye that ſhalbe to thy honoure and to the helth of my ſoule. Amen.

:A prayer agaynſte all euyll thoughtes. The .xxvi. Chapytre.

MI lorde Ieſu: I beſeche the be nat far frō me but come ſhortly & helpe me / for vayne thoughtꝭ haue ryſen in myne herte & worldly dredꝭ haue troubled me very ſore / howe ſhall I breke them downe / howe ſhall I paſſe vnhurte without thy helpe / I ſhall go before the ſayeth our lorde: & I ſhall dryue awaye the pryde of thy herte / than ſhall I ſet opē to the / the yatꝭ of ghoſtly know lege and ſhall ſhewe to the the priuites of my ſecretes. O lorde do as thou ſayſt and than ſhall fle from me all wycked fantaſyes / and truely thys is my hope and my onely conforte / to fle to the in euery trouble ſtedfaſtly to truſte in the / inwardly to call the / & paciently to abyde thy cōmyng and thy heuenly conſolacyons: whiche I truſte ſhall ſhortly come to me. Amen.

:A prayer for the clearynge of mannes mynde. The .xxvii. Chapytre.

CLaryfye me Lorde Ieſu with the clerenes of the eueraſtynge lyght / and dryue oute of my herte all maner of darkenes / and all vayne imagynacyons and vyolente temptacyons / fyght ſtrongly for me / and dryue awaye the euyll beaſtes / that is to ſaye all my euyll and wycked cōcupiſcences that peace of conſciēce may entre and haue full reuele in me and that habundaunce of laude and praiſing of thy name / may ſounde contynually in the chambre of my ſoule: That is to ſay. In a pure and a cleane conſcience in me. Cōmaunde the windes and tempeſtes of pryde to ceſſe / byd the ſee of worldly couetyſe to be in reſte / & charge the northern wynde / that is to ſaye: the fendes temptacion that it blowe nat / & thā ſhalbe great tranquylyte and peace in me. Sende out thy lyght & thy trouth of ghoſtly knowlege: that it may ſhyne vpon the erth barayne and drye & ſende downe thy grace from aboute & therwith anoynte my dry herte. And gyue me the water of i y deuocyon to moyſte therwith the drynes of my ſoule that it may brynge for the ſome good fruyte that ſhalbe lykynge and pleaſaunt to the. Reyſe vp my mynde that is ſore oppreſſed with the heuye bourden of ſynne / and lyfte vp my deſyre to the loue of heuenly thynges / that by a taſte of the heuenly felycyte it may loth to thynke on any erthely thynges. Take me lorde and delyuer me from the vyle conſolacyon of creatures / whiche muſte of neceſſytye ſhortly peryſhe and fayle. For ther is nothing create that may fully ſatiſfie myne appetyte. Ioyne me therfore to the with a ſure bonde of heuenly loue for thou onely ſuffyſeth to thy louer. ★ And withoute the all thynges be vayne and of no ſubſtaunce.

:That it is nat good to ſerche curyouſly an other mannes lyfe The .xxviii. Chapytre.

MI ſonne ſaythe our Lorde: loke thou be nat curyous in ſerchyng of an other mannes lyfe / ne that thou buſy nat thy ſelfe with thyngꝭ that belong nat to the / what is this or that to the / folowe thou me / what is this to the whether this mā be good or bad. or whether he ſaye or do thys or that. Thou nedeſt nat to anſwere for an other mannes dedes / but for thyne owne dedꝭ thou muſt nedely anſwere. Why doſt thou thā me ie where nedeth nat. I ſe and knowe euery man / and euery thynge vnder the ſone I ſe and beholde / and howe it is with euery perſone / what he thynketh: wha he wylleth and to what ende hys werke draweth is open to me. ☞: And therfore all thynges are to be referred to me. Kepe thy ſelfe alwaye in good peace and ſuffre hym that wyll algates ſerche an other mannes lyfe be as buſye as he wyll. And in the ende ſhall fal vpon hym as he hath done and ſayde / for he can nat diſceiue me what ſo euer be he yf thou admonyſſhe any perſone for his ſoule helth. Loke thou do it nat to get the therby any name / or fame in the worlde / ne to haue the famylyaryte or pryuate loue of any perſone / for ſuche thynges cauſe muche vnquyetnes of mynde / and wyll make and ca ſe the alſo to loſe the rewarde that thou ſhuldeſte haue of god / and wyll brynge great derkenes in to thy ſoule. I wolde gladly ſpeke to the my wordes & open to th the ſecrete myſteres of fraternall correccyon: if thou woldeſt prepayre thy ſoule redy agaynſte hym cōmynge / & that thou woldeſte open the mouthe of thy herte faythfully to me. Be thou prouydent walke dilygētly in prayer / meken thy ſelfe in euery thynge / and thou ſhalt fynde great cō forte in god and lytell reſyſtence in thyne euyn chryſten.

In what thynge peace of herte and greateſte profyte of man ſtandeth. The .xxix. Chapytre.

MI ſone ſayth our lorde Ieſu / I ſayde to my dyſcyples thus.★ My peace I leue with you / my peare I gyue you / nat as the worlde gyueth / but muche more than it may gyue. All mē deſyre peace / but all mē wil nat do that belōgeth to peace / my peace is with the meke & mylde in herte And thy peace ſhalbe in more pacience if thou wyll here me & folowe my wordes thou ſhalte haue great plētie of peace. O lorde what ſhal I do to come to that peace Thou ſhalt in al thy warkes take good hede what thou doeſte and ſayeſt / and thou ſhalte ſet all thy hole intent to pleaſe me / and nothyng ſhalt thou coueyt or ſeke without me / and of other mēnes dedes thou ſhalt nat iuge preſumptuouſly / ne thou ſhalt nat medle with thynges that pertayne nat to the. If thou do thus it may be that thou ſhalt lytell or ſeldome be troubled / but neuertheles to fele no tyme / no maner of trouble nor to ſuffre in heuynes in body ne in ſoule / is nat the ſtate of thys lyfe but of the lyfe to come. ★: Thynke nat therfore that thou haſte foundeth true peace / for thou fealeſte no grefe / ne that all is well with the whan thou haſte none aduerſary / ne that all is perfyte / for that euery thynge cometh after thy mynde. Ne yet that thou art great in godes ſyght or ſpecyally beloued of hym for thou haſt great feruour in deuocyon and great ſwetnes in contemplacyon / for a true louer of vertue is nat knowen by all theſe thynges / nor the true perfeccyon of man ſtandeth nat in them (wherin than lorde) In offerynge of a man with all hys herte dooly to god nat ſekyng hym ſelfe ne hys owne wyl: neyther in great thynge nor in ſmall in tyme nor in eternite / but that he abyde alway one / and yelde alway lyke thankes to god for thynges pleſaunt and dyſpleaſaunte: weynge them all in one lyke balaunce as in his loue / and if he be alſo ſo ſtrong in god that whan inwarde conſolacyon is withdrawen / he can yet ſtyre hys herte to ſuffre more yf God ſo wyll / and yet he iuſtyfieth nat him ſelfe ne praiſeth nat hym ſelfe therfore / as holy and ryght wyſe / than he walketh in the verye true way of peace and than he may well haue a ſure and a perfyte hope and truſte that he ſhall ſe me face to face in euerlaſtinge ioye and fruicyon in the kyngdome of heuen. And if he can come to a perfyte and a full contempt & diſpyſynge of hym ſelfe: than ſhall be haue full habundaūce of reſt and peace in the ioye euerlaſtynge after the meaſure of hys gyfte. Amen.

Of the lybertye / excellencye / and worthynes of a fre mynde The .xxx. Chapitre.

LOrde it is the warke of a perfyte man / neuer to ſequeſtre hys mynde from the beholdynge of heuenly thynges and amonge many cures: to go as he were withoute cure / nat in the maner of an ydle: or of a deſſolate perſone / but by the ſpecyall prerogatyue alwaye of a free mynde buſye in goddes ſeruyce / nat cleuynge by inordynate affeccyon to any creature. ☞: I beſeche the therfore my Lorde Ieſu mooſte meke / and mercyfull that thou kepe me from the buſynes and cures of the worlde: and that I be nat ouermuche inquyted with the neceſſytes of the bodely kynde / ne that I be nat takē with the voluptuous pleaſures of the worlde ne of the fleſſhe / and that in lyke wyſe thou preſerue me from all hynderaunce of the ſoule / that I be nat broken with ouermuche heuyneſſe / ſorowe / nor worldly drede. And by theſe petycions I aſke nat only to be delyuered from ſuche vanytes as the worlde deſyreth. But alſo frome ſuche myſeryes as greue the ſoule of me thy ſeruaunte / with the common maled ccyon of mankynde: that is with corrupcyon of the bodyly felynge wherwith I an ſo greued and letted that I may nat haue lybertye of ſpyryte to be holde the whā I wolde O lorde god yt art ſwetnes vnſpekable tourne ī to bitternes to me all fleſſhly delytes / whiche wolde drawe me frō the loue of eternal thinges to the loue of a ſhorte and a vyle de ectable pleaſure / let nat the fleſſhe and blode ouercome me / ne yet the worlde with hys ſhorte glorie diſceyue me / nor the fynde with hys thouſand folde craftes ſupplāte me / but gyue me ghoſtly ſtrengthe in reſiſtyng / pacyence in ſufferynge / and conſtaunce in perſeueryng. Gyue me alſo for all worldly conſolacyons the moſte ſwete conſolacion of the holy ghoſte. And for all fleſſhely loue ſende in to my ſoule the loue of thy holy name. Lo meate / drynke clothynge / and all other neceſſaryes for the body be paynfull and troublous to a feruent ſpirite whiche yf it myght wolde alway reſt in god and in ghoſtly thynges Graunte me therfore grace to vſe ſuche bodely neceſſaries temporately / and that I be nat deceyued with ouermuche deſyre to them. To forſake all thynges it is nat lawfull for the bodely kynde muſt be preſerued / and to ſeke ſuperfluous thynges more for pleaſure than for neceſſyte / thy holy lawe prohibitethe: for ſo the fleſſhe wolde rebell agaynſte the ſpiryte / wherfore lorde I beſeche the that thy hande o / grace may ſo gouerne me and eache me that I excede nat by any maner of ſuperfluyte. Amen.

:That pryuate loue moſte letteth a man from god. The xxxi. Chapitre.

MI ſonne (ſaythe our Lorde) it behoueth the: to gyue all for all / and nothyng to kepe vnto the of thyne owne lout. ☞: For the loue of thy ſelfe more hurteth the / than any other thynge in thys worlde / after thy loue / and after thyne affeccyon / euery thynge eleuethe to the more or leſſe. If thy loue be pure / ſymple and wel ordered thou ſhalt be without inordinate affeccion to any creature. Coueyte therfore nothynge that is nat leful for the to haue / and haue nothynge that may let the from ghoſtly trauayle or that may take frō the inwarde liberty of ſoule It is meruayle that thou comytteſte nat thy ſelfe fully to me with all thy herte: with all thynges that thou mayſte haue or deſyre / why arte thou thus conſumed with vayne ſorowe / why arte thou wered with ſuperfluous cures: ſtande at my wil and thou ſhalt fynde nothynge that ſhall hurte the or hynder the / but yf thou ſeke this thynge or that / or woldeſt be in this place or in that for thyne owne profyte & for thyne owne pleaſure / thou ſhalt neuer be in reſte / ne thou ſhalte neuer be fre fro ſome trouble of mynde / for in euery place ſhalbe founde ſome thynge that wyll myſlyke the. Trāſitory thingꝭ whan they be had and greatly multiplyed in the worlde do nat alway helpe mānes ſoule to peace but rather whan they be diſpyſed & fully cut out of the loue and deſyre of the herte and that is nat to be vnderſtand onely of golde & ſyluer and other worldly ryches / but alſo of deſyre of honours & prayſingꝭ of the worlde: whiche ſhortly vanyſſheth & paſſeth awaye as doth the ſmoke with the wynde / the place helpeth lytell yf the ſpirite of feruoure be awaye. ☞ Alſo the peace that a man getteth outwarde ſhall nat longe ſtande hole if it be voyde fro the true inwarde peace of herte / that is to ſay thoughe thou chaūge thy place yet it ſhal lytel amende the / but thou ſtande ſtable & ſtedfaſt in me: for by newe occaſions that ſhal dayly ryſe thou ſhalt fynde that thou haſte fled & percaſe muche more perilous & muche more greuous thingꝭ thā ye firſt were)

:A prayer to the purgyng of mannes ſoule / and for heuenly wyſdome and the grace of god to be opteyned and had. The .xxxiii. Chapitre.

COnferme me Lorde by the grace of the holy ghoſte / and gyue me grace be ſtronge inwardely in ſoule: and auoyde oute therof all vnprofytable bubuſynes of the worlde: and of the fleſſhe that it be nat led by the vnſtable deſy es of earthly thynges. And that I may beholde all thinges in the worlde as they be / tranſitory and of ſhorte abydyng / and me alſo to go with theym / for nothynge vnder the ſonne may longe abyde / but al is vanite and afflictyō of ſpiryte. O howe wyſe is he that feleth and vnderſtandeth this to be true that I haue ſayde giue me Lorde therfore heuenly wyſdome that I may lerne to ſeke the & to fynde the. And aboue al thinges to loue the and al other thinges to vnderſtande & knowe as they be after the order of thy wyſdome & none otherwiſe. And gyue me grace alſo wiſely to withdrawe me frō them that flater me and pacyently to ſuffre them that greue me. For it is great wyſdome nat to be moued with euery blaſte of wordes nor to gyue eare to hym that flatereth as doth the Mearmayde. The way that is thus be gon / ſhall brynge him that walketh in it to a good and a bleſſed endynge.

Agaynſte the euyll ſayenges of detractours. The .xxxiii. Chapytre

MI ſone ſayth our ſauyour Chriſt Thou ſhalte nat take it to grefe: though ſome ꝑſons thynke euyll or ſay euil of the yt thou woldeſt nat gladly here / for thou ſhalte yet thynke worſe of thy ſelfe / & that no man is ſo euyll as thou arte. If thou be well ordered with inforth in thy ſoule thou ſhalt nat muche care for ſuche fleynge wordes. And it is no lytel wyſdome a man to kepe him ſelfe in ſcylence and in good peace whan euyll wordes be ſpoken to hym / and to tourne hys herte to god / and nat to be troubled with mannes iugement / let nat thy peace be in the hertes of men / for what ſo euer they ſay of the good or bad thou arte nat therfore an other man / for as thou arte: thou arte. ★ Where is the true peace / and the true glory / it is nat in me? Yes truely Therfore he that neyther deſyrethe to pleaſe man: ne dredethe nat to dyſpleaſe hym ſhall haue greate plentye of peace. For of inordynate loue and vayne drede commeth all vnquyetnes of hert and vnreſtfulnes of the mynde.

Howe almyghty god is to be in wardly called vnto / in tyme of trybulacyon. The .xxxiiii. Chapytre.

LOrde thy name be bleſſed for euer / that thou woldeſte thys temptacyon: and trybulacyon ſhulde fall vppon me. : I may nat eſcapeit: but of neceſſyte I am dryuen to fle to the / that thou voucheſafe to helpe me / and to tourne all in to my ghoſtely profyte.: ★ O lorde I am nowe in trouble / and it is nat well wfth me for I am greatly vexed with thys preſente paſſyon / and nowe mooſte beſte beloued father what ſhall I ſaye: I am nowe taken with anguyſſhes and troubles on euery ſyde / ſaue me in thys houre / but I truſte that I am come in to this houre that thou ſhalt be lauded and prayſed whan I am perfytely made meke before the: and that I am clerely delyuered by the / be it therfor pleaſaunte to ye to deliuer me / for what may I moſt ſynfull wretche do or whether may I go without the. Gyue me pacyence nowe at this tyme in all my troubles: helpe me my lorde god / and I ſhal nat feer ne drede what troubles ſo euer fall vpon me. And nowe what ſhall I ſay: but that thy wyl be done in me. I haue deſerued to be troubled and greued / and therfore it behoueth that I ſuffre as long as it ſhall pleaſe the but wolde to god yt I myght ſuffre gladly tyll the furyous tēpeſtes were ouer paſſed / & that quietnes of herte myght come agayne. Thy myghty hande lord is ſtrōg ynoughe to take this trouble fro me and to aſſwage the cruell aſſautes therof that I do nat vtterly fayle as thou haſt oft tymes done to me before this time / and the more herde that it to me the more lyght it is to the. And whā I am clerely delyuered by the / than ſhall I ſay. Thys is the chaūgyng of the ryght hande of him that is hygheſt: that is the bleſſed Trinite / to whome be ioye / honoure and glorye euerlaſtyngly. Amen)

:Of the helpe of god to be aſked / and of a full truſte to recouer through deuoute prayer our former grace. The .xxxv. Chapitre.

MI ſone I am thy lorde that ſendeth cōforte in tyme of tribulacyō / come therfore to me whan it is nat well with the. This is it that letteth the moſt: that thou tourneſte the ouer ſlowly to me / for before thou pray hertely to me thou ſekeſt many other confortes and refreſſheſt thy ſpirites in outwarde thynges. And therfore it is / that all that thou doſte: lytell auayleth the tyll thou can beholde and ſe that I am he that ſendeth conforte to all that faythfully do call to me / and that there is nat withoute me any profytable counſayle ne perfyte remedye. But nowe take a good ſpiryte to be and after thy troubles be thou conforted in me / and in the lyghte of my mercye: haue thou full truſte / for I am nere to the to helpe the & to reſtore the agayne nat onely to lyke grace as thou haddeſte fyrſte / but alſo to muche more ī great abundaūce. Is there any thing herde or inpoſſible to em / or am I lyke to hym that ſayth a thynge and doth it nat / where is thy faythe. Stande ſtrongly and perſeuerently in me / be ſtedfaſte abidinge my promys and thou ſhall haue conforte in ſuche tyme as it ſhall be moſte expedient to the. Abyde abyde and tary for me and I ſhall come ſoone / and helpe thē. It is temptacyon that vexeth the & a vayne drede that fereth the muche But what auayleth ſuch fere or drede for thynges that perchaūce ſhall neuer come but that the ghoſtly enemye wolde thou ſhuldeſte haue ſorowe vpon ſorowe. Bere therfore pacyently thy troubles that be preſente / and drede nat ouermuche thoſe that be to come / for it ſuffyſethe to euery daye hys owne malyce. ☞ It is a vayne thynge and an vnprofytable to be heuye or glad for thynges that perchaunce ſhal neuer happen ne come. But it is the vnſtablenes of man that he wyl be deceyued and ſo lyghtely to folowe the ſuggeſtyon of the enemy for he carethe nat whether he may deceyue be true ſuggeſtyon or by falſe / ne whether it be by loue of thynges preſente: or by drede of thynge a to come. Therfore be thou nat troubled: ne drede thou nat / truſte ſtrongly in me and in my mercy haue perfyte hope / for whan thou weneſt that thou arte ryghte farre fro me ofte tymes I am ryghte nere vnto the / and whan thou weneſte that all is loſte / than ofte tymes foloweth the greater rewarde. It is nat thehfore al loſt thought ſome thynge happen agaynſte thy wyll and thou ſhalte nat iudge therin after thy outwarde felynge / ne thou ſhalt nat take any grefe ſo ſore to herte / but that thou ſhalte haue good truſte to eſcape it. ne thou ſhalte nat thynke thy ſelfe all hooly forſaken of me: thoughe I ſende the for a tyme ſome heuynes and trouble / for that is the ſeker way to the kingdome of heuē and doutles it is more expedyent to the and to other my ſeruauntes that ye ſomtyme be proued with aduerſites / thā that ye haue alwaye all thynges after your wylles / I knowe the hid thought of man and that it is much expedient to the helth of the ſoule that he be lefte ſomtyme to hym ſelfe without ghoſtly ſauoure or conforte: leſt haply he be reyſed vp into pryde and thynke hym ſelfe better than he is. That I haue gyuen I may take awaye and may reſtore it agayne whan I ſhall lyſte / whan I gyue a thynge to any perſone it is myne owne that I haue gyuen and whan I take it away againe / I take none of his for euery good gyfte and euery perfyte rewarde commeth of me. If I ſende to the trouble or heuynes in what wyſe ſo euer it be / take it gladly and dyſdayne it nat ne let nat thy herte fayle the therin / for I may anone lyfte the vp agayne & tourne thy heuynes in to greate ioye and ghoſtely gladnes / and verely I am ryghtwyſe / and muche to be lauded and prayſed whan I do ſo with the / yf thou vnderſtande a ryghte: and beholde thy ſelfe truely as thou arte / thou ſhalte neuer be ſo dyrectly heuy for no aduerſyte / but rather thou ſhalte ioye therin and thinke it as the greteſt gyfte that I ſpare nat to ſcourge the with ſuche trouble and aduerſyte / for I ſayde to my diſcyples thꝰ ☞As my fader loueth me I loue you. And yet I ſente theym nat forth in to the worlde to haue tēporal ioyes: but to haue greate batayles / nat to haue honoures / but diſpytes / nat to be ydle but to laboure nat to reſt / but to bryng forth much good frute in pacyence / & in good workes. My ſone remēbre wel theſe wordes yt I haue ſpoken to ye for they be true & can nat be denyed)

Howe we ſhulde forget all creatures that we myght fynde our creature. The .xxxvi. Chapitre.

LOrde I haue greate nede of thy grace / and that of thy greate ſynguler grace / or that I maye come thether where no creature ſhall ſet me / ne hynder me fro the peryfte beholdynge of the for as longe as any tranſitory thyng holdeth me: or hath rule in me / I maye nat fle frely to the / he oucy e to 〈◊〉 with out let that ſayde thus. : Who ſhall gyue me wynges lyke to a Doue: that I maye fle in to the boſome of my ſauyour and in to the holes of hys bleſſed woundes / and reſte me there. I ſe well that no man is more reſtfull: nor more lykynge in thys worlde that is that man whiche alwaye hath his mynde and his hole intente vpwarde to god / and nothynge deſyreth of the worlde. ★ It behoueth hym therfore that wolde perfytely forſake hym ſelfe / and beholde the / to ſurmounte all creatures and hym ſelfe alſo / and throughe exceſſe of mynde to ſe and beholde that thou maker of al thynges haſt nothing amōg all creatures lyke vnto the / and but a mā be clerely delyuered fro the loue of creatures he may nat fully tende to hys creatoure / and that is the greateſt cauſe why there be ſo fewe contemplatyues / that is to ſay / bycauſe there be ſo fewe that wylfully wyll ſequeſtre them ſelfe fro loue of creatures. To contemplacyon is greate grace requyred / for it lyfteth vp the ſoule and rauyſſhethe it vp in ſpiryte aboue it ſelfe. And but a man be lyfte vp in ſpirite aboue hym ſelfe and be clerely delyuered from all creatures as in hys loue: and be perfytely and fully oned to god / what ſo euer he can or what ſo euer he hauee it her in vertue or conning it is but litell worth afore god. Therfore he ſhall haue but lytell vertue: and longr ſhall he lye ſtyll in earthely thynges that accomptethe any thinge great or worthy to be prayeſd but onely god for all other thynges beſydes god are nought and for nought are to be accompted. It is great differēce betwene the wyſ ome of a deuoute man lyghtned by grace / and the connynge of a ſubtyll and ſtudyous clerke / and that lernynge is muche more noble & muche more worthy that cometh by the influence and gracyous gyft of god: thā that that is goten by the labour and ſtudy of mā. Many deſyre to haue the gyfte of contemplacyon / but they wyll nat vſe ſuche thinges as be requyred to cōtemplacion / and one great let of contemplacion is / that we ſtande ſo longe in outwarde ſygnes and inſenſyble thinges and take no hede of perfyte mortifyeng of our body to the ſpirite. I wote nat howe it is / ne with what ſpirite we be led / ne what we pretende / we that called ſpirituall perſones that we take greter laboure and ſtudy for tranſytory thynges / that we do to knowe the inwarde ſtate of our owne ſoule but alas for ſorow anone as we haue made a lytell recolleccyon to god we renne forth to outwarde thynges and do nat ſerche out owne conſcyence with due examynacyon / as we ſhulde do ne we hede nat where our affeccion reſteth / ne we folowe nat that our dedes ſo euyll / and ſo vncleane as they be. The people corrupted thēſelfe with fleſſhely vnclennes and therfore folowed the great flode / and verely whā our inwarde affeccion is corrupted / it is neceſſary that our dedes folouinge therupon be alſo corrupted. For a cleane herte ſpringeth the frute of good lyfe. It is ofte tymes aſked what dedes ſuche a man hath done / but of what zele or of what entent he dyd thē is lytell regarded / whether a man ryche ſtronge / fayre / able / a good writer / a good ſynger / or a good labourer is ofte enquyred but howe poore he is in ſpirite / howe pacyent & meke / howe deuoute / and howe inwardly tourned to god / is lytell regarded. Nature beholdeth the outwarde dede but grace tourned her to the inwarde intente of the dede. The fyrſte ofte deceyued / but the ſecōde putteth her truſte holy in god and is nat deceyued.

Howe we ſhulde forſake our ſelfe and thurſte downe all couetyſe out of our herte. The .xxxvii. Chapitre

MI ſonne ſaythe oure Lorde / thou ſhalte nat haue perfyte lybertye of mynde / but hooly forſake thy ſelfe / all propryetayres / and all louers of theym ſelfe / all coueytous perſones / curyous / vayne gloryous / and all renners about. And alſo ſuche as ſeke thinges ſofte & delectable in this worlde / and nat of Ieſu Chriſte / ofte faynynge & gredely ſykynge thingꝭ that ſhall nat longe endure / be as men fetered and bounden with cheynes & haue no perfyte lyberty ne fredome of ſpirite / for all thinges ſhall peryſſhe that be nat wroughte of God / holde well in thy mynde this ſhorte worde / forſake all thinges and thou ſhalte fynde all thinges / for ſake couetyſe and thou ſhalte fynde great reſte / prynte well ī thy minde that I haue ſayde / for whā thou haſte fulfylled it thou ſhalte well knowe that it is true. Lorde thys leſſon is nat one dayes worke / ne a play for chyldren / for it is conteyned the full perfeccion of a religion. Alſo my ſone thou oughteſte nat to be tourned fro god ne to be any thinge dyſcouraged frō hys ſeruyce whā thou hereſte the ſtrayte lyfe of perfyte men / but rather thou oughteſt to be prouoked therby to hygher perfeccion and at leſte to deſyre ī herte that thou myghteſt come therto. But wolde to god thou were fyrſte come to this poynt that thou were nat a louer of thy ſelf but that thou woldeſte kepe my commaundementes and the cōmaundemētes of hym that I haue appoynted to be thy father ſpirituall / for than thou ſhuldeſte pleaſe me greatly & than all thy lyfe ſhuldeſte paſſe forth in ioye & peace. Thou haſte yet many thynges to forſake / whiche but thou can hooly forſake (thou ſhalt nat get that thou deſyreſte. And therfore I counſayle the to bye of me bryght ſhyninge golde / that is to ſaye heuenly wyſdome that diſpyſeth all earthly thynges / and caſte fro the all worldy wyſdome and all mannes conforte and all thyne owne affeccyons / and that thou choſe to haue vile thinges and abiecte / rather than precious & hygh in ſyght of the worde / but the true heuenly wyſdome ſemeth to many to be vyle & lytell & well nyghe forgotten. Many can ſaye with theyr mouthe that it is good / nat to deſyre to be magnified in ye worlde but theyr lyfe foloweth nat theyr ſaying / and therfore they deſire it priuely in their herte / but yet that is the precyous Margarete & the hyghe vertue that is hyd fro moche people for theyr preſumpcion / get it who ſo may.

:Of the vnſtablenes of mannes herte and that our fynall intent in all thynges ſhulde be to god. The .xxviiii. Chapitre.

MI ſonne / loke that thou byleue nat thyne owne affeccyon / for it changeth ofte from one to an other as lōge as thou lyueſt thou ſhalt be ſubiecte to chaūge habilyte whether thou wylt or nat / as nowe glad / nowe ſorowfull / nowe pleaſed / nowe dyſpleaſed / nowe deuoute / nowe vndeuout / nowe luſty / nowe ſlouthful nowe heuy / nowe lightſōe. But a wife man that is wel taughte in ghoſtely trauayle ſtandeth ſtable in all ſuche thinges & forſeth lytell what he feleth / ne of what ſyde the wynde of vnſtablenes bloweth / but all the intēte and ſtudy of hys mynde is howe he maye moſte profyte in vertue and finally come to the moſte fruyteful & moſte bleſſed ende. By ſuche an hoole intente fully directed to god / many a man abyde ſtedfaſte & ſtable in him ſelfe amōge many aduerſytes / and the more pure and the more clene that his entēt is / the more ſtable ſhall he be in euery ſtorme. But alas for ſorowe the eye of mannes ſoule is anone derked / for it beholdeth lyghtely delectable thynges that come of the worlde and of the fleſſhe / in ſo muche that there is ſeldome founde any perſon that is free and clere fro the venymous deſyre of herynge of ſome tales or of ſome other fantaſies / and that be theyr owne ſekynge. In ſuche maner came the Iewes in to Bethany / to Martha / and to mary magdalene / nat for the loue of our lorde Ieſu but for to ſe Lazar whome he had reyſed fro dethe to lyfe / wherfore the eye of the ſoule is to be kepte full bryght that it be alwaye pure and cleane / and that it be aboue all paſſynge thinges hooly dyrected to god the whiche graunte vs to. AMEN.

Howe our lorde God ſauoureth to hys louer ſwetely aboue all thynges: & in al thynges The .xxxix. Chapitre.

OVre Lorde is to me all in all / and ſayth he is ſo / what wolde I more haue / or what can I more deſyre. ☞:O thys is a ſauoury worlde: and a ſwete to ſaye that our Lorde is to me all in all. But that is to hym that loueth the worde and nat the worlde. To hym that vnderſtādeth this worde / is ſayde inough but yet to repete it ofte is lykynge to him that loueth / I maye therfore more playnly ſpeke of this mater and ſay / lorde whā thou arte preſent to me: all thinge is pleſaunte and lykynge / but whan thou arte abſente all thinge is greuous and greately myſlykynge / whan thou cōmeſ e thou makeſte myne herte reſtfull and bryngeſt in to it a newe ioye / thou makeſte thy louer to fele and vnderſtande the trouthe & to haue a true iugemente in all thynges and in al thinges to laude the and prayſe the. ★ O lorde without the nothing may be longe lykynge ne pleaſaunt / for if any thynge ſhulde be lykynge and ſauoury it muſte be through helpe of thy grace and be tempered with the ſpicerie of thy wyſdome. To hym to whome thou ſauoureſt well: that ſhall nat ſauoure well. And to hym that thou ſauoureſte nat well vnto what maye be ioyfull or lykynge. But worldly wyſe men and they that ſauoure fleſſhely delytes fayle of thys wyſdome / for in worldly wyſdome is founde greate vanyte / and in fleſſhely pleaſures is euer laſtynge deathe. Therfore they that folowe the lorde by diſpiſyng of the ſhorde And by perfyte mortifyēge of theyr fleſhely luſtes / be knowen to be very wyſe / for they be led fro vanyte to trouth / and fro fleſſhly lykynge to ſpiryuall clennes. To ſuche perſones God ſauoureth wonder ſwete. And what ſo euer they fynde creatures / they referre it all to the laude and to the prayſynge of theyr creatoure / for they ſe well that there is great difference betwyxt the creature and creatoure eternyte and tyme: and betwyxte the lyghte made / and the lyght vnmade. O euerlaſtynge lyghte farre paſſynge all thynges that are made. ★ Sende downe the beames of thy lyghtenyngs / frome aboue and purifye gladde / and clarifie in me all the inwarde parties of my herte. Quycken my ſpirite with al the powers therof that it maye cleue faſte and be ioyned to the in ioyfull gladnes of ghoſtely rauyſſhynges ☞: O whan ſhall that bleſſed houre come that thou ſhalte vyſyte me & gladde me with thy bleſſed preſence / ſo that thou be to me all in all. As longe as that gyfte is nat gyuen to me / that thou be to me all in all / there ſhall be no ful ioy in me. But alas for ſorowe mine olde man that is my fleſhely lykinge / yet lyueth in me and is nat yet fully crucifyed nor parfitely deed in me / for yet ſtriueth the fleſhe ſtrongely againſt the ſpirite and moueth great inwarde batayle agaynſte me / and ſuffereth nat the kyngdome of my ſoule to lyue in peace / but thou good lorde that haſte the lordeſhype ouer all the power of the ſee / and doſte aſſwage the ſtremes of his flouinges. Aryſe and helpe me / breke downe the power of myn enemies which alwaye moue this batayle in me. Shewe the greatnes of thy goodnes / and let the power of thy ryght hande be glorified in me for there is to me none other hope nor refuge / but in the onely my lorde / my god to whome be ioye honoure / and glorye euerlaſtyngly. Amen.

:That there is no full ſuretye fro temptacyon in this lyfe The .xl. Chapitre

OVr lorde ſayth to hys ſeruaunte thus / thou ſhalte neuer be ſeker fro temtacyon and tribulacyon in this lyfe. And therfore armoure ſpirytuall ſhall alway as longe as thou lyueſt be neceſſary for the. Thou arte amonge thyne enemyes and ſhalt be troubled and vexed with them on euery ſyde: & but thou vſe in euery place the ſhelde of pacyence thou ſhalt nat longe kepe the vnwoūded And ouer that yf thou ſet nat thy herte ſtrongly in me with a redy wyll to ſuffre all thinges pacyently for me / thou mayſt nat longe bere this ardoure ne come vnto the rewarde of bleſſed ſayntes. It behoueth the therfore māly to paſſe ouer many thynges and to vſe a ſtronge hande agaynſte all the obieccyons of the enemye To the ouercomer is promyſed Angelles fode and to hym that is ouercome is lefte moche myſery. If thou ſeke reſte in thys lyfe? howe ſhalte thou than come to the reſt euerlaſting. Set nat thy ſelfe to haue reſte here / but to haue pacyence / and ſeke the true ſouthfaſte reſte / nat in erth but in heuen / nat in man ne in any creature but in god onely wher it is. For the loue of god thou oughteſt to ſuffre gladly al thinges / that is to ſay: all laboures / ſorowes / tēptacions: vexacyons / anguyſhes / nedenes / ſykenes / iniuries / euyll ſaynges: repreuynges / oppreſſyons / confuſions / correccions / and diſpyſynges. Theſe helpe a man greatly to vertues: theſe proue the true knyght of Chryſte / & make redy for hym the heuenly crowne / & our lorde ſhal yelde hym agayne euerlaſtynge rewarde for his ſhorte laboure / and infynyte glory for his tranſytory confuſyon. Troweſte thou that thou ſhalt haue alway ſpirituall confortes after thy wyll. Nay nay my ſaintꝭ had thē nat / but many great grefs and dyuers temptacyons and great deſolacions / but they were all with pacyence & more truſted in me than in thē ſelfe / for they knewe wel that the paſſions of thys worlde be nat able of them ſelfe to get the glory that is ordeyned for thē ī the kyngdome of heuen. Wylte thou loke to haue anone that other before the myghte vnnethes gette: afore greate wepynges and laboures. Abyde pacyently the cōmynge of our lorde / do manfully hys bidding / be conforted in hym / myſtruſte hym nat / ne go nat backe fro his ſeruyce for payne ne for drede / but lay forthe thy body & ſoule conſtauntly to his honoure in all good bodyly and ghoſtly laboures. And he ſhal rewarde the agayne moſte plentuouſly for the good trauayle / and ſhall be with the and helpe the in euery trouble that ſhall befall vnto the / ſo muſte it be. Amen.

:Agaynſte the vayne iugementes of man. The .xli. Chapitre

MI ſonne / fyre thy herte ſtedfaſtly in god / and drede nat the iugement of man where thyne owne conſcyence witneſſeth the to be innocent & clere. It is ryght good and bleſſed / ſomtyme to ſuffre ſuche ſayenges / and it ſhall nat be greuous to a meke herte whiche truſteth more in God than in hym ſelfe / many folke can ſaye many thynges / and yet lytell fayth is to be gyuen vnto theyr ſayenges / and to pleaſe all men it is nat poſſyble. For though ſaynt Poule laboured all that he myght to haue pleaſed all people in god / and dyd to all men all that he coulde for theyr ſaluacyon / yet neuertheles he coulde nat let / but that he was ſomtyme iuged of other. He dyd for the edyfyenge and helthe of other as muche as in hym was: but that he ſhold nat ſomtyme be iuged of other or nat be dyſpyſed of other / he coulde nat let. Wherfore he cō mitted all to god that knoweth al thyng and armed hym ſelfe with pacyence and mekenes agaynſte al thyngꝭ that myght be vntruly ſpoken agaynſte hym. And neuertheles ſōtyme he anſwered agayne leſte that by hys ſcyence hurte or hynderaūce myght haue growē to other / what arte thou than that dredeſt ſo ſore a mortall man. This day he is / and to morowe he appereth nat drede god and thou ſhalt nat nede to drede man / what maye man do with the in wordes or iniuries / he hurteth hym ſelfe more than the / and in the ende he ſhall ne fle / the iugement of God what ſo euer he be / haue alwaye good before the eye of thy ſoule / and ſtryue nat agayne by multiplyeng of wordes. And yf thou ſeme for a tyme to ſuffre confuſyon / that thou haſte nat deſerued / dyſdayne thou nat therfore / nor throughe inpacyence / minyſhe nat thy rewarde. But rather lyfte vp thy herte to God in heuen for he is able forto delyuer the from all confucyon and wronges / and to rewarde euery man after hys deſerte and muche more than he can deſerue.

〈2 pages missing〉 gette this fredome of ſpirite that I ſpeke of praye for it / ſtudy for it / and alwaye deſire it in thy herte that is to ſay that thou mayſte clerely be ſpoyled / and byratre of all propertye and of thyne owne wyll / and that thou being naked of al worldly thynges mayſte folowe me that hongeked for the vpon the croſſe / and that thou mayſte dye to thy ſelfe and to al worldly thynges alſo / as in thy loue and bleſſedly to lyue to me. Thā if thou do thus all vanyues and all vayne fantaſies / and all ſuperfluous cures of the worlde and of the fleſhe ſhall fayle and fade / and goo awaye Than alſo immoderate drede and inordynate loue ſhall dye in the / and thou ſhalte bleſſedly lyue in me and I in the. Amen.

:Howe a man ſhall rule hym ſelfe in outwarde thynges / and howe he ought to cal to god for helpe in al perylles and daungers. The .xliiii. Chapitre.

OVr lorde Ieſu ſayth to his ſeruaunt thus. Thou oughteſte to take hede dilygētly that ī euery place / in euery dede / and in euery outwarde occupacyon that thou doſte: thou be inwardly fre in thy ſoule and haue the rule ouer thy ſelfe / and that all thynges be vnder the as in thy ſone / and thou nat vnder them / but that thou be the Lorde and gouernour ouer thy dedes: nat as a ſeruaunte or a bondman but rather exempted as a true Hebrue / that is to ſay As a true chryſten man goynge in to the nombre and into the fredome of the chyldren of god / whiche ſtande vpon thynges preſent / and loke towarde thynges euerlaſtynge / and beholde thinges tranſitory with theyr lyfe eye: and thynges euerlaſtynge with theyr ryght eye / whome worldly goodes can nat drawe downe to the loue of theym / but they rather drawe worldely goodes to ſerue: in ſuche wyſe as they be ordeyned to of god / & as they be inſtytuted to do by the hygh maker of all thynges whiche leueth nothinge inordinate in his creatures. Alſo if thou ſtāde in euery aduenture / and doute that ſhall happen to the nat to the iugemēt of thy outwarde apparaunce / but anone in euery ſuche do ••• thou entreſte in to thyne owne ſoule by deuout prayer as Moyſes dyd in to the tabernacle to aſke coūſayle of god. Thou ſhalte here anone the aunſwere of our Lorde whiche ſhall inſtructe the ſufficiently in many thingꝭ both preſent & for to come. It is red that Moyſes had alway recourſe to the tabernacle of god for doutes and queſtyons to be aſſoyled and that he there aſked the helpe of god throughe deuoute prayer for the perylles and daungers aſwell of hym ſelfe as of the people. So ſhuldeſte thou entre ī to the ſecrete tabernacle of thyne owne herte / and there aſke īwardly with good deuocion the helpe of god in al ſuche doutes and perylles. We rede that Ioſue and the chyldren of Iſraell were deceyued of the Gabaonites bicauſe they gyue lyght credence to theyr ſayenges and dyd nat firſte aſke coūſayle of god as they ſhulde haue done / and ſo by the fayre wordes of the Gabaonites and through a falſe pite Ioſue and the chyldren of Iſraell were illuded and greatly deceyued.

That a man ſhulde nat be importune in his buſines. The .xliiii. Chapitre.

MI ſonne ſayth our lorde cōmytte alwaye thy cauſe to me / and I ſhall well dyſpoſe it for the / whan tyme ſhall come / abyde myne ordinaunce and directyon / and thou ſhalte fynde therby greate profyte and helpe. ★ O lorde gladly wyll I cōmytte all thinges to the: for it is lytell that I can do for my ſelfe / wolde to God that I dyd nat cleue to deſyres of worldely thynges / but that I myght alway offre my ſelfe hooly to thy wyll: and pleaſure. ★: My ſone ſo it is good for the to do: for ſomtyme a man that truſtethe muche in hym ſelfe / and in his owne wyl ſetteth his mynde muche for to brynge aboute this thinge or that as he deſyreth. But whan he hath attayned that he deſyreth / than he begynneth to fele all otherwyſe of it than he dyd before / for the affeccyons and deſyres of man be nat alway one / but dryueth a man ofte fro one thynge to an other. ☞ Therfore it is no ſmale thynge a man fully to forſake hym ſelfe thoughe it be in ryght lytell & ſmale thinges. For truly the very perfeccyon of man is a perfyte denieng and a full forſakynge of hym ſelfe. And ſuche a man is very fre and beloued of god. But the olde auncyēt enemy the fende which reſyſteth goodnes all that he maye. Ceaſeth nat longe fro temptacyon but day and night he maketh greuous aſſautes: to ſe yf e may catche any vnware ꝑſone in to hys ſnare of deceyte. Therfore wake ye and pray yet that ye be nat deceyued by temptacyon.

:That man hath no goodnes of hym ſelfe / and that he may nat ryght fully glorifie hym ſelfe in any thynge. The .xlv. Chapitre.

O Lorde what is man that thou voucheſtſafe to haue mynde on hym: or what hathe he done for the: that thou wylte viſyte hym with thy grace / and what may he complayne althoughe thou ſomtyme forſake hym / or what may I ryght wyſely ſaye thoughe thou graunte me nat that I aſke / truely I may well thynke and ſay thus. I am nought / ne I haue no goodnes of my ſelf but in all thynges I am of my ſelfe all in ſufficient and go to nought / and but I be holpen of the and be inwardely informed and taught by the: I ſhalbe all hooly ſlouthfull and to all thinge vnprofytable O lorde thou arte alwaye one / euer ſhalte be one / alwaye good: alwaye ryght wyſe and holy / well ryhhtwyſely and bleſſedly diſpoſyng all thingꝭ after thy wyſdome / but I wretche that alway am more redy and more prone to euyll thā to good / and nat I alway abydynge in one / for .vii. tymes be chaunged vpon me. Neuertheles it ſhall be better with me whan it ſhall pleaſe the to put to thy helpynge hande / for thou onely arte he that without man mayſte helpe me: and ſo mayſte thou conferme me and ſtable me in the that myne herte ſhal nat ſo lyghtly be chaunged fro the / but that it may be hooly fixed in the and finally to reſt in the. And verely yf I coulde caſt away fro me al mānes cōfort eyther for gettynge of deuocyon / or for I am compelled therto of neceſſyte for that I fynde no conforte in man / than myght I well truſte in thy grace to haue of the newe viſitacions / and newe heuenly conſolacyons / but I confeſſe it for trouthe / that I am vnworthy to haue any ſuche conſolacyons / and I thanke the as ofte as any good thynge cōmeth to me for al that is good commeth of the. I am but of all vanyte and nought bef re the / a vnconſtaunte man & a feble / and therfore wherof many I ryghtwyſly glorify my ſelfe or why ſhulde I loke to be magnified / truly vaynglory is a peryllous ſekenes: a greuous peſtilence and a ryght great vanite for it draweth a mā fro the true ioy that he ſhulde haue in god and roubeth hym clerely of all heuenly grace. For whan a man pleaſeth him ſelfe he diſpleaſeth the and whan he delyteth in mannes prayſingꝭ he is depreued fro the true vertues / for the true ſtedfaſt ioy and gladnes is to ioye in the and nat in hym ſelfe / in thy name / and nat in hys owne vertue / ne in any creature. Therfore thy name be prayſed and nat myne / thy warkes be magnifyed and nat myne / and thy goodnes be alway bleſſed: ſo that nothinge be gyuen to me of the laude and prayſyng of man. Thou arte my glorye: and the ioy of my herte. In the ſhall I be glorifyed / and alway ſhall I ioye in the / and in my ſelfe nothynge / but in my infirmytes. Let the Iewes ſeke glorye amonge thē ſelfe / but I wyll none ſeke but that is onely of the for all mannes glorye / all temporall honoure and worldely hyghnes to thy eternall glory cōpared is but as folyſſhenes / and a greate vanyte. : O trouth / o mercy / o bleſſed Trinyte / to the be laude honoure and glorye euerlaſtyngly. Amen.

Howe all temporall honoure is to be dyſpyſed. The .xlvi. Chapitre.

MI ſonne take it nat to no greue though thou ſe other men honoured & exalted & thy ſelfe diſpyſed & ſet at nought if thou reyſe vp thy herte to me in heuen / the diſpytes of man in erth ſhal lytel greue the. O lorde we be here in great derkenes / & ſone are we deceyued with vanyties / but verely if I behelde my ſelfe well I ſhulde opēly ſo that there was neuer wrōg done to me by any creature: ne that I haue nothing wherof I may rightwiſely cōplayne. But for aſmuche as I haue ofte ſynned / and greuouſly offended agaynſte the. Therfore all creatures be armed agaynſte me. To me therfore is due confuſion and diſpyte / to the laude / honoure / and glorye. And but I can brynge my ſelfe to thys poynte that I wolde gladly be diſpiſed & forſakē of all creatures / and vt erly to ſeme as nought in the worlde / I maye nat be inwardly pacified ne ſtabled in the / ne ſpiritually be illumined / nor yet fully be oned to the.

That our truſte is nat to be put in wordely people. The .xlvii. Chapitre.

MI ſonne yf thou ſet thy peace with any perſone for thyne owne pleaſure or worldly frendſhype / thou ſhalte alway be vnſtable / and neuer ſhalt thou be contented / but yf thou haue alwaye recourſe to the trouth euerlaſtynge that is god hym ſelfe: than the death or goynge away of thy dereſt frende what ſo euer he be ſhall lytell greue the. The loue of thy frende ought alway to be referred to me / and for me he is to be beloued howe good and howe profytable ſo euer he ſeme vnto the in this lyfe / without me frendſhype is nought worth / ne may nat longe endure / ne that loue is nat true and cleane that is nat knytte by me. Thou oughteſt therfore to be ſo mortified to all ſuche affeciōs of worldely men / that in as muche as in the is: thou woldeſte coueyte to be without all mannes cōforte. So muche a man nygheth the more to God as he can withdrawe hym ſelfe fro the worlde and from all worldly conforte / & ſo muche the more he aſſcendeth the hygher to god as he can deſcende lower in hym ſelfe / and as he can were vyle and abiecte in hys owne ſyght / he that aſcribeth any goodnes to hym ſelfe ayenſtandeth the gra e of God and letteth it to lyue in hym / for the grace of the holy ghoſt ſeketh alwaye a meke & an hūble herte / if thou couldeſte perfitly noughty thy ſelfe & hooly auoyde thy herte fro all create loue / than ſhulde I (ſayth our lorde) come to ye with great habundaunce of my grace. ★ But whan thou lokeſt to creatures / than is ryghtwyſely withdrawen fro the: the ſyght of thy creatoure. Learne therfore to ouercome thy ſelfe / for the loue of hym that made the lyke to him ſelfe / and thou ſhalt anone come to great ghoſtely knowlege: howe lytell ſo euer the thynge be that a man loueth yf he loue it inordynately / it hyndreth hym: and letteth hym greatly fro the true and ꝑfyte loue that he ſhulde haue vnto God.

That we ſhulde eſchewe vayne ſeculer connynge. The .xlviii. Chapitre.

MI ſonne ſayth our Lorde / let nat fayre and alſo ſubtyll wordes moue the / for the kyngdome of heuen ſtandethe nat in wordes / but in good vertuous warkes. ☞: Take hede vnto my wordes / for they enflame the herte / and lyghten the vnderſtandynge and brynge in alſo cōpunciō of herte / for ſynnes paſte / and cauſe alſo ofte tymes great heuenly conforte ſodeynly to come in to the ſoule / rede neuer in any ſcyente to the intente thou woldeſt be called wyſe but ſtudy rather to mortify in the all ſtyrrynges of ſynnes as muche as in the is / and that ſhalbe more profytable in the / than the knowledge of many harde / and ſubtyll queſtions / whā thou haſt reſt and vnderſtande many doutes / yet neuertheles it behoueth the to come to one that is begynnynge of all thynges that is god hym ſelfe / and els thy knowlege ſhall lytyll auayle the. I am he that teacheth a man connynge / and gyue more vnderſtandynhe to meke perſones / than can be taught by mannes teachynge. ★ And he to whome I ſpeake / ſhall ſone be made wyſe: and muche ſhall he profyte in ſpyrite / whan payne and wo ſhalbe to them that onely ſeke for curyous lernynge takynge lytell hede of the waye for to ſerue god. The tyme ſhall come whan Chryſte lorde of Angels / and mayſter of all mayſters ſhall appere to here the leſſon of euery creature and to examyne the conſciēce of euery perſone / and than ſhall Ieruſalem that is mannes ſoule beſerched with lanternes and lyghtnes of goddes hygh knowledge: and ryghtfull iugementes / and thā alſo ſhalbe made open / the dedes and thoughtes of euery man and all excuſes and vayne argumentes ſhall ceaſe and vtterly be ſet aparte. ★ I am he alſo that ſodeynly at a poynte illumyne / and lyfte vp a meke ſoute / that it ſhalbe made able to take and to receyue in ſhorte tyme more perfitly the true reaſon of the wyſdome of God / than an other that ſtudyeth .x. yeres in ſcoles and lacketh mekenes. I teache withoute ſounde of wordes without deſyre of oppynyons / withoute deſyre of honoure / & withoute ſtryfe and argumentes. ☞:: And I am he that teacheth all the people to dyſpyſe erthely thynges / to loth thynges that he preſente / to ſeke and to ſauoure eternall thinges / to fle honours / to bere pacyently al euyll wordes and ſpekynges / to put their truſte hooly 〈◊〉 me / nothynge to coueyte without me / and aboue all thynge brenningly to loue me. And ſome folkes through an inwarde loue that they haue had to me: haue lerned many great thīgꝭ and haue ſpoken many hyghe myſteryes of my godheed. ★: They profyte more in forſakynge all thynge / than in ſtudienge for hygh & ſubtyll lernynge. But to ſome men I ſpeke comen thinges / to ſome ſpecyall thynges / to ſome I appere ſwetely in ſygnes & fygures / and to ſome I gyue great vnderſtandynge of ſcripture & open to them hyghe ſecrete miſteries. There is in bokes one voyce and one lettre that is red / but it enformeth nat all perſones alyke / for I am within ſecretly hyd in the lettre the teacher of trouth the ſercher of mānes hert / ye knower of thoughtes the promoter of good warkes and the rewarder of all men after as my wyſdome and goodnes iugeth theym to haue deſerued and none otherwyſe.

:That we ſhulde nat regarde muche outwarde thynges / ne pondre but lytell the iugemente of man. The .xlix. Chapitre.

MI ſone it is profi able to the to be ignoraūt in many thynges / and to thinke thy ſelfe as deed to the worlde & to whome at the worlde is crucyfied. And thou muſt alſo as with a de e care let many thynges paſſe as thou neyther herde them ne ſawe them & to thinke on ſuche thinges as ſhall cauſe in the an inwarde peace in ſoule. It is alſo more profitable to the that thou tourne the eye of thy ſoule fro thinges that diſpleaſe the and to let euery man holde hys opinyon therin as hym ſemeth beſte / rather than to ſtryue agayne with frowarde wordes. And truely yf thou were well ſtabled in God and beheldeſte wel his iugementes thou ſhuldeſte lyghtly be content to be iuged of other and to be ouercome of other as our lorde Ieſu was for the in tyme of his paſſyon. ★ O lorde ſith it is true that thou ſayſte what ſhall become of vs that hede o muche wordly thynges & be wepe ſo greatly a lytell temporall loſſe / and we laboure & renne for worldly profyte with all our myhht / but our ſpirytuall profyte and the helthe of our owne ſoules we lytell regarde. Suche thinges as lytell or nothynge profyteth vs in muche ſet by / but that / that is moſte neceſſary to vs is nyghe forgotten / for why all men renne gladly to outwarde thynges. And truely but they ſhortely tourne backe agayne / they ſhall gladly reſt ſtyll in them / which in the ende ſhalbe to them greate peryll: and daunger.

That men be nat alway to be beloued / for that they ſo lyghtely offende in wordes. The. .l. Chapitre.

LOrde ſende helpe vnto me in all my troubles: and vexacyons / for mannes helpe is litel worth / howe ofte haue I nat founde frendſhype where I thought I ſhulde haue founde it. And howe ofte haue I founde it where I leſte preſumed to haue founde it / where it is a vayne thynge to truſte in man / for the true and ſothfaſt truſte and helth of ryghtwyſe mē is onely in the. Bleſſed be thou lorde therfore in all thynges that happeneth vnto vs / for we be weyke and vnſtable: ſone deceyued / and ſone chaunged fro one thing to an other / who may ſo wately and ſo aſſuredly kepe hym ſelfe in euery thynge that he ne ſhall ſomtyme fall into ſome deceyte or in to ſome perplexyte / truely very fewe / but he that dothe truſte in the and that ſeketh the with a true & cleane herte / ſlydeth nat ſo lyghtly fro the. And if it happen hym to fall in to any trouble or perple ite what o euer i be / and howe greuous ſo euer it be / he ſhall anone eyther be delyuered by the: or be conforted by the / for thou dydeſt neuer forfake hym that truſteth in the. It is ryght harde to fynde ſo true and ſo faythfull a frende that wyll perſeuer with hys frende in all his troubles / but thou Lorde arte moſte faythfull in all thynges and lyke to the none can be founde. ☞ O howe well ſauoured that holy ſoule in ghoſtely thynges that ſayde thus. My mynde is ſtablyſhed in god / and is fully grounded in Chryſte. Truely yf it were ſo with me the drede of man ſhulde nat ſo lyghtly entre in to me / ne other mennes wordes ſhulde nat ſo ſone moue me / who maye force all thynges / or who may preuēte all euylls that are to come / and yf thingꝭ for ſe e do it ofte tymes greate hurte / what ſhall thā tho thynges do that be nat forſene. But why ha e nat I wretche better ſene to my ſelfe / and why haue I ſo lyghtly beleued other mēnes ſaynges truly for we be men & that ut frayle men though we be eſtemed and thought of many to be as Aungels in our conuerſacion / whome may I beleue but onely the. Thou arte the trouth that deceyueſte no man: nor mayſte nat be deceyued. And on the other ſyde euery man is a lyer weyke and vnſtable and ſlydynge moſte eſpecially in wordes / ſo that vnnethes it may be beleued that ſemeth openly to be true / howe prudently therfore haſte thou warned vs to beware of the lyghtnes of man / and that our familier ſeruauntes may be our enemies ſo y it is nat to be beleued though one wyll ſay lo here is thy frēde / or there is thy frēde / for I am taught with myne owne herte: but wolde to god it myght be as a warnyng to me & nat to my more foly. ★ Some ſay to me beware / be ware / kepe cloſe to thy ſelfe that I ſhall ſhewe to the. And whan I ſpeake it cloſe and beleued it to be ſecrete: he can nat be ſecrete in that hym ſelfe deſyred but anone he betrayeth both hym ſelfe and me / and goth his way fro ſuche tales and fro ſuche vnſtable men / lorde defende me / that I fall nat in to theyr handes / ne that I neuer comyt any ſuche thynges. A true worde and a ſtable lorde gyue in to my mouthe / and a deceytfull tonge dryue farre away fro me / for that I wolde nat haue done to my ſelfe / I ought to be ware that I do it that to none other. O howe good and howe peacefull is it to kepe ſcylence of other mēnes wordes and dedes and nat to gyue full credence tyll the trouth be tried and nat to reporte lyghtely to other all that we here or ſe. Ne to open our herte fully but to very fewe / and to ſeke the all waye that are the beholder of mannes herte / and not for to be moued with euery flake of wordes / but for to deſyre in herte that all thynge in vs inwardely and outwardely may be fulfylled after thy wyll / howe ſure a thynge is it alſo for the kepynge of heuenly grace / to fle the conuerſacyon of wordly people all that we may and nat to deſyre thynges that ſeme outwardely to be pleaſaunte: and lykynge. But with all the ſtudy of our hert to ſeke ſuche thynges as brynge in feruoure of ſpiryte and amendement of lyfe. It hath ben truely a great hurte to many ꝑſones a vertue knowen and ouer tymely prayſed / and on the contrarywyſe it hath ben ryght profytable to ſome: a grace kepte in ſcylence / and nat lyghtely reported to other in this frayle lyfe that is ful of tēptacyon and preuy enuye.

That we ſhall put all out confydence in god whan euyll wordes be ſpoken vnto vs. The .li. Chapitre.

MI ſonne ſaythe our Lorde / ſtande ſtrōgly and truſte faythfully in me what be wordes but wynde / they fle in the heyre / but they hurte neuer aſtone on the grounde / and if thou knowe thy ſelfe nat gyltye / thynke that thou wylt ſuffre gladly ſuche wordes for god. It is but a haſty worde ſith thou art yet ſtable to uffre harde ſtrokes. But why is it that ſo lytell a thynge goeth ſo nygh the hert / but that thou art yet fleſhely and carnall and hedeſt to pleaſe men more than thou ſhuldeſt. And bycauſe thou dredeſt to be diſpyſed / thou wylt nat gladly be reproued for thyne offenſes / and thou ſercheſt therfore buſily & with great ſtudy how thou maiſt be excuſed. But beholde thy ſelfe wel and thou ſhalt ſe that the worlde yet lyueth in the & a vayne loue alſo to pleaſe mā. Whā thou refuſeſt to be rebuked and punyſhed for thy defautes / it appereth euydently that thou art nat yet ſothfaſtly meke / ne that thou arte nat yet deed to the worlde nor the worlde to the net truely crucifyed But here my wordes and thou ſhalte nat nede to care for the wordꝭ of ten thouſāde men. Lo if al thinges were ſayde agaynſt the that myght be moſt malicyouſly / and vntruly fayned agaynſt the / what ſhulde they hurte yf thou ſuffred them to ouerpaſſe and go awaye / truely no more than a ſtrawe vnder thy fote / and one heare of thy hed they myght nat take fro the. But he that hath nat a mannes herte withinforth / ne ſetteth nat God before the eye of hys ſoule / is ſone moued with a ſharpe worde / whan he that truſteth in me / and wyl nat ſtande vnto his owne iugemente ſhalbe fre fro all mānes drede for I am the Iudge that knoweth all / ſecretes. I knowe howe euery thynge is done and I knowe alſo both hym that doth the wronge and hym that it is done to. ☞: Of thys thynge is wrought and by my ſufferaunce it is come aboute that the thoughtes of mennes hertes may be knowen / and whan the tyme commeth I ſhall iuge both the innocente & hym that is gylty. But fyrſte throughe my ryghtwyſe examinacyon I wyl proue thē both The wytnes of mā ofte tymes deceyueth but my iugemēte is alway true and ſhall nat be ſubuerted / and howe be it: it is ſomtyme hyd and nat knowen but to fewe / yet it is true and erreth nat / ne yet maye nat erre / thoughe in the ſyght of ſome vnwyſe perſones it ſemeth nat ſo. ★: Therfore in euery doute it behoueth for to rene to me / and nat to leaue muche vnto thyne owne reaſon / but with euery thing that I ſhall ſende the to be contente / for a ryghtwyſe man is neuer troubled with any thynge that I ſhall ſuffre to fall vnto hym. In ſo much that though a thing were vntruely ſpoken agaynſte hym / he ſhulde nat muche care for it. Ne he ſhulde nat muche ioy thoughe he were ſomtyme reaſonably excuſed / for he thynketh alway that I am he that ſercheth mannes herte / and that I iuge nat after the outwarde apparaunce / for ofte tymes it ſhal be founde in my ſyght worthy to be blamed that in mānes ſyght ſemeth muche worthy to be prayſed. O lorde god moſte ryghtwyſe Iuge ſtronge and pacyente / whiche knoweſte the fraylte / and the malyce of man / be thou my ſtrength and my hole conforte in all neceſſyties / for myne owne conſcyence Lorde ſuffyſeth me nat / for thou knoweſte in me that I knowe nat. And therfor ī euery reprofe I ought alway to meken my ſelfe / and pacyently to ſuffre all thynges in charyte after thy pleaſure / forgyue me lorde as ofte as I haue nat ſo done / and gyue me grace of greater ſufferaūce in tyme to come. Thy mercy is more profytable and more ſure waye for me vnto the gettinge of pardon and forgyuenes of my ſynnes thā a truſt in myne owne warkes throughe defence of my derke conſcyence. And thoughe I drede nat my conſcyence / yet I may nat therfore iuſtyfy my ſelfe: for thy mercye remoued and taken away / no man maye be iuſtiyfyed: ne appere ryghtwyſe in thy ſyght.

:Howe all greuous thynges in thys lyfe are gladely to be ſuffred for wynnynge of thys lyfe that is to come. The .lii. Chapitre.

MI ſone (ſayth our lorde) be nat broken by impacyēce with the laboure that thou haſt taken for my ſake / ne ſuffre thou nat trybulacyons to caſte the in diſpayre nor in to vnreſonable heuynes / ne anguyſhe in no wyſe / but be thou conforted and ſtrengthed in euery chaūce by my promyſes and beheſtꝭ / for I am able and of power to rewarde the and other my ſeruaūtes haboundauntly more than yet an thynke or deſyre / thou ſhalte nat laboure longe here ne alwaye be greued with heuynes / tary a whyle my promyſſes and thou ſhalt ſhortly ſe an ende of all thy troubles / one howre ſhall come whan all thy laboures and troubles ſhall ceaſe and truely that howre wyll ſhortly come for all is ſhorte that paſſeth with tyme. Do therfore as thou doſte / laboure buſely and faythfully in my vyneyarde / and I ſhall ſhortely be thy rewarde: wryte / rede / ſynge / mourne / be ſtyll and praye and ſuffre gladly aduerſyte / for the kyngdome of heuen is more worth than is all theſe thynges / and muche more greater thynges than they are: peace ſhall come one day that it is knowē to me / and that ſhall nat be the day of this lyfe / but a day euerlaſtynge with infynite clerenes ſtedfaſte peace / & ſyker reſt without endynge. And than thou ſhalt nat ſay / who ſhal deliuer me frō the body of this deth ne thou ſhalt nat nede to cry. Wo is to me that my cōmyng whiche is the kyngdōe of heuen is thꝰ prolōged. For deth ſhal thā be diſtroyed & helth ſhalbe without ende of ody and of ſoule / in ſo muche that no maner of vnreſtfulnes ſhalbe / but bleſſed ioy and moſt ſwetnes / & moſt fayreſt cōpany. O if thou ſaweſt the euerlaſting crownes of my ſaintes in heuen / in howe gret ioy and glory they are that ſōtyme ſemed to be vyle perſons & as mēdiſpyſable in the worlde / thou ſhuldeſte anone meken thy ſelfe lowe to the groūde / and thou ſhuldeſt rather coueyt to be ſubiecte vnto al men / than to haue ſoueraynte ouer any one ꝑſone / and thou ſhuldeſt nat deſyre to haue myrth & ſolace in this worlde / but rather tribulacyon and payne / and thou ſhuldeſt than accompte it as a great wynnynge / to be diſpyſed and to be taken as nought amonge the people. O yf theſe thynges ſauoure well to the and depely perced in to thy herte / thou ſhuldeſt nat ones dare complayne for no maner of trouble that ſhulde befall vnto the. Are nat all paynfull thynges and moſt greuous laboures gladly to be ſuffrered for the ioyes euerlaſtyng? yes verely: for it is no lytell thyng to wynne or leſe the kyngdome of heuen lyfte vp thy face therfore into the heuen & beholde howe I and all my ſayntes that be with me in heuen: had in thys worlde greate batayle and conflycte / and nowe they ioye with me and be conforted in me and be ſure to abyde with me / & to dwell with me in the kyngedome of my father without endynge. Amen.

Of the daye of eternyte / and of the myſeryes of thys lyfe. The .liii. Chapitre.

O Bleſſed manſyon of the heuēly citie. O moſte clereſt day of eternite: whome the night may nat darken / but the hygh trouth that god is illumineth and clereth: the daye alwaye mery / alway ſyker / & neuer chaungynge his ſtate to the contrarye / wolde to god that this day myght ones appere & ſhyne vpon vs / and that theſe tēporall thynges were at an ende. This bleſſed day ſhineth to Sayntes in heuen with euerlaſtynge bryghtnes and clerely / but to vs pylgrymes in earth it ſhyneth nat but a farre of as throughe a myrroure or glaſſe. The heuenly citezēs knowe well howe ioyus this day is. But we outlawes: the chyldren of Eue wepe and wayle the bytternes and tedyouſnes of this day that is of this preſente lyfe ſhorte and euyll full of ſorowes anguyſhes: where a man is ofte tymes defouled with ſynne / encombred with paſſyons / inquyeted with dredes / bounden with charges / buſyed with vanites / blinded with errours / ouercharged with laboures / vexed with temptacyons ouercome with delytes and pleaſures of the worlde: and greuouſly tormēted ſomtyme with penury and nede. : O whan ſhall the ende come of all theſe miſeryes / and whan ſhall I be clerely delyuered fro the bondage of ſynne: whan ſhall I only lorde haue mynde on the & fully be made glad and mery in the / whan ſhall I be fre without lettynge and be in parfyte lyberty without greue of body and of ſoule whā ſhall I haue ſad peace without trouble / peace within and without & on euery ſyde ſtedfaſt and ſyker. O lorde Ieſu whā ſhall I ſtande and beholde the & haue ful ſyght & contemplacion of thy glorye / and whan ſhalte thou be to me all in all / and whā ſhall I be with the in thy kyngdom that thou haſt ordeyned to thy electe people fro the begynnynge. I am lefte here poore and as an outlawe in the lande of myne enemyes / where dayly be batayles and great miſfortunes. Cōforte my exyle aſwage my ſorowe / for all my deſyre cryeth to the / it is to me a greuous bourden what ſo euer the worlde offereth me here to my ſolace I deſyre to haue īwarde fru cion in the / but I can nat atteyne therto I coueyte to cleaue faſte theuēly thinges but temporall thynges and paſſions vnmortified: pull me alway downwarde in mynde I wolde be aboue all tēporal thinges / but whether I wyll or nat I am cō pelled through myne owne defaute to be ſubiecte vnto my fleſhe / thus I mooſte wretched man fyght in my ſelfe / and am made greuous to my ſelfe / whyles my ſpirite deſyreth to the vpwarde & my fleſhe downwarde. O what ſuffre I inwardely whan in my mynde I beholde heuenly thynges: and a greate multytude of carnall thoughtes entre into my ſoule. Therfore lorde be nat longe fro me / ne departe nat in thy wrath fro me thy ſeruaunte ſende to me the lyghtnes of thy grace & breke downe in me all eternal thoughtes Sende forth the dartes of thy loue & breke therwith all fantaſies of the enemy. Gather my wytnes: and powers of my ſoule to gether in the. Make me forgette all worldly thynges / and graunt me to caſte awaye and hooly to diſpyſe all fantaſies of ſynne / helpe me therfore thou euerlaſtynge truth that no worldly vanite here after haue power in me. Come alſo thou heuenly ſwetnes and let all bytternes of ſynne fle farre fro me / pardone me and mercyfully forgyue me whan I thynke in my prayer of any thynge but of the / for I cōfeſſe for trouth that in time paſte I haue vſed my ſelfe very vnſtably therin / for many times I am nat there where I ſtande or ſytte / but rather I am therfore there where my thoughtes lede me / for there I am where my thought is and there as my thought is accuſtomed to be there is that that I loue / and that ofte tymes commethe into my mynde that by cuſtome pleaſeth me beſte / and that moſt delyteth me to thynke vppon. Wherfore thou that arte euerlaſtynge trouth ſayſte openly / there as thy treaſure is: there is thy herte.★: Wherfore if I loue heuen: I ſpeke gladly of heuenly thynges / and of ſuche thynges as be of god / and that perteyne moſte vnto hys honoure and to the glorifyenge of and worſhyppynge of his holy name. And yf I loue the worlde: I ioye anone at worldly felicite and ſorowe anone at his aduerſite / if I loue the fleſhe I ymagyne ofte tymes that pleaſeth the fleſhe / and yf I loue my ſoule I delyte muche to ſpeake and to here of thynges that be to my ſoule helthe. And ſo what ſo euer I loue: of them I gladly here and ſpeake / and bere the ymages of them ofte in my mynde / bleſſed is that man that for the lorde forgetteth all creatures and lerneth truely to ouercome hym ſelfe / and with the feruoure of ſpirite crucifieth his fleſhe / / ſo that in a cleane and in a p re cō ſcyence he maye offre hys prayers to the and he worthy to haue company of bleſſed Angels. All erthely thynges excluded fro hym and fully ſet aparte. Amen.

:Of the deſyre of euerlaſtynge lyfe / and of the greate rewarde that is promyſed to theym that ſtrongely fyght agaynſte ſynne. The .liiii. Chapitre.

MI ſone whan thou feleſt y a deſyre of euerlaſtyng blyſſe is gyuē to the & that thou couetiſt to go out of the tabernacle of thy mortall body / y thou myght clerely wtout ſhadowe beholde my clerenes. Open thine herte & with ye deſyre of thy ſoule take that holy īſpiraciō: & yelde moſt large thankes to the hygh goodnes of god that ſo worthely doth to the / ſo benyngly vyſyteth the / ſo brennyngly ſtyrreth the / and ſo myghtely bereth the vp: that throughe thyne owne burden thou fall nat downe to erthely lykynges / and thynke nat that that deſyre commeth of thy ſelfe or of thyne owne werkynge / but rather that it commeth of the gyfte of grace / and of a louely beholdynge of god vpon the / that thou ſhuldeſte profyte therby in mekenes and vertue / and that thou ſhuldeſt alſo p̄pare the to be redy agaynſt an other tyme for batayles that are for to come / and the more ſurely to cleue to god with all the deſyre & affecyon of thy herte and to ſtudy with al thy power how thou mayſte moſte purely and moſte deuoutly ſerue hym / and take hede of thys comon prouerbe· The fyre doth ofte brenne / but the flame doth nat aſſende without ſome ſmoke. So in lykewyſe the deſyre of ſome men draweth to heuenly thynges / & yet they be nat all free fro the ſmoke of carnall affecciōs / and therfore they do it nat alway purely for the honoure and loue of god that they aſke ſo deſyrouſly of hym. Suche ofte times is thy deſyre that thou ſheweſt to be ſo importune for that deſire is nat clene & perfyte that is myxte with thyne owne cōmodyte. Aſke therfore nat that is delectable & profytable to the / but that is acceptable & honoure to me / for if thou do well and iuge a ryght / thou ſhalt preferre my ordynaūce & my wyll before all thy deſyres & before all thynges that may be deſyred beſyde me. I knowe well thy deſyre. Thou woldeſt nowe be in the lybertye of the glory of the ſonnes of god nowe the euerlaſtynge houſe and the heuenly countrey full of ioye and glorye delyteth the muche: but that tyme cōmeth nat yet / for there is yet an other tyme to come / that is to ſaye: a tyme of laboure and of proufe / thou deſyreſt to be fulfilled with the hyghe goodnes in heuen / but thou mayſte nat yet come therto. I am the full rewarde of man / abyde me vntyll I ſhall come / and thou ſhalte haue me to thy rewarde. Thou arte yet to be proued here vpō earth / and more throughly to be aſſayled in many thinges / ſome comforte ſhalbe gyuen the / but the fulnes thereof ſhall nat yet be graunted. Be thou therfore conforted in me / and be thou ſtronge as well in doynge as in ſufferynge thynges contrary to thy wyll. It behoueth the to be clothed in my bloode / and to be chaunged in to a newe man / and thou muſt oft tymes do that thou woldeſt nat do / & that yt thou woldeſt do thou muſte forſake & leue vndone. That ſhall pleaſe other ſhall go well forwarde / & that ſhall pleaſe the ſhall haue no ſpede / that other mē ſay ſhalbe wel herde / & that thou ſhalt ſay ſhalbe ſet at nought. Other ſhall aſke and haue theyr aſkynge / thou ſhalte aſke and be denyed. Other ſhalbe greate and haue greate laude and prayſe of the people / and of the no worde ſhalbe ſpoken. To other thys offyce or that ſhalbe commytted and thou ſhalt be iuged vnprofytable in euery thynge / for theſe thynges and other lyke: nature wyll murmure & grudge / and thou ſhalte haue a greate batayle in thy ſelfe if thou bere them ſecrete in thy herte without complaynynge and myſſaynge. Neuertheles in ſuche thingꝭ and otherlyke my faythfull ſeruauntꝭ are wonte to be proued / howe they can deny them ſelfe and howe they can in all thynges breyke theyr owne wylles / and there is nothyng that thou ſhalt nede ſo much to ouercome thy ſelfe in / as to lerne to be contented / nat to be ſet any pryce by in the worlde / and to ſuffre ſuche thynges as be moſt cōtrary to thy wyll eſpecyally whan ſuche thingꝭ as in thy ſyghte ſeme vnprofytable be cōmaunded to be done. But my ſonne conſyder well the profyte fruyte of all theſe laboures the ſhorte ende and the greate rewarde / and than thou ſhalt fele no grefe ne payne in all thy laboures / but the moſte ſweteſt conforte of the holy ghoſt throughe thy good wyll / and for that lytel wyl that thou forſakeſt here thou ſhalte alwaye haue thy wyll in heuē where thou ſhalt haue all that thou cauſte or mayſte deſyre. There ſhalt thou haue full poſſeſſion of all goodnes without drede to leſe it. There thy wyll ſhalbe euer one with my wyll / & it ſhall coueyte no ſtraunge nor priuate thynges. There no man ſhall reſyſte the / no man ſhall cō playne on the / no man ſhal let the / nor no man ſhall witſtande the / but all thinges that thou cāſte deſire ſhalbe there preſen and ſhall fulfyl al the powers of my ſoule vnto the full. There ſhall I yelde glorye for reproues / and a palle of laude for the heuynes / and for the loweſte place here / a ſete in heuen for euer. There ſhal appere the frute of obedyence the laboure of penaunce ſhall ioye / and the humble ſubieccion ſhalbe crowned gloriouſly: bowe the therfore mekely nowe vnder euery mannes hande / and force lytel who ſayth this or who commaundeth this to be done. But with all thy ſtudy take hede yt whether thy p̄late or thy felowe or any other lower than thou aſke any thynge of the or wyll any thyng to be done by the / that thou take it awaye vnto the beſte / & with a glad wyll ſtudy to fulfyll it / let this mā ſeke thys thynge and an other that / and let this man ioye in this thyng and an other in that what ſo it be and let them be landed and prayſed a thouſande tymes / but ioye thou neyther in thys thynge nor in that / but onely in thyne owne contēpt and dyſpyſinge / and in my wyll for to be fulfylled and whether it be by lyfe or deth that I maye alwaye be landed & honoured in the and by the. Amen.

:Howe a man that is deſolate ought to ſuffre hym ſelfe hooly vnto god. The .lv. Chapiter

LOrde hooly fa her / be thou bleſſed nowe and euer / for euen as thou wylte ſo it is done / and what that thou doeſte is alwaye well / let me thy pooreſte ſeruaūte and moſte vnworthy ioye in the and nat in my ſelfe ne in nothyng els beſyde the / for thou lorde arte my gladnes / thou arte my hope / my crowne / my ioy / & all my honoure. What hath my ſeruaunt but that he hath of the and that without his deſerte all thyngꝭ be thyne that thou haſte gyuen and made. And I am poore and haue bene in trouble and in payne euer fro my yoth. and my ſoule hath bene in great heuynes with wepynge & teares and ſomtyme it hath bene troubled in it ſelfe throughe many folde paſſyons that come of the worlde & of the fleſſhe. Where fore lorde I deſyre that I maye haue of the ioye of thy inwarde peace: and I do aſke the reſte of thy choſen chyldren that he fedde and noryſſhed of the ī the lyghte of heuenly confortes / but without thyne helpe I can nat come therevnto. If thou lorde gyue peace or if thou gyue inwarde ioye / my ſoule ſhalbe anone full of heuēly melody and be deuoute and ſeruēt in thy laudes and prayſynges / but yf thou with drawe thy ſelfe from me as thou haſte ſō tyme done / than maye nat thy ſeruaunte renne the waye of thy commaundementes as he dyd fyrſte / but than he is compelled to bowe hys knees / and to knocke his breſt / for it is nat with hym as it was before whā the lāterne of thy ghoſtly preſence ſhone vpon his hedde / & that he was defended vnder the ſhadowe of thy mercy from all perylles & daungers. ★ O ryght wyſe father euer to be prayſed / the tyme is come that thou wylt thy ſeruaunte be proued. And ryghtwyſely is it done that I ſhal nowe ſuffre ſomwhat for the / now is the houre come that thou haſte knowē t the begynnynge that thy ſeruaūt for a tyme ſhulde outwardly be ſet at nought and inwardly to lyue to the: and that he ſhulde a lytell be dyſpyſed in the ſyght of the worlde and be broken with paſſyons & ſykenes / that he myght after ryſe with the in to a newe lyght & be claryfyed and made glorious in lyke kyngdome of heuē ★O holy father thou haſt ordeyned it ſo to be / and it is done as thou haſte cōmaū ded / this is thy grace to thy frende / to ſuffre and to be troubled in thys worlde / for thy loue / how ofte ſo euer it be / & of what perſone ſo euer it be / and in what maner ſo euer thou ſuffre it to fal vnto him with out thy coūſayle and prouydence ne with out cauſe no thynge is done vpon earthe. O it is good to me Lorde that thou haſte mekened me that I may therby lerne to knowe the ryghtwyſe iugementes / & put fro me all maner of preſumpcyon & hyghnes of herte / and it is very profytable to me that confuſyon hath couered my face that I may lerne therby to ſeke for helpe and ſocour to the rather than vnto man. And I haue therby lerned to drede thy ſecrete & terrible iugementes which ſcourgeſte the ryghtwyſe mā with the ſynner but nat w thout equyte & iuſtice. I yelde thākes to the that thou haſte nat ſpared my ſynnes / but haſte punyſhed me with ſcourges of loue / and haſte ſence me ſorowes and anguyſſhes within & without / ſo that there is no creature vnder heuen that may confort me / but thou lorde god the heuenly leche of mannes ſoule which ſtrykeſte and heleſt and bryngeſte a man nyghe vnto bodely dethe and after r ſtoreſte hym to helthe agayne that he maye therby lerne to knowe the lytelnes of his owne power and the more fully to truſte in the. The dyſcyplyne is fallen vpon me and thy rodde of correccyon hath taught me / and vnder that rode I hooly ſubmyt me / ſtryke my backe and my bones as it ſhall pleaſe the and make me to bowe my croked wyll vnto thy wyll / make me a meke and a hūble dyſcyple as thou haſte ſomtime done with me that I may walk all after thy wyll. To the I cōmytte my ſelfe & all myne to be corrected / for better it is to be corrected by the here / than in tymes to come. Thou knoweſt all thynges and nothynge is hyd from the that is in mannes conſcience. Thou knoweſt thynges to come before they fall / and it is nat nedeful that any mā reache the or warne the of any thynge that is done vpon the erth. Thou knoweſte what is ſpedful for me and howe muche tribulacion helpeth to pourge the ruſte of ſyn in me / do with me after thy pleaſure / and dyſdayne nat my ſynfull lyfe to none ſo well knowē as it is to the. Graūt me lorde that to know that is neceſſary to be knowen / that to loue that is to be loued that to prayſe yt hyghly pleaſeth the: that to regarde that apereth precyous ī thy ſyght & that to refuſe that is vile before the Suffre me nat to iuge after my outwarde wyttes / ne to gyue ſentence after the hearyng of vncō nynge men / but in a true iugemēt to deſcerne thynges vyſible and vnuiſible / and aboue all thynges alwaye to ſerche and folowe theyr wyll & pleaſure. The outwarde wyttes of men be ofte deceyued in theyr ingementes. And in lyke wyſe the louers of the worlde be deceyued through lyuynge onely of viſible thingꝭ / what is a man the better / for he is taken better / truely nothynge / for a deceytfull man deceyueth an other / a vayne man deceyueth an other / and a blynde / and a feble creature deceyueth an other whā he exalteth hym / & rather confoundeth hym thā prayſeth hym for why / howe muche ſo euer a mā be in ſight of god / ſo muche he is and no more (ſayth the meke ſaynt Fraūces) howe holy and howe vertuous ſo euer he be taken in ſyght of the people.

That is good that a man gyue hym ſelfe vnto meke bodely laboures / whan he feleth nat hym ſelfe diſpoſed to hygh warkes of deuocyon. The .lvi. Chapiter.

MI ſonne / thou mayſte nat alway ſtande in the hyghe feruente deſyre of vertue / ne in the hygheſte degre of contemplacyon / but thou muſte of neceſſyte through the corrupcyō of the fyrſt ſynne ſomtyme deſcende vnto lowe thinges / and agaynſte thy wyll and with greate tedyouſnes to beare the burden of this corruptible body / for as lōge as thou hereſt this body of deth / thou muſte nedes fele ſome grefe of herte / and thou ſhalte ofte tymes bewype and mourne the burden of the fleſhely felynges / and the contradiccyon of thy body vnto thy ſoule / for thou maiſte nat for the corrupcion therof perſeuer in ſpirituall ſtudyes and in heuē ly cōtemplacyon as thou woldeſt do / and thā it is good to the to fle to meke bodely labours and to exercyſe thy ſelfe in good outwarde warkes / & in a ſtedfaſte hope & truſte to abyde my cōmyng and my newe heuenly vyſitacyons / & to bere thy exile & the drynes of thy herte pacyētly / tyl thou ſhalt be viſited by me agayne / and be delyuered fro all tediouſnes and vnquyetnes of mynde / whā I ſhal come / I ſhall make the forgete all thy former laboures / and to haue inwarde reſte & quietnes of ſoule. I ſhall alſo lay befor the ye floriſhing medowe of holy ſcrypture / & thou ſhalt with greate gladnes of herte in a newe bleſſed felinge / fele the very true vnderſtandyng therof / and thou ſhalte than ren quyckely the waye of my commaundementes / and than ſhalte thou ſaye in greate ſpirytuall gladnes. The paſſions of thys worlde be nat worthy of them ſelfe to brynge vs to the ioy that ſhalbe ſhewed vs in the bleſſe of heuen. To the whiche bleſſe brynge vs our lorde Ieſus. Amen.

That a man ſhall nat thynke hym ſelfe worthy to haue conforte / but rather to haue ſorowe & payne and the profyte of the contricion. The .lvii. Chapitre.

LOrde I am nat worthy for to haue thy conſolacyon / ne any other ſpytuall vyſytacyon / and therfore thou doſte ryght wyſely vnto me / whan thou leueſt me very nedy & deſolate / for thoughe I myght wepe water of teares lyke to the ſee. Yet were I nat worthy to haue thy conſolacyon / for I am nothinge worthy to haue but ſorowe & payne / for I haue ſo greuouſly and ſo ofte offended the / and in ſo many thynges greatly treſpaſed agaynſte the. Therfore I maye well ſaye & confeſſe for trouthe that I am nat worthy to haue thy leſte conſolacyon. But thou lorde benyngne and mercyfull that wylt nat thy workꝭ do peryſhe / to ſhewe the gretnes of thy goodnes in the veſſelles of thy mercy aboue all my merites or deſerte / voucheſaufe ſomtyme to conforte thy ſeruaunt more than I can thynke or deuyſe. The conſolacyons be nat lyke to mentes fables / for they be in them ſelfe ſothfaſte and true / but what haue I done lorde that thou wylt voucheſaufe to giue me any heuenly cōſolacyon. I know nat that I haue done any thynge well / as I ſhulde haue done: but that I haue alway bene prone and redy to ſynne: and ſlowe to amendement / thys is true & I can nat denye it / for if I wolde denye it thou ſhuldeſt ſtande agaynſte me / & no mā myght defende me. What haue I than deſerued but hell & euerlaſtynge fyre. I cōfeſſe for trouth that I am worthy in thys worlde all ſhame and diſpyte / and that it becommeth nat me to be conuerſaunte with deuoute people. And thoughe it be greuous to me for to ſay thus (yet for the trouthe is ſo) I wyll confeſſe the trouth as it is / and wyll openly reproue my ſelfe of my defaultes that I may the rather optaine of thy mercy and forgyuenes / but what maye I thā ſaye lorde that thus am gylty and full of confuſion / truely I haue no mouth ne taught to ſpeke but onely this worde / I haue ſynned lorde / I haue ſynned / haue mercy on me / forgyue me & vnknowen me treſpas / ſuffre me a lytel that I maye wepe & wale my ſynnes / or that I paſſe hence to the lande of darknes couered with the ſhadowe of deathe. And what doſte thou lorde aſke muche of ſuch wretched ſynner / but that he be contryte and meken hym ſelfe for hys ſynne / for in true contricyon and mekenes of herte / is faude the very hope of forgeuenes of ſyne and the troubled conſcyence is therby clered / and the grace before loſte is recouered agayne. Man alſo is therby defended fro the wrathe to come / & almighthy god and the penitente ſoule mete louyngly together in holy kyſſynges of heuēly loue. A meke concricion of herte is to the lorde a ryght acceptable ſacrifice / more ſwetely ſauouryng in thy ſyght thā brennyng enſcence. It is alſo the precious oyntmēt that thou woldeſt ſhulde be ſhede vpō thy bleſſed fete / for a meke & a contryte herte thou neuer dyſpyſeſt. This contricyon is the place of refuge fro the drede & wrathe of the enemye / and therby is waſhen and clenſed / what ſo euer is before miſdone or that is defouled throughe ſynne in any maner.

That grace wyll nat be myxte with loue of worldy thynges. The .lviii. Chapiter.

MI ſonne: grace is a very precyous thynge / and wyll nat be my te wt no pryuate loue / nor with worldely confortes. It behoueth the therfore to caſte awaye all lettynges of grace yf thou wilt haue the gracyous gyfte therof. Choſe therfore a ſecrete place & loue to be alone and kepe the from eringe of vayne tales and fables / and offre to god deuoute prayers and pray hertely that thou may e haue a contryte herte and a pure conſcyence. Thynke all the worlde as nought & preferre my ſeruyce before al other thynges / for thou mayſte nat haue mynde on me & therwith all delyte the tranſitory pleaſures. It behoueth the therfore for to withdrawe the fro thy de eſte frendes / & fro all thyne acquayntaunce / and to ſequeſtre thy minde holy fro the inordynat deſyre of all worldely conforte as muche as thou mayſte. Thus prayde ſaynt Peter that all chryſten people myght holde them ſelfe as ſtraungers and as pylgrymes vpon erthe / for than they ſhulde nat ſet but lytell pryce by the conforte therof. O howe ſure a truſte ſhall it be to man at his departynge out of this worlde / to fele inwardly in hys ſoule / that no worldely loue / ne yet the affeccyon of no paſſyng or tranſitory thynge hathe any rule in hym But a weyke feble perſone newely tourned to god may nat ſo lyghtely haue hys herte ſeuered from erthely lykynge / nor the beaſtly man knoweth nat ye fredome of a man that is inwardly tourned to god And therfore yf a man wyll perfytely be ſpirituall and ghoſtely: he muſte aſwell renounce ſtraungers as kynſfolke / and ſpecyally before all other / that he be mooſte ware of hym ſelfe if he ouercōe hym ſelfe parfytly / he ſhall the ſoner ouercome all other enemyes. The moſte noble and the moſte perfyte victory is: a man to haue yt victory of hym ſelfe / he therfore that holdeth hym ſelfe ſo muche ſubiect / that t e ſenſualyte obeyeth to reaſon: and reaſon in all thynges obeyeth to me / he is the true ouercomer of hym ſelfe and the lorde of the worlde. But if thou coueyte to come to that poynte: thou muſte begynne man fully / and ſet thy are to the rote of the tre / and fully to cut awaye and to dyſtroye in the al the inordinate inclinaciō that thou haſte to thy ſelfe or to any pryua e or materiall thynge / for of that vyce that a mā loueth hym ſelfe inordinately / wel nyghe dependeth all that ought groundly to be dyſtroyed in man / and yf that be truely ouercome anone ſhall folowe great tranquylite & peace of conſcyence. But for as muche as there be but fewe that laboure to dye to them ſelfe / ne to ouercome them ſelfe perfytely / therfore they lye ſtyll in theyr fleſhely folynge / and worldely confortes / and may in no wyſe ryſe vp in ſpirite aboue thē ſelfe / for it behoueth hym that wyl be fre in herte and haue contemplacion of me / to mortifye all his euyll inclinacions that he hath to hym ſelfe / and to the worlde / and nat for to be bounde to any creature by any inordynate: or pryuate loue.

:Of the diuerſytes / and dyuers mouynges betwene nature & grace. The .lix. Chapiter.

MI ſonne take good hede of the mocyons of nature: & grace for they be very ſubtyll & much cō trary the one to the other / & hardely may they be knowen a ſondre / but it be by a ghoſtely man that throughe ſpirytuall grace is inwardely lyghtened in ſoule. Euery man deſyreth ſome goodnes & pretendeth ſomwhat of goodnes in all hys wordes and dedes / & therfore vnder pretence of goodnes many be deceyued. Nature is wy e and full of decey e / and draweth many to her / whome ſhe ofte tymes ſnareth and deceiueth and uer beholdeth her owne welthe as ende of he we . But grace walketh ſimply without deceit ſhe declyneth fro all euyll ſhe pretendeth no gyle / but all thynges ſhe doth purely for god in whome y a ly ſhe eſteth. Nature wyll nat gladly dye / ne gladly be oppreſſed ne ouercome ne wyll nat be gladly vnder other ne be kept in ſub o but grace ſtudieth howe ſhe may be mortified to the worlde / and to the fleſhe ſhe reſyſteth ſenſualyte / ſhe ſeketh to be ſubiec e / ſhe deſyreth to be ouercome / ſhe wyll nat vſe her owne lyberty / ſhe loueth to be holdē vnder holy diſcyplyne / & coueteth nat to haue lordeſhype ouer any one creature but to lyue and to ſtande alway vnder the drede of god / and for hit loue is alway redy to bowe her ſelfe mekely vnder euery creature. Nature laboureth for her owne profy e and auauntage / and muche beholdeth what wynnynge cōmeth to her by other. ★: But grace beholdeth nat what is profytable to her ſelfe / but what is profytable to many. Nature receyueth gladly honoure and reuerence: but grace referreth all honoure and reuerence vnto god. Nature dredeth reprouynges and dyſpyſynges / but grace ioyeth for the name of god to ſuffre them both and taketh them whan they come as ſpecyal giftes of god Nature loueth ydelnes and fleſſhely reſte but grace can nat be ydle without doing ſome good dede / and therfore ſeketh gladly ſome profytable laboures. Nature deſyreth fayre thynges and curious and abhorreth vyle thynges & groce / but grace delyteth in meke and ſymple thynges / ſhe diſpyſeth nat harde thynges / ne refuſeth nat to be glad in poore olde clothyng and ſymple garmētes / nature beholdeth gladly thynges temporal: ſhe ioyeth at worldely wynnynges / is heuy for worldly leſynges / and anone is moued with a ſharpe worde / but grace beholdeth thinges euerlaſtynge and truſteth nat to thinges temporall nor is nat troubeled with the loſſe of them / ne ſhe is nat greued with a frowarde worde for ſhe hath layde a treaſure in god and in ghoſtely thynges whiche may nat peryſhe. Nature is couetous / & more gladly taketh than gyueth: and loueth muche to haue ꝓpetie and pryuate thynges / but grace is pyteous and liberall to the poore / ſhe fleeth ſynguler profyte / ſhe is contente with lytell & iudgeth it more bleſſed to gyue than to take. Nature inclyneth vnto the loue of creatures to the loue of the fleſhe / and vnto vanites and rēnyngꝭ aboute and to ſe newe thinges in the worlde: but grace draweth a man to the loue of god and to the loue of vertues / ſhe renounceth all creatures / ſhe flyeth from the worlde / ſhe hateth deſyres of the fleſhe / reſtrayneth liberte and wandrynges aboute / and eſcheweth aſmuche as ſhe may to be ſene amonge recourſe of people. ★ Nature hath gladly ſome outwarde ſolace wherin ſhe may feleably delyght in her outwarde wyttes / but grace ſeketh onely to be cōforted in god / and to delyght her in his goodnes aboue al thinges. ★: Nature doth all thynges for her owne wynnynge: and ſynguler profyte / ſhe may do nothynge fre / but hopeth all way to haue lyke ꝓfyte or better: or laude or fauoure of the people / and coueyteth muche that her dedes & warkes be gretly pondred and prayſed / but grace ſeketh no temporall thynge / ne none other rewarde for her hyre but onely god ſhe wyl no more of temporall goodnes than ſhall nede for the gettynge of the goodes euerlaſtynge / and ca eth nat for the vayne praiſe of the worlde. Nature ioyeth greatly in many frendes and kynſtolkes / and is gloryfyed muche of a noble place of byrth and of her noble blode and kynted / ſhe ioyeth with myghty men / ſhe fl tereth ryche men and as mery with them that ſhe thynketh lyke to her in noblenes of the worlde / but grace maketh a man to loue his enemyes ſhe hath no pryde in worldely frēdes / ſhe regardeth nat the noblenes of kynne / ne the houſe of her father / but if the more vertue be there / ſhe fauoureth more the poore than the ryche ſhe hath more compaſſyon of an innocēte than of a myghty man / ſhe ioyeth euer in trouth and nat in falſehed / and alwaye cōforteth good men more & more to ꝓfite and growe in vertue & goodnes & to ſeke dayly more hygher gyftes of grace that they may through good vertuous werkꝭ be made lyke to the ſone of god. Nature cōplayneth anone for wanting of a right lytell thynge that ſhe wolde haue: or for a lytell worldly heuynes / but grace beryth gladly all nedynes and wantinges of the worlde Nature inclyneth all thynges to her ſelfe & to her owne ꝓfite as muche as ſhe may / ſhe argueth for her ſelfe: and ſtryueth & fyghteth for her ſelfe. But grace rendreth al thynges to god of whome all thynges floweth & ſpringeth origynally / ſhe aſcrybeth no goodnes to her ſelfe / ne preſumeth nat of her ſelfe / ne ſhe ſtryueth nat. ne preferreth nat her opinyon before other mēnes / but in euery ſentence ſhe ſubmytteth her mekely to the eternall wyſdome & iugement of god. Nature coueyteth to knowe & to here newe ſecrete thinges / ſhe wyll that her warkes be ſhewed outwardly & wyll haue experience of many thinges in the worlde by her outwarde wyttes / ſhe deſyreth alſo to be knowē and to do great thynges in the worlde where of laude and p ayſinge may folowe / but grace ca eth nat for any newe thinges ne for any curyous thynges: what ſo euer they be / for ſhe knoweth well that all ſuche vanytes cōmeth of the corrupcyon of ſynne / and that no newe thynge maye longe endure vpō erth / ſhe teached alſo o reſtrayne the outwarde wittꝭ & to ſchew all vayne pleaſure and outwarde ſhewīg and mekely kepeth ſe re e thynges that in the worlde were greatly to be meruayled and prayſed. And in euery thinge and in euery ſcyence ſhe ſeketh ſome ſpirituall profyte to her ſelfe / and laude & honoure to almyghty God / ſhe wyll nat that her good de es ne her inwarde deuociō be outwardly knowen: but moſte deſyreth that our lorde be bleſſed in al his werkes whiche gyueth all thynges frely of hys hygh excellente charite / thys grace is a lyght ſupernaturall & a ſpirituall gyfte of God and it is the proper marke and token of electe people: and an erneſte peny of the euerlaſtynge lyfe / for it rauyſheth a man fro loue of ear hly thynges to the loue of heuenly thynges / and of fleſſhely lyuer maketh an heuēly perſone / and the more that nature is oppreſſed and ouercome the more grace is gyuen / and the ſoule throughe newe gracyous viſitacyons is dayly reformed more / and more vnto the ymage of god.

:Of the corrupcyon of Nature and alſo of the worthynes of grace. The lx. Chapitre.

O Lorde god whiche haſte made me to thine ymage and lykenes graunt me this grace that thou haſt ſhewed to me to be ſo great and ſo neceſſarye to the helth of my ſoule / that I may ouercome this wretched nature whiche draweth me alwaye to ſynne / and to theleſynge of myne owne ſoule. I fele in my fleſſhe the lawe of ſynne fyghtynge ſtrongly agaynſt the lawe of my ſpiryte: whiche ledeth me as a thrall or a bondeman to obey to ſēſualyte in many thingꝭ and I may nat reſyſt the paſſyons therof / but thy grace do aſſyſte me therin. I haue therfore great nede of thy grace and that of the greate habundaunce of thy grace: if I ſhulde ouercome this wretched nature whiche alway fro my youth hath bene redy and prone to ſynne / for after that nature was viſ ate and defouled by the ſynne of the fyrſte man Adam / the payne therof deſcended in to all hys poſteryte ſo that: that nature whiche in the fyrſte creacyon was good and ryghtwyſe is nowe taken for ſynne and for corrupcion (ſo farforth) that the mouyngꝭ that is nowe lef e vnto nature draweth man alway to euyll. And that s for this reaſō for the lytell ſtrength and mouinge vnto goodnes that yet remayneth in it is as a lytell ſparkell of fyre that is hyd and ouer hylde with aſſhes / that is to ſaye the naturall reaſon of man whiche is all about bylapped and ouerhylled with darkenes of ignoraunce / whiche neuertheles hath yet power to iuge betwyxte good & badde and to ſhewe the dyſtaunce and the diuerſyte betwyxte true and falſe: howe be it that through weyknes of it ſelfe it is nat able for to fulfyll all that it approueth / ne hath nat ſythe the fyrſte ſynne of Adam the full lyght of trouth / ne the ſwetnes of affeccyons to god as it had fyrſte. Of this it commeth moſte mercyfull lorde that in my inwarde man that is in the reaſon of my ſoule / I delyte me in thy lawes / and in thy teachynges knowynge that they are good / and ryghtwyſe / and holy / and that all ſynne is euyll / and to be fled: and eſchewed / and yet in my outwarde man: that is is to ſaye: in my fleſhely felynge I ſerue the lawe of ſynne / whan I obeye rather to ſenſualyte than to reaſon. And of thys it folowethe alſo / that I wyll good / but to perfourme it withoute thy grace I may nat for weyknes of my ſelfe. And ſōtyme I purpoſe to do many good dedes / but for grace wanteth that ſhulde helpe me / I go backwarde and fayle in my doynge / I knowe the waye to perfeccyon / and howe I ſhulde do I ſe it euydētly / but for I am ſo oppreſſed with the heuy bourden of this corrupte bodye of ſyn I lye ſtyll and ryſe nat to perf ccyon.★ O Lorde howe neceſſarye therfore is thy grace to me: to begynne well / to contynewe well / and to ende well: for without the I may nothynge do that good is.★ O heuenly grace: withoute whome oure merytes are nought worth / ne the gyftes of nature no thynge to be poudred / ne craftes: or riches nothynge to be regarded / nebeaute / ſtrengthe / wytte / ne eloquence / nothynge may auayle / come thou ſhortely and helpe me. The gyftes of nature be commen to good men and to bad / but grace and loue are the gyftes of the electe and choſen people / wherby they be marked and made able and worthy to haue the kyngdome of heuen. ☞ Thys grace is of ſuche worthynes that neither the gyfte of proph ye / ne thy workynge of myracles ne yet the gyfte of cōnynge & knowlege may nothyng auayle without it / ne yet fayth / hope / ne other vertues be nat acceptable to the without grace and charite. O bleſſed grace that maketh the poore in ſpirite / to be ryche in vertue and hym that is ryche in worldly goodes makeſte meke and lowe in herte / come and deſcende in to my ſoule & fulfyll me with thy ghoſtly confortes that it fayle nat ne faynt nat for wermes / and drynes of it ſelfe. I beſeche the lorde that I may finde grace in thy ſight / for thy grace ſhall ſuffyſe to me / thoughe I wante that nature deſyreth / for although I be tempted and vexed with troubles on euery ſyde / yet I ſhal nat nede to drede whiles thy grace is with me / for ſhe is my ſtrength / ſhe is my cōforte / and ſhe is my counſayle & helpe ſhe is ſtronger than all myne enemyes / and wyſer: than all the wyſeſte of thys worlde / ſhe is the mayſtres of trouth / the teacher ī diſcipline / the lyght of the herte the cōforte of trouble / the dryuer awaye of heuynes / the auoyder of drede / the nouriſher of deuocyon / and the brynger in of ſwete teares and deuoute wepinges what am I than without grace / but as a drye ſtoke to caſte awaye. Graunte me therfore that thy grace may preuent me and folowe me and that it may make me euer buſy and dyligence in good warkes vnto my deathe / ſo more it be. Amen.

:That we ought to forſake our ſelfe / and for to folowe Chriſte by berynge of hys Croſſe. The .lxi. Chapitre.

MI ſonne aſmuche as thou canſte go out fro thy ſelfe and fro thyne owne wyll / ſo muche thou maiſt entre in to me / and as to deſyre nothynge outwardly bryngeth peace inwardely in to mānes ſoule / ſo a man by an inwarde forſakyng of hym ſelfe ioyneth him vnto god. I wyll therfore that thou learne to haue a perfyte forſakynge / and a full reſygnyng of thy ſelfe in to my handꝭ without withſaynge or cōplaynyng / and that thou folowe me for I am the way / I am the trouth / and I am the lyfe: withoute a waye no man maye goo / and withoute trouth no man may knowe / and without lyfe no man maye lyue I am the waye whiche thou oughteſt to go / the trouthe whiche thou oughteſt to beleue / and the lyfe whiche thou ſhalte hope to haue / I am the way that can nat be defouled / the trouth whiche can nat be deceyued / and the lyfe that neuer ſhall haue ende / I am the way moſte ſtreyght / the trouth moſte perfyte / and the lyfe moſte ſothfaſte a bleſſed lyfe / and a lyfe vnmade that made all thynges / yf thou dwell and abyde in my way / thou ſhalte knowe the trouth / and trouth ſhall delyuer the / and thou ſhalte come to euerlaſtynge lyfe / yf thou wylte come to that lyfe kepe my cōmaundemē tes / yf thou wylte knowe the trouthe beleue my teachynges / yf thou wylt be perfyte: ſell all that thou haſt / yf thou wylte be my dyſcyple forſake thy ſelfe / yf thou wylte haue he bleſſed lyfe / dyſpyſe thys preſent lyfe / yf thou wylte be exalted in heuen meke the here in erth / and yf thou wylt reygne with me bere the croſſe with me / for truely onely the ſeruaūtes of the croſſe ſhall fynde the lyfe of bleſſedfulnes and of euerlaſtynge lyght. O lorde Ieſu for aſmuche as thy waye is narowe / and ſtrayte / and is alſo muche dyſpiſed in the worlde / gyue me grace to bere gladly the diſpiſinges of the worlde. ★: There is no ſeruaunte greater than his Lorde / ne no dyſcyple aboue hys mayſter / let thy ſeruaunt therfore be exercyſed in thy waies for therin is the helth / and the very perfeccion of lyfe / what ſo euer I rede or here beſyde that waye / it refreſſheth me nat ne delyteth me nat fully. My ſone for as muche as thou knoweſte theſe thynges / and haſte red them all / thou ſhalte be bleſſed if thou fulfyll them / he that hathe my cōmaundementes and kepeth them / he it is that loueth me / and I ſhall loue hym / and I ſhall ſhewe my ſelfe vnto hym and ſhall make hym ſyt e with me in ye kyngdome of my father. Lorde as thou haſte ſayde and promyſed ſo be it done to me: I haue taken the croſſe of penaunce of thy hande: and I ſhal here it vnto my deth as thou haſte put it to me to do. For the lyfe of euery good mā is the croſſe / & it is alſo the way and leder to Paradyſe / and now it is begon it is nat lawefull for me to go abacke fro it ne it is nat behoueful for me to leue it: haue done therfore my welbeloued brethrene / go we forth to gether Ieſu ſhalbe with vs for Ieſu we haue takē this croſſe / for Ieſu let vs perſeuer & he ſhall be our helpe that is our guyde & leder. Lo our kynge goth before vs that ſhal fyght for vs / folowe we hym ſtrongly drede we no perylles / but be we redy to dy ſtrongly with hym in batayle / that we put no blot in to our glorye: ne mynyſhe nat our rewarde by fleynge cowardly awaye from the Croſſe.

:That a man ſhall nat be ouermuch caſte into heuynes though he happen to fall in to ſome defautes. The .lxii. Chapitre.

MI ſone pacience and mekenes in aduerſite pleaſe me more / thā muche conſolacyon and deuocyon in proſperite / why arte thou ſo heuy for a lytell worde ſayde or done agaynſte the / if it had bene more thou ſhuldeſt nat haue bene moued therwith / but let it nowe ouerpaſſe: it is nat the fyrſte / and it ſhall nat be the laſte if thou lyue longe. ★ Thou arte manfull ynough as longe as no aduerſyte falleth to the and thou canſt well gyue coūſayle and wel canſt thou cōforte and ſtrengthē other with thy wordes. But whan aduerſite knocketh at thy dore thou fayleſte anone both of counſayle and ſtrength / beholde well therfore thy great fraylte whiche thou haſt dayly experyence of in lytel obiectꝭ. Neuertheles it is for thy ghoſtly helth that ſuche thynges and other lyke be ſuffred to come vnto the / purpoſe thy ſelfe in thy herte to do the beſte that lyeth in the / and than whan ſuche tribulacyōs ſhall happen to fall vnto the / althoughe i greue y / yet let it nat holly ouerthrow the ne let i nat longe a y with the. And at the leſte ſuffre it pacyently / althoughe thou may nat ſuffre it gladly. Moreouer though thou be loth to here ſuche thingꝭ and that thou fele great indignacyō herat in thy herte / yet thruſt thy ſ lfe downe lowe in thyne owne ſyght / and ſuffre no inordinate worde pa •• e out of thy mouth wherby any other myght be hurted / and than all ſuche indignacyon ſhalbe anone aſwaged and ſoone appeaſed in the. And than alſo that wh che before was taken to ſo great heuynes to the / ſhall anone be made ſwete and pleaſaunte in thy ſyght. For yet lyue I ſayth our lorde redy for to helpe the and to cōforte ye more thā euer I dyd before / yf thou wylt hooly truſte in me / and deuoutly call for helpe to me. Be quyet in herte / prepayre thy ſelfe yet to mo he ſufferaunce. For it is nat all loſt thoughe thou fele thy ſelfe ofte troubeled or greuouſly tempted. Thynke thou arte a man and nat god / a fleſſhely man: and no angell / howe mayſt thou alway ſtande in one ſtate of vertue / whan that wanted to angels in heuen: and to the fyrſte man in Paradyſe the whiche ſtode nat longe / I am he that reyſe vp theym that be ſorowfull to helth and conforte / and thoſe that knowe theyr owne vnſtablenes: I lyfte them vp to be ſtabled in the ſyght of my godh ed for euer. ★: Lorde bleſſed be thy holy worde: It is more ſweter to my mouth than hony combe. What ſhulde I do in al my troubles & heuynes / yet thou dyddeſte nat ſomtyme conforte me with thy holſome and ſwete wordes: therfore it ſhall nat force what trouble or aduerſyte / I ſuffre here for the ſo that I may in the ende come to the porte of euerlaſtyng helth. Gyue me a good ende and a bleſſed paſſage out of thys worlde / haue mynde on me my lorde / my god / and dyrecte me by a ſtreyght and a redy waye in to thy kyngdome: I beſeche the. Amen.

:That a man ſhall nat ſerche the iugementes of God. The .lxiii. Chapitre.

MI ſone beware to dyſpute of hyghe maters and of the ſecrete iugementes of god / why thys man is ſo lefte / and forſaken of God / and why thys man is taken to ſo greate grace / why alſo one man is ſo muche troubled: and an other ſo greatly auaunced. Theſe thyngꝭ ouerpaſſe all mannes knowledge / ne to ſerche goddes iugement / no mānes reaſon may ſuffice ne yet hys dyſputacyon. Therfore whan the ghoſtly enemye ſtyret the vnto ſuche thynges: or yf any curyous men aſke of the ſuche queſtyōs: anſwere with the prophete Dauyd: and ſay thus. Lorde thou arte ryghtwyſe / and thy iugemētes are true and be iuſtified in them ſelfe / my iugemētes are to be dreded and nat to be diſcuſſed by mānes wyt / for they be to mā nes wytte inconprehenſyble / beware alſo that thou ſerche nat / ne reaſon nat of the merites of ſaintes whiche of thē was holyer than other or which of thē is higher in heuē. Suche queſtions ofte tymes noryſſhe great ſtryfes & vnprofitable reaſoninges and procede of pryde & vainglory wherby enuye ſpryngeth and diſcencyon / that is to ſay whan one laboureth to p̄fer this ſaynte & an other this. And truely a deſyre to knowe ſuche thinges rather dyſpleſeth ſayntes than pleaſeth them. For I (ſayth our lorde) am nat god of diſcencyon and ſtryfe: but of vnyte and peace / the whiche peace ſtandeth rather in true mekenes than in exaltynge of them ſelfe. Some menne be more ſtyred to loue thys ſaynte or yt: & that with muche greater affeccyon / but truly that affeccyon is ofte tymes more rather a manly affeccion thā a godly: am nat I he that haue made all ſayntes (yes truly) and ouer that I haue gyuen thē grace / and I haue gyuē them glory. I knowe all theyr merytes / I preuented them with the ſwetnes of my bleſſynges. ★ I knewe my electe and choſen people before the worlde was made / : I haue choſen them from the worlde: they haue nat choſen me / I called them by my grace / I drewe them by my mercy / I led them through temptacyons / I ſente thē inwarde cōfortes / I gaue them perſeueraunce / ★ I crowned theyr pacience / I knowe the fyrſte man and the laſt: I loue thē all with an vneſtymable loue. Thus I am to be prayſed in al my ſayntes / and aboue all thynges to be bleſſed & honoured in all and in euery of them whome I haue ſo gloriouſly magnyfied and predeſtinate without any merytes in them goyng before. Therfore he that diſprayſeth the leſt of my ſayntes / doth no honour to the greateſt / for I haue made bothe the leſſe and the more / and he that dyſprayſeth any of my Sayntes / he dyſprayſeth me and other of my ſayntes in the kyngdome of heuen / for they be all one / faſte o ed and knyt to gether in one ſure bōde of perfite charite. They fele all one thing and they wyll all one thynge / & they loue to gether all into one thynge / & they loue me muche more than them ſelfe / or theyr owne merytes / for they be rapte aboue them ſelfe and be drawen fro theyr owne loue / and hooly be tourned in to my loue in the whiche they reſte by eternall fruycion. There is nothyng that may tourne them from my loue / ne that maye thruſt them downe out of theyr glorye / for they be full of eternall trouth / and brenne inwardly in ſoule with fyre of euerlaſtynge charyte that neuer ſhalbe quenched. Let all them ceſſe therfore that be carnal and beſtly & that can nat loue but pryuate ioy to ſerche the ſtate of my bleſſed ſayntes in heuen / for they put awaye and adde to theyr merytes as they fauour and nat after the pleaſure of the eternall trouthe of god. In many folkes is great ignoraūce but moſte ſpecyally in them that haue ſo lytell lyght of ghoſtely vnderſtandynge: that they can nat loue any perſone with a cleane loue. Many alſo be moued by a natural affeccyon or by a worldly frendeſhype to loue this ſaynt or that / & as they imagine ī erthly thinges ſo they imagyn of heuēly thīgꝭ / but there is a diſtāce incō perable betwyxte thinges whiche inꝑfite mē imagyne by naturall reaſon / & which men truely illumyned with grace beholde by heuenly cōtemplacion. Beware therfore my ſone to treate curyouſly of ſuche thīges for they paſſe thy knowledge / and endeuoure thy ſelfe / that thou mayſte be worthy to be nōbred with the leſte ſaynt that ſhall come to heuen. And if percaſe a man myght knowe who were holyer / or who ſhulde be taken greater in the kyngdome of heuen / what ſhulde that knowelege auayle hym / but if he wolde therby the more meke hym ſelfe / & the more ryſe therby into the laude & prayſynge of my name / truely nothynge. Therfore he is muche more acceptable to god that thynketh on the greatnes of his ſynnes / & of the lytelnes of hys vertues / & howe farre he is fro the perfeccion of the leſte ſaynte that is in heuen / than he that argueth of theyr greatnes or of theyr litelnes or bleſſednes of lyfe forgettynge them ſelfe. It is better alſo with deuout prayers & with wepinges & teares mekely to pray to ſaintes / & to call to thē for helpe / than vaynly to ſerche for theyr perfeccion. They be very wel cōtented with the ioy that they haue if men wolde refraine them ſelfe fro ſuche vayne argumentes. They glorifye nat them ſelfe of theyr merytes ne they a ſcrybe no goodnes to thē ſelfe / but they referre all goodnes to me / for they knowe well that I of my infinite goodnes & charite haue gyuen al vnto thē. And they be ſo muche fulfylled with loue of the Godhede & with our paſſinge ioy that no glory may want in them / ne no felicyte. And the hygher yt they be in heuen the meker they be in them ſelfe / & the more nyghe / & the more louynge vnto me. Therfore it is writen in the Apocalips / that ſaintꝭ in heuen layde theyr crownes before god & fell proſtrate on theyr faces before the meke lambe that is Ieſu and they worſhypped hym as theyr lorde god / that is and ſhall belyuynge euermore without endynge. Amen. Many ſerche who is hygheſt in heuen that knowe nat whether they ſhalbe worthy to be nombred with the leſte / that ſhall come thyther / for it is a greate thynge to be the leſte in heuen / where all be greate for all that ſhall come thyther / ſhalbe called the ſones of god / and ſo ſhal they be in dede / the leſte there ſhalbe coū ted for a .M. & a ſynner of a .C. yere ſhall be ſet at nought. Whan ye apoſtles aſked amonge them ſelfe who ſhulde be greateſt in the kyngdome of heuen. They herde this anſwere of Chriſt. but ye ſayde he be cōuerted fro your ſynne: & be made meke as lytell chyldren / ye may nat entre in to the kyngdome of heuen. He therfore that maketh hym ſelfe as this lytel chylde / he ſhalbe greateſt in the kyngdome of heuen Wo than be to them yt dyſdayne to meke theym ſelfe with lytell Chyldren: for the meke yate of heuen wyll nat ſuffre them to entre in to it / wo alſo be vnto the ryche proude men that haue theyr conſolacyon here. For whan the good poore men ſhal entre into the kyngdome of god / they ſhal ſtande wepynge and waylynge without. ioye / ye than ye that be meke and poore in ſpirite / for youres is the kyngdome of god / ſo that ye walke and holde your iourney aſſuredly in the way of trouthe.

:That all our hope and truſte is to be put in God onely. The .lxiii. Chapitre.

O Lorde? what is the truſte that I haue in thys lyfe / or what is my mooſte ſolace of all thynges vnder heuen. Is it nat thou my lorde God whoſe mercy is withoute meſure / where hathe it bene well with me without the / or whan hathe it nat bene well with me thou beyng preſent / I had leuer be poore with ehe than ryche without the / I had leauer be with the as a pylgryme in thys worlde / than without the to be in heuen / for where thou arte there is heuen / and where thou arte nat / there is bothe dethe and hell. Thou arte to me all that I deſyre / and therfore it behoueth me to fighe to the / to crye for the / and hertely to pray to the / I haue nothynge to truſte in that may helpe me in my neceſſytes but onely the / for thou arte my hope / thou arte my truſte / thou arte my conforte / & thou arte my moſte faythfull helper in euery nede / man ſeketh that is hys / but thou ſekeſte my helth and profyte / and tourneſte all thynge into the beſte for me / for yf thou ſende temptacions and other aduerſytes thou ordeyneſt all to my profyte / for thou arte wonte by a thouſande wayes to proue thy choſen people. ★ In whiche profe thou arte no leſſe to be lauded and prayſed / thā if thou haddeſt fulfylled thē with heuenly confortes. In the lorde therfore I put my truſte: and in the I bere paciētly all my aduerſites / for I fynde nothyng without the but vnſtablenes and foly / for I ſe well that the multytude of worldely frendes profiteth nat / ne that ſtronge helpers nothynge may auayle / ne wyſe coū ſayler gyue profytable counſayle: ne connynge of doctours gyue cōſolacion / ne ryches delyuer in time of nede ne ſecreee place any thing defende / if thou lorde do nat aſſyſte / helhe / conforte / coūſayle / informe / and defende / for all thynges that ſeme to be ordeined to mānes ſolace ī this worlde if thou be abſent / be right nought worth ne may nat brynge to man any true felycyte / thou arte the ende Lorde of all good thynges / the hyghnes of lyfe and the profounde wyſdome of all thynge that is in heuen and in erthe / wherfore to truſte in the aboue all thinges / is the greteſt conforte to all thy ſeruauntes. To the therfore I lyfte myne eyen / and in the only I put my truſt / my lorde my god the father of mercy / bleſſe thou / & halowe thou my ſoule with thy heuenly bleſſynges / that it maye be thy dwellynge place / and the ſete of thy eternall glory / ſo that nothing be founde in me at any time that may offende the eye of the maieſte / beholde me lorde after the greatnes of thy goodnes / and of thy manyfolde mercyes and graciouſly here the prayer of me thy pooreſt ſeruaunt / outlawed and farre exiled into the countre of ſhadowe of deth / defende: and kepe me amonge the manyfolde perilles: and daūgers of this corruptyble lyfe / & dyrecte me throughe thy grace by the way of peace into the countre of euerlaſtyng clerenes wtout ending. Amen.

FINIS
¶Here after foloweth the fourth boke of the folowynge of Chryſte whiche treateth moſte ſpecyally of the ſacramente of the aulter.
Prologus.

COme to me (ſayth our lorde) al ye that labour and be charged / & I ſhall gyue vnto you refeccyon And the brede that I ſhall gyue vnto you ſhal be my fleſſhe / for the lyfe of the worlde. Take it & eate it / for it is my body that for you ſhalbe gyuen in ſacryfice / do ye this in remembraunce of me for who eateth my fleſſhe: and drynketh my blode / he ſhall dwell in me and I in hym / theſe wordes that I haue ſayde you be ſpyryte and lyfe.

:With howe greate reuerence Chryſte is to be receyued. The fyrſte Chapiter.

O My lorde Ieſu Chriſt eternall trouth: theſe wordes aforeſayde be thy wordes / all be it they were nat ſayd in one ſelfe tyme / nor wrytten in one ſelfe place. ★: And for that they be thy wordes / I wyll thankefully & faythfully accepte thē they be thy wordes / and thou haſte ſpoken them / and they be nowe myne alſo / for thou haſt ſayde them for my helthe / I wyll gladly receyue thē of thy mouthe to the ende they maye be the better ſowen: and planted in my herte / thy wordes of ſo greate pyte full of ſwetnes / and loue greatly e cyte me. But lorde my ſynnes fere me greately / and my conſcyen e nat pure for to receyue ſo greate a myſterye / draweth me ſore abacke. The ſwetnes of thy wordꝭ ꝓuoketh me / but the multitude of myne offences charge me very ſore.★ Thou cōmaūdeſt that I ſhall come vnto the faythfully if I wyll haue parte with the and receyue the noryſhyng of immortalyte. And coueyte to optayne the glory and lyfe eternall. Thou ſayeſt lorde / come ye vnto me that laboure: and be charged and I ſhall refreſſhe you. O howe ſwete and howe amyable a worde is it in the eare of a ſynner that thou lorde god wyll byd me that am ſo poore and nedy to the communion of thy moſte holy body. But what am I lorde that I dare preſume to come to the. Lo heuen and earthe maye nat comprehende the / and thou ſayeſte come ye al to me / what meneth this moſt meke worthynes / & this louely & frendely byddyng / howe ſhall I dare come to the whiche knowe nat that I haue done any thynge well / howe ſhall I bryng the into myne houſe whiche ſo ofte haue offended before thy face. Angels & archangels honour the / & ryghtwyſe men drede the / and thou ſayeſt yet come ye all vnto me / but yt thou lorde haddeſt ſayde it / who wolde beleue it to be true. But thou haſt cōmaū ded it / who durſt attēpte to go to it. Noe that iuſte mā laboured an hōdred yere to make the ſhype to ye ende he myght be ſaued with a fewe of his people / howe may I prepare me than ī an houre to receyue the with due reuerence that art maker & creatoure of all the worlde. Moyſes the ſeruaūt & greate familier & ſpeciall frende made the arke of tymber nat corruptible which he couered with ryght purer golde & put in it the tables of the lawe / & I a corrupte creature / howe ſhall I ſo lyghtely dare receyue the that arte maker of the lawe & gyuer of grace & lyfe vnto all creatures. The wyſe Salamon king of Iſrael edified a meruailous tēple to the prayſyng of thy name ī the ſpace of .vii. yeres & by .viii. dayes halowed the feſte of the dedicacion of the ſame / he offred a thouſāde peaſible hoſtes & put the arke of god ī the place made redy for it with great melody of clariōs & trūpettes. Howe dare I thā that am moſte poore amōg other creatures receyue the ī to my houſe / which ſcarſely haue well ſpent one houre of tyme or one halfe houre of my lyfe. ★ O my lorde howe muche ſtudyeth they to pleaſe the / & how lytel is it that I do / how lytell tyme take I whan I diſpoſe me to be houſeled ſeldome am I gathered to gether in the / & more ſeldome am I pourged fro hauing my mynd ouermuch on worldly thinges and certaynly no vnprofitable thoughtꝭ ought to come into thy holy p̄ſence of thy godhede nor no creatures ought there to haue place / for I ſhall nat receyue an Angell / but the lorde of Angels in to myne herte / Neuertheles there is a great difference bytwene the arke of God with his relykes & thy moſte pure & precyous body with hys vertues / whiche are more than can be ſpoken / & betwene the ſacryfyce of the olde lawe / that was but a fygure of the newe lawe / & the true hoſte of thy precious body that is the accōplyſſhemēt of all the olde ſacrifyce / why than am I nat more enflamed to come to the / why do I nat prepayre my ſelfe with greater dilygence to receyue this holy & bleſſed ſacramēt ſyth the holy aūcyent fathers the patriarkes & prophetes / kingꝭ & princꝭ with all the people haue ſhewed ſo great affeccion towardes thy ſeruice in tyme paſſed ★The moſte deuoute & bleſſed kynge the kyng Dauid went before the arke of god & honoured it with al his ſtrength alway remembrynge the great benefytes before gyuen to the fathers / he made orgās of diuers maners & alſo Phalmes which be ordayned to be ſonge / & he him ſelfe ſonge thē with great gladnes / and ofte tymes with his herpe he beīg fulfylled with the grace of the holy ghoſt taught the people of Iſraell to laude & prayſe god with all theyr herte / & dayly with theyr mouth to bleſſe hym & preche his goodnes. And yf there were ſhewed thā ſo great denociō & remēbraūce of laude & prayſing to god before the arke of the olde teſtamente / howe muche reuerēce & deuocion ought we thā nowe to haue ī the p̄ſence of hys holy ſacramēt & in the receyuyng of the moſt excellēt body of our lorde Ieſu Chriſte many rēne to dyuers places to viſite relykes of ſayntes & meruayle greately whā they here of theyre bleſſed dedꝭ. They ſe great buyldinges of tēples / & beholde how their bones & holy relyq̄s be couered with ſylk & lapped in golde. And lo thou my lorde god thou arte preſent here with me in ye aulter: the moſte holy ſaynt of ſaynts maker of all thynges & lorde of Angels. Ofte tymes there is great curioſite & vanite in the ſyght of all ſuche thinges & litel frute & amēdemēt is had therby & that ſpecially where there is ſo lyght recouſe / & wauerynge without any contricyon goyne before. But thou my lorde god my lorde Ieſu Chriſt god & mā arte here hole preſent in the ſacrament of the aulter / where the frute of euerlaſtynge helth is had plentuouſly as ofte as thou arte worthely & deuoutly receyued. But if that ſhall be done fruytefully / there may be no lyghtnes / curyouſly / nor ſenſualyte / but ſtedfaſt fayth deuoute hope and pure charite. ★ O god īuiſible maker of al the worlde howe meruaylouſly doſte thou with vs / howe ſwetely & howe gracyouſly dyſp ſeſt thou all thinges to thy choſen people / ſo whome thou offereſt thy ſelfe to be taken in thys glorious ſacramēt. Certainly it ſurmoū teth all vnderſtandynge & it draweth the hertes & kyndeleth the affeccion of all deuoute mē. The true faythfull people that diſpoſe al theyr lyfe to amendement receyue ofte tymes through thys gloryous ſacramēt great grace & deuocyon & great loue of vertue. O meruaylous & ſecretely hydde is the grace of this ſacramēt the whiche the faythfull people of Chriſte do only knowe / for infidels & they that lyue in ſynne may haue ther of no maner of experiēce. In this ſacramēt ſpiritual grace is gyuen / & the vertue that was loſte in theyr ſoule is repayred / & the beaute that was defourmed through ſyne retourneth agayne / & the grace of this ſacramēt ſomtyme is ſo muche that of the fulnes f deuocion that cometh therby / nat onely the mynde but alſo the feable bodyes recouer theyr former ſtrength. ★: But verey it is greatly to be ſorowed that we be ſo ſlowe & neclygēt / & that we be ſtyrred with nomore affeccyon to receyue Chriſt than we be / for in hym ſtandeth all meryte & hope of them that ſhalbe ſaued / he is our helth & our redempcion / he is the confortour of all that lyue in this worlde / and the eternall reſte of ſayntes in heuen. And it is al ſo ſtreately to be ſorowed / that ſo many take ſo lytell hede of thys hyghe myſtery whiche gladeth the heuen & preſerueth al the worlde. Alas the blydnes & hardnes of mannes herte that taketh no greatter hede to ſo noble a gyfte / but by the dayly vſīg therof is neclygēt & taketh lytel hede therto / if this bleſſed ſacrament were myniſtred only ī one place & cōſecrate by one preeſte in the worlde / with how great deſyre thinkeſt thou the people wolde renne to that place & to yt p̄eſt that they might ſe there theſe heuenly myſteryes. Nowe there be many p̄eſtꝭ & criſt is offred ī many places that the grace: and loue of god to mā may appere ſo much the more as the holy cōmunyon is ſpred the more abrode throughout the worlde / thankīgꝭ be to ye therfore my lorde Ieſu that thou vouch ſaufe to refreſhe vs poore outlawes with thy p̄cious blode & to ſtire vs with ye wordꝭ of thyn owne mouth to receiue this holy miſtery / ſayeng come ye all to me yt laboure & be charged & I ſhal refreſſhe you.

¶That the great goodnes & charyte of god is gyuen to man in this bleſſed ſacrament. The .ii. Chapyter.

O My lorde Ieſu truſtyng ī thy great goodnes & mer ye I come to the as a ſyke man to hym that ſhall heale hym: and as he that is hongry & thurſty to the foūtayne of lyfe / that is nedy to the kyng of heuen as a ſeruaūt to his lorde a creature to his creature / and as a deſolate perſone to his meke and bleſſed confortour. But howe is it that thou comeſte to me / who am I that thou wylt gyue thy ſelfe vnto me / howe dare I a ſynner appere byfore the / & howe is it that thou wylt voucheſaufe to come to ſo ſymple a creature / thou knoweſt thy ſeruaūt & ſeeſt wel that he hath no godnꝭ of hī ſelfe wherby thou ſhuldeſt gyue this grace vnto hym / I cō feſſe therfore myne owne vnworthyneſſe and I knowledge thy goodnes / I prayſe thy pite and yelde the thankinges for thy great charite. Verely thou doeſt all thys for thyne owne godnes / and nat for my merites that thy goodnes maye thereby the more appere / & thy charyte the more largely ſhewed / and thy mekeneſſe the more hyghly be cōmended. Therfore bycauſe this pleaſeth the / and thou haſt cō maunded that it ſhulde thus be done: thy goodnes: alſo therin pleaſeth me / and wolde to god that myne iniquyte reſiſted it nat. O my lorde Ieſu howe greate reuerence and thankynges with perpetual prayſynges of thy name ought to be gyuen the for the receyuyng of thy holy body / whoſe dygnyte no man is able to expreſſe. But what ſhall I thynke in thys communion / and in goynge to my Lorde god / whome I can nat worſhyppe as I ought to do / and yet I deſyre to receyue hym deuoutly. But what may I thynke better or more helthfull to me than holy to meke my ſelfe before the / exaltyng thy infinite goodnes farre aboue me. I laude the my lorde god and ſhal exalte the euerlaſtyngly. I dyſpyſe my ſelfe / and ſubmytte me to the and ſorowe greately the depenes of myne iniquyte. Thou arte the ſaynte all ſayntes and I am the fylth of all ſynners / and yet thou inclyneſte thy ſelfe to me: that am nat worthye to loke towarde the. Thou commeſt to me / thou wylt be with me. Thou biddeſt me to thy feaſte / thou wylte gyue me thys heuenly meate & this Angels fode to eate whiche is playnly none other but thy ſelfe / that ar e the lyuely breade whiche diſcendeſte fro heuen & gyueſt lyfe to the worlde / beholde lorde fro whēs al this loue ꝓcedeth and howe great goodnes ſhyneth vpō vs & howe greate thankes & prayſes are due to the therfore. O howe helthfull & howe ꝓfitable a coūſayle was it whan thou or dayneſt this glorious ſacrament / & howe ſwete / & howe ioyus a feaſte was it whā thou gaueſt thy ſelfe as meate to be eatē. O lorde howe meruaylous is thy werke / howe myghty is thy vertue / & howe farre vnſpekeable is thy trouth. By thy worde all thinges were made & al thinges were done as thou haſt cōmaunded / it is meruaylous thyng and worthy to be beleued and farre aboue the vnderſtanding of mā that thou lorde that art god and v ā art holy conteyned vnder a lytel lykenes of breade and wyne and arte eaten with out conſumynge of hym that take h the / & that thou that arte lorde of all thynges and that nedeſt nothynge in thys worlde woldeſt by this gloryous ſacramēt dwell in vs / kepe thou myne herte and my body immaculate that in a glad & a pure cōſcyence. I may ofte tymes celebrate thy miſteres & receyue thē to my euerlaſtīg helth which thou haſte ordeyned moſt ſpecially to thy honoure & perpetuall memorye O my ſoule be thou mery & glad for ſo noble a gyfte and ſo ſynguler a cōforte lefte to the in this vale of myſerye / for as ofte as thou remembreſt this miſtery / and takeſt the bodye of Chriſt: ſo ofte thou workeſt the worke of thy redempcyon / & art made parte taker of all the merytes of Chryſte Truely the charyte of Chryſte is neuer miniſhed / and the greatnes of hys mercy is neuer ꝯſumed & therfore thou oughteſt alway with a newe renewinge of mynde to diſpoſe the to it / & with a well aduyſed and a depe cōſideracion to thinke on this great miſtery of helth / it ſhulde ſeme to ye as newe & as pleaſaūt a ioy & cōfort whā thou ſingeſt maſſe or hereſt it / as yf chriſt the ſame day fyrſt entred into the wombe of the vyrgyne and were made man / or if he the ſame day ſuffred & dyed vppon the croſſe for the helth of mankynde.

:That it is very profytable ofte to be houſeled· The thyrde Chapyter.

O Lorde I come to the: to the ende that it maye be well with me throughe thy gyfte / and that I maye ioye at the holy feaſte that thou of thy great goodnes haſt made redy for me In the is all that I may or ſhall deſyre / for thou arte my helthe and my redempcyon / my hope / my ſtrength / my honoure and glory. Make me thy ſeruaunte thys day mery and glad in the / for I haue lyft my ſoule vnto the / nowe I deſyre deuoutly / & reuerently to receyue the in to myne houſe that I maye deſe e with zachee to be bleſſed of the / and to be accompanyed amonge the chyldren of Abraham / my ſoule coueyteth to receyue thy bodye / my herte deſyreth to be oned with the / betake thy ſelfe to me lorde / and it ſuffyſeth / for withoute the there is no cōforte / ne without the I may nat be / ne without thy vyſitacyon I may nat lyue / and therfore it behoueth me ofte tymes to go to the and for my helthe to receyue the / leſt haply yf I ſhulde be defrauded from that heuenly meate I ſhulde fayle in the waye. ☞ So thou ſaydeſt thy ſelfe moſt mercyful Ieſu as thou were preachyng vnto the people and heleddeſt theym of theyr ſykenes / I wyll nat let thē retourne into theyr houſes faſtynge leſte they fayle by the waye / do with me therfore in lyke maner / that haſte lefte thy ſelfe in this glorious ſacrament for the conforte of al faythfull people. Thou arte forſake the true refeccyon of the ſoule / and he that worthely eateth the ſhalbe parte taker: and heyre of eternall glory / it is neceſſary vnto me that ſo ofte do offende / ſo ſone ware dull & ſlowe / that by ofte prayours and confeſſyons I may renewe my ſelfe / purefye my ſelfe / and kyndle my ſelfe to quyckes / and fauoure of ſpirite / leſt haply by longe obteynynge I myght all fro that holy purpoſe for the wyttes of man and woman be fro theyr youthe proude and redy to euyll / & but this heuenly medecyne do helpe / man may anone fall to worſe and worſe: therfore this holy cōmunyon draweth a man fro euyll and cōforteth hym in goodneſſe if I nowe be ofte times ſo neclygent and ſlouthful whā I am cōmonde what ſhuld I be if I receyued nat that bleſſed medycine nor ſought nat for that great helpe / and thoughe I be nat euery day apte nor diſpoſed to receyue my creatoure / neuertheles I ſhall take hede to receyue hym in tymes conuenyrnt / ſo that I maye be parte taker of ſo greate a grace / for it is one of the moſt pryncypall cōſolacions to a faythfull ſoule: that is to ſaye / that as longe as he is as a pylgryme in this mortall body / that he ofte remembre his lorde God and receyue hym that is hys onely beloued aboue all thynges. It is a meruaylous goodnes of the great pytye that thou lorde haſt auenſte vs / that thou creatour & gyuer of lyfe to all ſpiritꝭ voucheſt ſafe to come to a pore creature / and with thy godhede and manhode to refreſhe his hungre & nede. O happy is that man and bleſſed is that ſoule that deſerueth deuoutly to receyue his lorde god / and in that receyuynge to be fulfylled with a ſpirytuall ioye. O howe greate lorde dothe he receyue / howe well beloued a geſte doth he brynge into hys houſe / howe ioyous a felowe dothe he receyue / howe faythfull a frēde doth he accept / howe noble a ſpouſe doth he enbrace / that receyueth the / for thou arte onely to be beloued before all other / and aboue all thynges / let heuen & earth and all the ornamentes of them be ſtyll in thy preſence / for what ſo euer they haue worthy laude or prayſe / they haue it of the larges of thy gyfte / and yet they may nat be lyke to the honoure and glory of thy name / of whoſe wyſdome there is no nombre nor meaſure.

That many commodytes be gyuen vnto them that deuoutly receyue thys holy ſacramente. The .iiii. Chapiter.

O My lorde God / preuente thy ſeruaunte with the bleſſynges of thy ſwetnes that he maye deſerue for to go reuerently and deuoutly to this hyghe ſacrament / ſtyrre vp myne herte in to a full beholdīg of the / & deliuer me fro the great ſloth & ydelnes yt I haue bē ī time paſſed viſite me in thy goodnes & gyue me grace to taſte inwardely in my ſoule / the ſwetnes that is hyd ſecretly in thys bleſſed ſacramente as in a mooſte plentuous fountayne. ☞ Illumyne alſo myne eyen to ſe and beholde ſo great a myſtery & ſtrēgthē me that I maye alwaye faythfully & vndoutedly beleue it / for it is thy operacyon and nat the power of man / thy hooly inſtitucyon & nat mannes inuencyon. And therfore to take and to vnderſtande theſe thinges no man is ſufficyent of hym ſelfe and they alſo ouerpaſſe the ſubtylte of all angels and heuenly ſpirites / what maye I than moſt vnworthy ſynner earth and aſſhes ſerche and take of ſo hygh a ſecrete but onely that in ſymplenes of herte / in a good ſtable fayth and by thy commaundemente / I come to the with meke hope and reuerēce and beleue verely that thou arte here preſent in this ſacramente god and man. ★ Thou wylte therfore that I ſhall receyue the / and knitte my ſelfe vnto the inperfyte charyte / wherfore I aſke the mercy: and deſyre that thou gyue me thy ſpecyall grace that I maye fro henſe forth be fully molten: and relented in to the and flowe in thy loue / and neuer after to intermytte my ſelfe with any other cō forte. Thys moſt hygh and moſt worthy ſacrament is the lyfe of the ſoule and body The medecyne of al ſpiritual ſykenes whereby all vyces be cured / paſſyons be refrayned / temptacyōs be ouercome and demynyſſhed: the greatier grace is ſen e vertue is encreaſed / fayth is ſtablyſſhed / hope is ſtrengthed / and charyte is kyndeled and ſpred abrode. Thou haſt gyuen and yet ofte tymes gyueſte many greate gyftes by this ſacramente to thy beloued ſeruauntes that deuoutly receyue the: for thou thereby arte the ſtronge vpholder of my ſoule / the repayrer of all the infyrmyties of man / and the gyuer of all inwarde conſolacion / and of cōforte in tribulacion and fro the depenes of theyr owne de ection thou lay eſt thē agayne into a ſtrōg hope of thy preſeruacyon / and reneweſte them and lyghteſt them inwardely with a newe grace / ſo that they that felte thē ſelfe before receyuynge of that bleſſed ſacramēt heuy and without affec ion after whan they haue receyued it / haue founde them ſelfe chaunged into great ghoſtely feruoure / and al this thou doſte vnto thy electe people of thy greate goodnes that they may ſe and knowe openly by experience that they haue nothynge of thē ſelfe but that all grace and goodnes that they haue / they haue receyued of the: for they of them ſelfe be colde / dull / and vndeuout and by the they be made feruente quycke in ſpirite & deuoute folowers of thy wyll / who may go mekely to the fountayne of ſwetenes but that he ſhall brynge awaye with hym greate plentye of ſwetneſſe / or who may ſtande by a greate fyre / but he ſhall fele greate hete thereof / & thou lorde arte the fountayne of all ſwetneſſe / and the fyre alwayes brennynge / and neuer faylynge / and therfore thoughe I maye nat drawe of thy fulnes of that foūtayne ne drynke therof to the full. I ſhall neuer the leſſe put my mouthe to the hole of the heuenly pype that I may take ſome litel droppe thereof to refreſſhe my thurſte ſo that I be nat all dryed awaye / & thoughe I be nat all heuenly and all brennyng in charite as the Seraphyns and Cherubyns be / neuertheles I ſhall endeuer me to ſet my ſelfe to deuocyon / & to prepayre myne herte that I maye get ſome lytell ſparkle of the brennynge of heuenly lyue though the meke receyuīg of thys lyuely ſacrament / and what ſo euer wanteth in me I beſeche the my lorde Ieſu moſte holy and bleſſed that thou benyngly & gracyouſly ſupply in me: for thou haſte vouchedſafe to call all to thy ſayenge. Come ye to me all that laboure and be charged and I ſhall refreſſhe you. ★: I laboure in the ſwete of my body: and am turmented with the ſorowe of my herte / I am charged with ſynnes / trauayled with temptacyons intriked & oppreſſed with many euyll paſſyons / & there is none that may helpe or that maye delyurr me / ne that may make me ſaufe / but thou lorde God my only ſauyoure / to whome I cōmytte me and all myne that thou kepe me / and lede me into lyfe euerlaſtyng / accepte me and take me into the laude and glorye of thy name that haſte ordayned to me thy body and blode into my meate & drynke / and graunte me lorde I beſeche the that by the ofte receyuynge of thy highe myſtery the feruoure of deuocyon may dayly encreaſe in me.

:Of the worthynes of the ſacramente of the aulter / and of the ſtate of preeſthode. The .v. Chapiter.

IF thou haddeſt ye purete of Angels and the holines of ſaynt Iohn̄ Baptiſt: thou ſhuldeſt nat for yt be worthy to receyue ne touche this holy ſacramente / for it is nat graunted for the merytes of man that a man ſhulde cōſecrate and touche the ſacrament of Chriſte and take to his meate the breade of angels / it is a greate miſterye and it is a great dignyte of preeſtes to whome it is graunted that is nat graunted to angelles / for preſtes onely that e duely ordayned in the churche haue power to ſynge maſſe / and to canſecrate the bodye of Chryſte / for a preeſte is the minyſter of god: vſynge the worde of conſecracion by the cōmaundement and ordinaunce of god / and god is there the pryncypall doer: & the inuiſyble worker / to whome is ſubiecte all that he wylleth / and all obeyeth to that he commaundeth. Thou oughteſt therfore more to beleue almyghty god in this moſte excellent ſacrament / thā thyne owne wytte or any other vyſible token or ſygne. And therfore with drede and reuerence it is to go to this bleſſed werke. Take hede than diligently and ſe fro whens this myſtery and ſeruyce commeth that is gyuen vnto the by the touchyng of the handes of the byſſhope. Thou arte nowe made a preeſte and arte cōſecrate to ſynge maſſe. Take hede therfore that thou faythfully and deuoutely offre thy ſacryfyce to god in due tyme / and that thou kepe thy ſelfe without reprofe / thou haſt nat made thy bourden more light but thou arte nowe boūde in a ſtrayter bonde of dyſcyplyne and of muche more hyghe perfeccion than thou were before A preeſte ought to be adourned with all vertues: and to gyue other example of good lyfe / hys conuerſacyon ſhulde nat be with the cōmon people / ne in the comon way of the worlde / but with Angels in heuen or with perfyte men in erthe that e moſte beſte diſpoſed to ſerue god. A preeſte alſo clothed in hooly veſtementes bereth the place of Chryſte that he ſhulde humbly and mekely pray to our lorde for hym ſelfe: and for all the people he hath before hym and behynde him the ſygne of the croſſe of Chryſte / that he dylygently ſhulde remembre hys paſſyon / he beareth before hym the croſſe that he may dilygently beholde: and ſe ye ſteppes of Chryſte and ſtudy feruently to folowe them / and behynde hym alſo he is ſygned with the croſſe that he ſhulde gladly and mekely ſuffre all aduerſityes for the loue of god / he bereth the croſſe before hym / that he ſhulde bewayle hys owne ſynnes and he bearethe it behynde hym that he may through cōpaſſyon bewepe the ſynnes of other / and knowe hym ſelfe to be ſet as a meane betwene God and all the people / and nat to ceaſe of prayer and holy oblacyō tyl he may deſerue of almyghty god mercy and grace / whan a preeſte ſaythe maſſe / he honoureth God / he maketh angels glad / he edifieth the churche he helpeth the people that be on lyue / & gyueth reſte to theym that be deed / and maketh hym ſelfe parte taker of all good dedes.

:Of the inwarde remembraunce and exercyſe that a man ought to haue afore the receyuing of the body of Chriſt The .vi. Chapitre.

LOrde whan I thynke of thy worthynes: and of my great fylthynes I tremble ſtrongly and am confounded in my ſelfe / for yf I receyue the nat I fle the eternall lyfe / and yf I vnworthely receyue the. I rēne into thy wrath what ſhall I than do my good lorde / my helper / my protectoure / conforter / and ryght ſure counſayloure in all my neceſſites. ★ Teache me good lorde the ryghte waye / and purpoſe vnto me ſome redy exc rcyſe couenable vnto the receyuynge of this holy myſtery / for it is neceſſary vnto me / and greatly profytable to knowe howe deuoutly and reuerently I oughte to prepayre myne herte to receyue it / or to conſecrate ſo greate and ſo goodely a ſacrifiſe as it is.

:Of the dyſcuſſynge of our owne conſcyence / and of the purpoſe of amendemente. The .v.iii. Chapiter.

IT behoueth the aboue all thynges with ſoueraygne reuerence and profounde mekenes of hert and with full faythe and humble intent to the honoure of God to celebrate: take and receyue thys hooly ſacramente / examyne dilygentely thy conſcyence by true contrycyon and meke confeſſyon & make it cleane after thy power: ſo that thou knowe nothynge that greueth: or byteth thy conſcyence or that maye let the to go frely vnto it / haue dyſpleaſure of all thy ſynnes in generall / and for thy dayly exceſſes and offences haue ſyghynges / and ſorowyngꝭ more ſpeciall / and if the tyme wyll ſuffre it / confeſſe vnto god in ſecrete of thyne herte the miſeryes of all thy paſſyons / wepe and ſorowe that thou arte yet ſo carnall and worldely / ſo on mortyfied fro thy paſſyons / ſo full of mocyons of concupiſcences ſo vnware and ſo euyll ordered in thy outwarde wyttes / ſo ofte intryked with vayne fantaſies / ſo muche enclyned to outwarde & to worldly thynges ſo neglygent to inwarde thynges / ſo redy to laughynge and dyſſolucyon / ſo harde to wepynge and cōpunccion / ſo redy to eaſy thynges / and to that / that is lykyng to the fleſhe / ſo ſlowe to penaunce and feruoure of ſpirite / ſo curious to here newe thynges and to ſe fayre thinges / ſo loth to meke and abiecte thynges / ſo couetous to haue muche / ſo ſcarſe to gyue / ſo glad to holde / ſo vnaduyſed in ſpeking ſo incontynent to be ſtyll ſo euyll ordered in maners / ſo importune in dedes / ſo gredy vpō meate / ſo defe to the worde of god ſo quycke to reſte / ſo ſlowe to laboure / ſo attētyue to fables / ſo ſlepy to holy vigels haſty to the ende / ſo vnſtable to take hede vnto the waye to the ende / ſo neclygente in the ſeruyce of god ſo dulie and ſo vndeuoute to go to maſſe / ſo drye in thy howſen / ſo ſone fallen at large to outwarde thinges ſo ſeldome gathered to gether to inwarde thinges / ſo ſone moued to angre and wrathe / ſo lyghtely ſtyred to the dyſpleaſure of other / ſo redy to iuge / ſo rygorous to reproue / ſo glad in proſperyte / ſo feble in aduerſyte / ſo o te purpoſynge many good thynges: and ſo ſyldome bryngynge them to effecte. And whā thou haſte thus confeſſed and bewepte all theſe defautes and ſuche other lyke in the / with great ſorowe & diſpleaſure of thine owne fraylnes / ſet the than in a full purpoſe to amende thy lyfe / and to profyte alwaye fro better to better / and than with a full reſygngne / and a hole wyll offre thy ſelfe in to the honoure of my name in the aulter of thy herte as ſacrafyce to me: that is to ſay faythfull cōmyttīg to me bothe thy body and ſoule / ſo that thou mayſt be worthy to offre to me this hygh ſacryfice and to receyue helthfully the ſacramente of my holy body / for there is no oblacyon more worthy nor ſatiſfaccyon greater to put away ſynne / than a man to offre him ſelfe purely and hooly to god with the offerynge of the body of Chryſte in maſſe & in holy cōmunyon. If a man do that in him is and is truely penytente as ofte as he cometh to me for grace & forgyuenes. I am the lorde that ſayth / I will nat the deth of a ſynner but rather that he be cō uerted and lyue / and I ſhall no more remembre his ſynnes / but they all ſhalbe forgyuen and pardoned vnto hym.

:Of the oblacyon of Chryſte in the croſſe / and a full forſakynge of our ſelfe. The .viii. Chapiter.

OVr Lorde Ieſu ſayth vnto hys ſeruaunte thus. ☞:★: As I hanginge all naked with myne armes ſpredde vppon the Croſſe / offered my ſelfe vnto God the for thy ſynnes / ſo that nothynge remayned in me / but that all wente in ſacrifyce / for to pleaſe my Father: and to appeaſe hys wrathe auenſte mankynde / ſo thou oughteſte forto offre thy ſel e freely to God / as muche as thou mayſte in a pure and hooly oblacyon dayly in ye maſſe with al thy power and affeccyon. What requyre I more of the than that thou ſhuldeſt ſtudy holy to reſygne thy ſelfe vnto me / for what ſo euer thou gyueſt beſide thy ſelfe I regarde it nat / for I loke nat for thy gyftes: but for the / for as it ſhulde nat ſuffyce to the to haue all thynges beſydes me: ſo it may nat pleaſe me what ſo euer thou giue but thou gyue thy ſelfe. Offre thy ſelfe to me and gyue thy ſelfe all for god / and thy oblacyon ſhalbe acceptable. : Lo I offered my ſelfe hooly to my father for the / and I gaue my body and blode to thy meate that I ſhulde be all holy thyne / and thou myne / but yf thou haue a truſt in thy ſelfe and doeſt nat freely offre the to my wyll: thy oblacion is nat pleaſaunte / and there ſhall be betwene vs no perfyte onynge. Therfore a fre offerynge of thy ſelfe into the handes of god muſte go before all thy werkes yf thou wyll optayne grace / and the true lybertye. Therfore it is that ſo fewe be inwardly ylluminate and fre bycauſe they can nat hooly forſake thē ſelfe (for my wordꝭ be true) but a mā renoūce hym ſelfe he may nat be my diſciple / and therfore if thou coueyte to be my dyſciple offre thy ſelfe fully to me with all thynge affeccyon and loue. Amen.

That we ought to offre our ſelfe and all ours to god: & to pray for all people. The .ix. Chapyter.

LOrde all thynges be thyne that be in heuen and earth. I deſyre to offre my ſelfe to the in a free and perpetuall oblacyon / ſo that I maye perpetually be with the. ★ Lorde in ſimpleneſſe of herte I offre me thys daye to the to be thy ſeruaūte in thy ſeruyce and ſacrifice of laude perpetuall / accept me with this oblacion of thy precyous body whiche I this day offre to the in preſence of thy holy Aungels that be here preſente inuyſyble that it may be to my helth and to the helth of all the people / and lorde I offre to the all my ſynnes and offences that I haue commytted before the and thy holy Aungels fro the day that I myghte fyrſte offende vnto thys daye / that thou voucheſaufe through thy great charite to put away al my ſynnes and to clenſe my conſcience of all myne offences & reſtore to me agayne the grace that I through ſynne haue loſt and that thou forgyue me all thynges paſte and receyue me mercyfully in to a bleſſed kyſſyng of peace & of forgyuenes / what may I do than but mekely confeſſe and bewayle my ſinnes / and continually aſke mercy of the / forgyue me mercyfull lorde nowe I beſeche the for al my ſyn̄es diſpleaſe me muche / and I wyll neuer cō mytte them agayne but ſorowe for them redy to do penaūce and ſatiſfaccyon after my power / forgyue me lorde forgyue me my ſynnes & for thy holy name / ſaue my ſoule yt thou haſte redemed with thy precyous blode / I cōmytte my ſelfe holy vnto thy mercy / I reſygne me in to thy handes do with me after thy goodneſſe / and nat after my malyce and wretchedneſſe. I offre alſo vnto the all my good dedes / though they be very fewe and imparfyte that thou amende them & ſanctifye them and make them lykynge: and acceptable to the / and alway make them better and better / and that thou brynge me though I be a ſlowe and an vnprofytable perſon to a bleſſed and laudable ende. I offer alſo to the all the deſyres of deuoute perſones / the neceſſyte of myne aunceſters / frendes / brother / ſyſter / and of all my louers / & of all them that for thy loue haue done good to me or to any other / and that haue deſyred and aſked me to praye or to do ſacryfyce for them or for theyr frendes whether they be on lyue or dede / that they may the rather fele thy helpe of thy grace and the gyft of thy heuenly conſolacyon thy proteccyon fro all peryls / and the delyueraunce fro all payne / and that they ſo beynge delyuered fro all euyls maye in ſpyrytuall gladneſſe yelde to the hyghe laude and prayſynges. I offre to the alſo my prayer and my peaſyble offerynge for all them that haue in any thynge hyndered me or made me heuye / or that haue done me any hurte or greue / and for all theym alſo whome I haue at any tyme made heuy / troubled / greued / or ſclaundered in wordes or dede wittyngly or ignoraūtly: that thou forgyue vs all together our ſynnes and offences agaynſt the / and of eche of vs againſt other / and that thou lorde take fro our hertes al ſuſpicion and indignacyon / wrathe / varyaunce / and what ſo euer may let charyte or dimyniſſhe ye fraternal loue that eche of vs ſhulde haue to other / hauē mercy lorde haue mercy on all them that aſke the mercy / and gyue grace to thē that haue nede & make vs to ſtande in ſuche caſe that we be worthy to haue thy grace / & fynally to come to the lyfe euerlaſtynge. Amen.

:That the holy communyon is nat lyghtely to be forborne. The .x. Chapiter.

IT behoueth the to renne ofte to the fountayne of grace and mercye / and to the fountayne of all goodnes and puryte: that thou mayſt be heled fro the paſſyons and vyces / and be made more ſtrongt againſt all the temptacyons and deceytfull craftes of the enemye. The fyue knowynge / the greateſte frute and hygheſte remedy to be in receyuynge of thys bleſſed ſacramēt enforſeth hym by all the wayes that he can to let & withdrawe all faythfull & deuoute people fro it as muche as he can / & therfore ſome men whā they diſpoſe thā ſelfe to it haue more greater temptacions than they had before / for as it is wryten in Iob the wycked ſpiryte cōmeth amonge the chyldren of god: that he may by hys olde malyce & wyckednes trouble thē or make thē ouer muche fearefull and perplexed / ſo that he may dymynyſſhe theyr affeccyon / or take away theyr faythe / if haply he may therby make them eyther vtterly to ceaſe fro beynge howſeled or els that they go to it with lytel deuocyō / but it is nat any thīg to care for all hys craftes and fantaſyes howe vyle and vgly ſo euer they be / but al fantaſies are to be throwen agayne at hys owne hede / and he ſo farre to be dyſpyſed that for all his aſſau es and cōmocyons that he can ſtyre vp / the holy communyon be nat omytted / ſometyme ouer muche curiouſneſſe to haue deuocyon / or ouer great doute of makyng confeſſyon / letteth muche this holy purpoſe / do therfore after the coūſayle of wyſe men / and put away all doutfulnes & ſcripulouſnes for they let the grace of god and dyſtroye holly the deuocyon of thy mynde. Alſo it is nat good that for any lytell trouble or grefe that thou leue thys holy worke but go lyghtly and be confeſſed / and forgyue gladly all that haue offended the. And yf thou haue offēded any other mekely aſke of them forgyueneſſe / and god ſhall right mercyfully forgyue the / what profyteth it longe to tary fro cōfeſſyon or to dyffer this holy communyon. Pourge the fyrſt and quyckely caſt out thy venyme & haſt the after to take thy medecyne: and thou ſhall fele more profyte therby thā if thou taryeddeſt lenger fro it / yf thou differre it to day fro this thinge or that / to morowe may happen to come a greatter / and ſo thou mayſt be let longe fro thy good purpoſe / & be made afterwarde more vnapte vnto it. Therfore as ſone as thou canſte diſcharge thy ſelfe fro ſuche heuynes and dulnes of mynde / and fro all ſlouch / for it nothynge profyteth longe to be anguyſſhed: longe to go with trouble / and to ſequeſter hym ſelfe: for ſuche dayly obſtacles fro yt deuyne myſteryes / but it doth great hurte: and commonly bryngeth in great ſlouth and lacke of deuocyon. But alas for ſorowe ſome ſlouthfull and diſſolute perſones gladely ſeke cauſes to tary fro confeſſyon / and ſo dyfferre the longer this holy cōmunyon and that they do to the entente that they ſhulde nat be boūde to gyue them ſelfe to a more ſure kepyng of thē ſelfe in time to come thā they haue done before. But alas howe lytell charyte and ſlender deuocion haue they that ſo lyghtly leaue of ſo hooly a thyng / & howe happy is he and howe acceptable to God that ſo lyueth and that kepeth hys conſcience in ſuche a clennes that he is euery day redy and hathe good affeccyon to be howſled if it were laufull vnto hym / and that he myght do it without note or ſlaū der / He that ſomtime abſteyneth of mekenes or for any other laufull impedyment is to be prayſed for his reuerence / but yf it be throughe ſlouthfulneſſe: he ougt to quycken hym ſelfe & to do that in hym is and our lorde ſhal ſtrengthē his deſire for his good wyll / for to a good wyl our lorde hath alwaye a ſpecyall reſpecte / and whā he is lawfully lette / he ſhall haue a good wyll & meke intente to it / and ſo he ſhall nat wante the frute of the ſacramēt. And verely euery deuoute man may euery day and euery houre go helthfully & without prohibicion vnto the ſpirituall cōmunion of Chriſte / that is to ſaye in remēbrynge of his paſſyon / & neuertheles in certayne dayes & tymes he is bounde to receyue ſacramentally the body of hys redemoure with a great reuerence: and rather to pretende therein the laude & honoure of god than his owne conſolacion. For ſo ofte a man is houſeled myſtically and inuyſibly as he remembreth deuoutly the myſtery of the incarnacion of Chriſt & his paſſion and is thereby kyndled into hys loue / he that doth nat prepaire hym ſelfe for none other cauſe but bicauſe the feaſte is commynge or the cuſtome cōpelleth him therto / he ſhall comonly be vnredy to it / bleſſed is he therfore that as ofte as he ſayth maſſe or is houſeled offereth hym ſelfe vnto our Lorde in holy ſacrafice / be nat in ſayeng maſſe ouer longe nor ouer ſhorte / but kepe the good comon way as they do that thou lyueſte with / for thou oughteſt nat to do that ſhulde greue other or make thē tedyous but to kepe the comon waye after the ordynaūce of the holy fathers / & rather to confyrme thy ſelfe to that that ſhalbe profytable to other / than to folow thyne owne deuocion or pryuate pleſure.

:That the body of Chryſt / and holy ſcrypture are moſte neceſary for the helpe of mannes ſoule. The .xi. Chapiter.

O Mooſte ſweteſte Ieſu / howe greate ſwetneſſe is it vnto a deuoute ſoule whanne he is fedde with the at thyne heuenly feaſte / where there is none other meate brought forth to eate but thou his onely beloued: and that ar e moſte deſyrable to him aboue all the deſyres of hys herte / and verely it ſhulde be ſwete & pleaſaūte to me / by an inwarde and meke affeccyon to wepe before the / and with the bleſſed woman (Mary Magdaleyne) to waſſhe thy fete with the teares of myne eyen. But where is that deuocion / where is that plentuous ſhedynge oute of hooly teares. Certaynly all my herte oughte to brenne and to wepe for ioy in the ſight of the and of thy holy Aungels / for I haue the verely preſent with me / thoughe thou be hyd vnder an other lykenes / for to beholde the in thy proper & diuyne clerenes myne eyen myght nat bere it / nor all the worlde myght nat ſuſtayne to ſe the in ye clerenes and glory of thy mageſty Therfore thou greately helpe my waykeneſſe in that thou hydeſte thy ſelfe vnder thys holy ſacramente. I haue him verely and worſhype hym whome angels worſſhype in heuen / but I onely in faythe and they in open ſyght and in thine owne lykenes without any conuerture / it behoueth me to be contente in the lyght of true faythe and therin to walke tyll the day of euerlaſtynge clereneſſe ſhall appere / and that the ſhadowe of fygures ſhall go awaye whan that that is parfyte ſhall come all vſe of ſacramentes ſhall ceaſe / for they that be bleſſed in the heuenly glorye haue no nede of this ſacramental medicine: for they ioye without ende in the preſence of god / beholdynge his glorye / face to face / and ſo tranſ ormed fro clereneſſe to clereneſſe of the godhede they taſte ye glory of the ſone of God made man as he was in his godhede fro the begynnyng and ſhal be euerlaſtynge / whanne I remember al theſe meruaylous confortes what ſolace ſo euer I haue in this worlde thoughe i be ſpirituall: it is greuous and tedyous vnto me / for as long as I ſe nat my lorde openly in his glory / I ſe it at nought all that I ſe and here in this worlde Lorde thou arte my wytnes that nothyng may cōforte me ne no creature may quyete me but thou my lorde God whome I deſyre to ſe and beholde eternally. But that is nat poſſyble for me to do as longe as I ſhalbe in this mortall lyfe / wherfore it behoueth me to kepe my ſelfe in great pacyence / and to ſubmytte my ſelfe to the in euery thynge that I deſyre / for thy holy ſayntes that owe ioy with the abode in good fayth and pacyence all whyles they lyued here the comynge of thy glorye. ★ That they beleued I beleue / that they hoped to haue: I hope to haue / & thyder as they by thy grace be come: I truſte to come / and tyll than I ſhal walke in fayth and take conforte of the examples of the ſayde holy ſaintes. I haue alſo holy bokꝭ for my ſolace as a ſpirituall glaſſe to loke vppon / and aboue all theſe I haue for a ſynguler remedye thy holy body. I perceyue wel that two thynges be muche neceſſary vnto me in thys worlde / without whiche this miſerable life ſhulde be to me as importable / for as longe as I ſhall be in this body: I confeſſe my ſelfe to haue nede of two thynges / that is to ſaye of meate and lyghte. Theſe two haſte thou gyuen vnto me / that is to ſay. Thy holy body to the refreſhynge of my body and ſoule / and thou haſte ſet thy wordes as a lanterne before my fete: to ſhewe me the way that I ſhall go without theſe two I may nat well lyue / for the worde of god is the lyght of my ſoule / and thys ſacrament is the breade of my lyfe. Theſe two may alſo be called the two tables ſet here and there in the ſpirituall treaſure of holy churche / the one is the table of the holy aulter / hauynge this holy breade that is the precyous body of Chryſte. The other is the table of the lawes of god conteyninge the hooly doctryne of the lawe of god and inſtuctynge man in the ryght faythe / and in the true beleue: leadynge hym into the inwarde ſecretes: that be called Sancta ſanctorum: where the inwarde ſecretes of ſcripture be hyd & conteyned. I yelde thākinges to the my lorde Ieſu the bryghtnes of the eternall lyght for this table of holy doctryne / the which thou haſte miniſtred to vs by thy ſeruaū tes / prophetes / and apoſtles & other doctours / and thankynges alſo be o the: the creatoure and redemer of mankynde that thou to ſhewe to all the worlde the greatnes of thy charite preparedeſt a great ſouper in the whiche thou ſetteſt nat forth ye lambe figured in ye olde lawe but thy holy body & blode to be eatē / gladdīg therby in that holy feaſt al faythfull people / and gyuynge theym to drynke of the chalyce of helth in the whiche be cōteyned all the delytes of Paradyſe / where Angels eate with vs with much more plentuous ſwetnes. ☞★ O howe greate and howe honourable is the office of preſtes / to whom is giuen power to cōſecrate with the holy wordes of conſecracyon the lorde of all mageſty / to bleſſe hym with theyr lyppes to holde hym in theyr handes / to receyue hym in to theyr mouthes / & to mynyſter hym to other. O howe cleane ſhulde tho handes be / howe pure a mouth / howe holy a body / and howe vndefouled ſhulde be the herte of a preeſt: to whome ſo ofte entreth the auctoure of all clennes. Truely there ought to ꝓcede fro the mouthe of a preeſt that ſo ofte receyueth the ſacramēt of Chryſtes bodye / no worde but that is holy / honeſte / and hrofytable / hys eyen ſhulde be full ſymple: and chaſte that vſe to beholde the body of Chryſte / and hys handes ſhulde be full pure and lyfte vp in to heuen / whiche vſe to touche the creatoure of heuen and earthe / and therfore it is ſpecially ſayde in the lawe to ye preſtes Be ye holy for I your lorde god am holy. O god almighty thy grace be with vs & helpe vs that haue receyued the offyce of preſthode / that we may ſerue the worthely & deuoutly in all purety & in a good cōſcyence. And thoughe we may nat lyue in ſo great innocencye as we ought to do yet gyue vs grace at the leſt tha we may wepe and ſorowe the euyls that we haue done / ſo that in ſpiritual mekenes and in a ful purpoſe of a good wyl we may ſerue the here after. Amen.

.That he that ſhalbe houſeled ought to repayre hym ſelfe therto before with great dilygence. The .xii. Chapiter.

I Am the louer of all purety / and lyberall gyuer of all holynes. I ſeke a clene herte / and there is my reſtyng place make redy for me a great chambre ſtrawed that is thyne herte / and I with my diſcyples ſhall kepe myne Eſter with the / yf thou wylt that I ſhall come to the and dwell with the / clenſe the of all the olde fylth of ſynne / and clenſe alſo the habitacle of thyne herte / and make it pleaſaūt and fayre / exclude the worlde and al the clamerous noyſe of ſynne / and ſyt ſolitary as a ſparowe in a howſe eaſynge & thynke vpon all thy offences with greate bytterneſſe of herte / for a true louer wyll prepare to hys beloued frende ye beſt and the fayreſt place that he can / for in that is knowen the loue & affeccyon of hym that receyueth his frende / but neuertheleſſe I knowe that thou mayſte nat of thy ſelfe ſuffyce to make this / preparinge fully as it ought to be in euery poynte / thoughe thou wente about it an hoole yere together and haddeſt none other thyng in thy mynde to thinke vpon / but of my mercye & grace only / thou arte ſuffred to go vnto my table / as if a poore mā were called to the dyner of a ryche man / & he had none other thinge to gyue hym agayne but onely to humble hym ſelfe & thāke him for it / do that in the is with thy beſte dilygence / and do it nat onely of cuſtome nor of a neceſſyte onely / for thou arte bounde to it / but with drede and reuerence and greate affeccyon / take the body of thy beloued Lorde god / that ſo louyngly vouched ſaufe for to come vnto the. ☞ I am he that hathe called the / I haue commaunded that this thynge ſhulde be done I ſhall ſupply that wanteth in the. Come therfore and receyue me / whan I gyue ye the grace of deuociō yelde thankinges to me therfore / nat for yt thou art worthy to haue it / but for yt I haue ſhewed my mercy louyngly to the / & yf thou haue nat grace of deuocyon throughe receyuinge of this ſacramēt / but that thou feleſte thy ſelfe more drye and more vndeuoute than thou were before / yet contynewe ſtyll in thy prayer / wayle / wept and call for grace / & ceaſe nat tyll thou mayſt receyue ſome lytell drope of this helthful grace of deuocion. Thou haſt nede of me and nat I of the / ne thou comeſte nat to ſanctifie me but I come to ſanctifye the & to make the better than thou were before Thou commeſt to be ſanctified and be oned to me / and that thou mayſte receyue a newe grace / and be kyndled of newe to amendemēt / do nat forget this grace but alwaye with all thy dylygence prepayre thy herte & brynge thy beloued to the & it behoueth the nat only to p̄payre thy ſelfe vnto deuociō before thou ſhalt be houſled but that thou alſo kepe thy ſelfe therein diligently after the receyuynge of the ſacrament: and there is no leſſe kepynge requyſite after than a deuoute preparacion is nedefull before / for a good kepynge after is the beſt p̄paracion to receyue newe grace here after / & a man ſhalbe the more vndiſpoſed thereto / yf he anone after he hath receyued the ſacrament / gyue hym ſelfe to outwarde ſolace / beware of much ſpekynge / abyde in ſome ſecrete place and kepe the with thy lorde god / for thou haſt hym that all the worlde maye nat take from the / I am he to whome thou muſte gyue all / ſo that fro hens forth thou lyue nat in thy ſelfe but onely in me.

That a deuout ſoule ſhulde greatly deſyre with all hys herte to onyed to Chriſt in this bleſſed ſacramente. The .xiii. Chapiter.

WHo ſhall graunt vnto me lorde ye I may fynde the onely / & open al mine herte to the and haue the as myne herte deſyreth / ſo that no man may diſceyue me nor no creature moue me nor drawe me backe but that thou only ſpeke to me and I to the as a louer is wonte to ſpeke to his beloued / and a frende with his beloued frende. That is it that I pray for / that is it that I deſyre / that I maye be hooly onyed to the / and that I maye withdrawe myne hert fro all thynges create and throughe the holy cōmunion and ofte ſayenge maſſe to ſauer and taſte eternall thynges. ★ Ah lorde god whan ſhall I be al onyed to the and hooly be molten in to thy loue / ſo that I hooly forget my ſelfe / be thou in me and I in the / & graūte that we may ſo abyde alway to gether in one / verely thou arte my beloued electe & choſen before all other ī whome my ſoule coueyteth to abyde all dayes of hys lyfe Thou arte the lorde of peace in whome is the ſufferayne peace & the true reſte / with out whome is laboure and ſorowe and infinite miſery: verely thou art the hyd god & thy counſayle is nat with wycked people / but with meke men & ſymple in herte O howe ſwete and howe benygne is thy holy ſpiryte whiche to the intēt thou woldeſt ſhewe to thy choſen people thy ſwetnes / haſte vouchedſafe to refreſſhe them with the moſte ſwete breade that dyſcendeth from heuen. Verely there is none other nacyon ſo great that hath their goddes ſo nyghe vnto thē / as thou lorde god arte to all thy faythfull people to whome for theyr dayly ſolace & to reyſe their hertes into the loue of heuenly thinges / thou gyueſt thy ſelfe as meate & drynke. ★: O what people be there that be ſo noble as the chryſten people are / or what creature vnder heuen is ſo muche beloued as the deuoute chryſtē ſoule into whome god entreth and fedeth her with hys owne glorious fleſhe and blode. ☞: O ineſtimable grace / O meruaylous worthines / O loue without meaſure / ſyngulerly ſhewed vnto man / but what ſhal I yelde agayne to god for all this grace and this hyghe charyte / truely there is nothing that is more acceptable vnto hym than that / I hooly gyue hym myne herte & inwardely ioyne my ſelfe vnto him and than ſhal all myne inwarde partes ioy in him whā my ſoule is perfytely oned into hym. Than ſhal he ſay to me if thou wylt be with me I wyl be with the / and I ſhall anſwere to hym agayne and ſaye. Vouche ſaufe Lorde to abyde with me / and I wyll gladly abyde with the / for that is al my deſyre that my herte may be faſte knyt vnto the without departynge. Amen.

Of the brennynge deſyre that ſome deuoute perſones haue had to the body of Chryſte. The .xiiii. Cha.

O Howe great multitude of ſwetneſſe is it lorde that thou haſte hydde / for them that drede the / but what is it than for theym that loue the: verely whan I remembre me of many deuoute perſones that haue come to this hooly ſacramente with ſo great feruoure of deuocyon I am than many tymes aſtonyed & confoūded ī my ſelfe that I go vnto thy aulter and to the table of the holy cōmunion ſo coldely & with ſo lytel feruour & that I abyde ſtil ſo drye and without any affeccyon of hert and that I am nat ſo hooly kyndeled before the my lorde god / nor ſo ſtrōgly drawen therby in affeccion to the as many deuoute perſones haue bene / the whiche of the greate deſyre that they haue hadde to this hooly communion / and for a feable loue of herte that they haue had thereto myght nat refrayne them ſelfe from wepynge / but effectuouſly with the mouthe of theyr herte and body to gether opened their mouthes to the Lorde that arte the lyuely fountayne bicauſe they coulde nat otherwyſe aſwage ne temper theyr hunger but that they toke the holy body whiche they dyd with great ioy and ſpiritual gredines. Truely the great brēuing faith of them is a probable argumēt of thy holy preſence / and they alſo knowe verely theyr lorde in brekynge of breade whoſe hertes ſo ſtrongly brenneth in thē by the preſence of their lorde Ieſu ſacramentally than walkynge with them / but verely ſuche affeccion and deuocion & ſo ſtronge feruour and loue be ofte tyme farre from me / be thou therfor moſte ſwete and benygne lorde Ieſu mercifull and meke vnto me and graunt me thy poore ſeruaunt that I may fele ſomtyme ſome lytel part of the harty affeccyon of thy loue in thys holy cōmunyon / that my fayth maye the more recouer and amende / & myne hope through thy goodnes be the more perfite and my charite beynge ones perfitly kyndeled / and hauynge experyence of the heuenly Manna: do neuer fayle. Thy mercy lorde is ſtronge ynoughe to graunt to me thys grace that I ſo muche deſyre / & whan the tyme of thy pleaſure ſhal come beningly to viſite me with the ſpirite of a brennyng feruour to the / and thoughe I do nat brenne in ſo greate deſyre as ſuche ſpecyall deuoute perſones haue done / yet neuertheleſſe I haue deſyre by thy grace to be inflamed with that brēnyng deſyre prayeng & deſyryng that I may be made parte taker of all ſuche thy feruēt louers & to be nombred into theyr holy cōpany.

:That the grace of deuocyon is gotten throughe mekenes / and forſakynge of our ſelfe. The .xv. Chapiter.

IT behoueth the abydyngly to ſeke the grace of deuocyon and without ceaſynge to aſke it: pacyently and fathfully to abyde it: than fully to receyue it / mekely to kepe it ſtudiouſly to work with it / & hooly to cōmytte to god the tyme & the maner of his heuenly viſytacyon tyll his pleſure ſhalbe to come vnto the / and pryncypally thou oughteſte to meke the whan thou felyſte but lytell inwarde deuocyon / but thou ſhalte nat be ouermuch caſte downe therfore nor inordynately be heuy / for our lorde giueth many tymes in a ſhorte momente / that he denyed longe tyme before / he gyueth alſo ſomtyme in the ende / that in the begynnynge of the prayour he deferred to graunte: yf grace ſhulde alwayes anone be graūted & ſhulde anone be preſente after the wyll of hym that aſketh it / it ſhulde nat be well able to be borne by a weke and feble perſon / and therfore in a good hope & meke pacyence the grace of deuocyon is to be abydden & taryed for / & thou oughteſte to arrecte it to thy ſelffe & to thyne owne ſynes whan grace is nat giuē the / or that it is ſecretly taken fro the. Somtyme it is but a lytell thinge that letteth grace or hydeth it away / if it may be called lytell / and nat rather great that letteth and prohibiteth ſo good a thynge / but whether it be lytell or great if thou amoue it and perfitely ouercome it / it ſhall be graunted vnto the that thou deſyreſt / and forthwith as thou betakeſt thy ſelfe with all thyne herte to god and deſyreſt neyther this thinge nor that for thyne owne pleaſure / but hooly putteſt thy wyll to hys wyll / thou ſhalte fynde thy ſelfe oned to hym & ſet ī a great inwarde peace / for nothing ſhall ſauoure ſo well to the / nor ſo muche pleaſe the as that the wyll and pleaſure of god be fully done in the / who ſo euer therfore ī a pure ſymple herte lyfte his intent vp to god / & voyde hym ſelfe fro all inordinate loue or diſpleaſure of any worldely thynge / ſhall be more apte to recyue grace and ſhall be beſte worthy to haue the gyfte of deuocyon / for there our lorde giueth his bleſſing where he fyndeth the veſſels emptye / and voyde / and the more perfytely a man can renounce hym ſelfe and all worldly thynges / and can by diſpyſynge of hym ſelfe the more drye to him ſelfe / ſo much the ſoner grace ſhall come & ſhall the more plentuouſly entre into hym / and the hygher ſhall lyfte vp his herte into God. Than his herte ſhall ſe and abounde & ſhall meruayle and be delated in hym ſelfe for the hande of our lorde is with him / & he hath holy put him into his hande for euer. Lo ſo ſhall a man be bleſſed that ſeketh God with all his herte & taketh nat hys ſoule in vayne. Suche a man in receyuing this holy ſacrament deſerueth greate grace of the onyng in god / for he loketh nat to his owne deuocyon and conſolacyon / but to the glory and honoure of god.

That we ſhulde open all our neceſſytes to Chryſte / and aſke hys grace. The .xxi. Chapyter.

O Moſt ſwete lorde whome I deſyre deuoutly to receyue / thou knoweſt ye infirmite & neceſſite that I am in / in how many ſynnes & vyces I lye / howe ofte I am greued / tempted / troubled / & defouled I come to the for remedy / & I make my praiour to the for cōforte / & I ſpeke vnto hym that knoweth all thyngꝭ: to whome all my ſecrete and inwarde thoughtes be manyfeſte and open / and the whiche only mayſte perfytly counſayle me & helpe me thou knoweſt what I nede to haue / and howe poore I am in vertue. Lo I ſtande before the poore & naked aſkynge & deſyryng thy grace. Refreſſhe me therfor thy pooreſt ſeruaūt begging for ſpiritual fode kyndle my herte with the fyre of thy loue & illumyne my blyndenes with the clerenes of thy p̄ſence / tourne all worldly thinges into bitternes to me / and al greuous thinges & contraryous thynges into pacience / & al create thinges into diſpiſyng & into forgettyng of them / lyfte vp myne herte to the into heuen & ſuffre me nat to lyue vaynly ne to erre in thys worlde. Thou lorde fro henſforthe ſhalte be ſwete to me for euer: for thou arte only my mete & drinke my loue / my ioye / my ſwetnes / & all my goodnes / wolde god that thou woldeſt kyndell me: inflame me / & tourne me hooly into the that I maye be made one ſpirite with the by grace of īwarde oning and meltyng of brennynge loue into the / ſuffre me nat to departe fro the faſtyng & drye / but worke with me mercyfully as thou haſte ofte tymes meruaylouſly wrought with thy beloued ſeruantes in tyme paſte: what meruayle were it / yf I were all inflamed into the / & fayled in my ſelfe ſyth thou arte the fyre alway brennynge and neuer faylyng / the loue puryfyenge the hertes / and lyghtenynge the vnderſtandynge of all thy creatures.

Of the brennynge loue and great affeccyon that we ſhulde haue to receyue Chryſte. The .xvii. Chapiter.

WIth hygh deuocyon and brennynge loue / & with all feruoure & affeccyon of the herte I deſyre to receyue the lorde as many ſayntꝭ & deuoute perſones haue deſyred the in theyr cōmunyon and that moſte ſpecially pleaſed the in the holynes of theyr lyfe & were in moſte brenning deuocion to the. O my lorde god my louer eternall / all my goodnes & felycyte without endyng. I coueyte to receyue ye with as great deſyre & as due reuerēce as any holy man euer dyd or myght do: and though I be vnworthy to haue ſuche felingꝭ in deuo yon as they had / yet neuetheles I offre to the the hole affeccyon of my herte as verely as yf I onely had all the brēning & flamyng deſyres that they had / & ouer that all that a meke mynde may ymagyne & deſyre: I gyue & offre to the with hyghe reuerence & worſhipe & inwarde feruour / and I deſyre to reſerue no thing to my ſelfe / but me & all myne I offre to the ī ſacrifyce frely & moſt liberally And alſo my lorde god my createur & redemer / wt ſuche affeccyon / reuerē / laude and honoure with ſuche thankes / dignite & loue / & with ſuche faythe / hope & puryte I deſyre to receyue the thys daye as thy moſt holy & glorious mother the virgyne Mary deſyred & receiued the / whā ſhe mekely & deuoutly anſwered the Angel that ſhewed her the myſtery of thy incarnaciō & ſaide. Ecce ancilla dn̄i fiat michi ſecundū verbū tuū. That is to ſay / lo I am the hande mayde of god / be it to me after thy worde / & as thy bleſſed precurſour ſaynte Iohn̄ the Baptyſte moſte excellent of all ſayntꝭ was glad & ioyed in great ioy in ye holy ghoſt throughe thy preſence whā he was yet ī his mothers wōbe / & after whā he ſawe the walkynge amonge ye people very mekely & with deuoute affeccyon he ſayde ye frende of a ſpouſe that ſtandeth & hereth: ioyeth with great ioye for to here the voyce of the ſpouſe / & ſo coueyte I in great & holy deſyres to be enflamed & to preſente my ſelfe to the with all my herte & alſo I offre & yelde to the all the laudes of deuoute hartꝭ / the brēnyng affeccyons exceſſyue thoughtes / ſpiritual illuminacions / & heuēly viſyons / with all vertues & praiſinges done or to be done by any creature in heuē or in earth for me & for al thē that be cōmytted to my prayer: that thou mayſte be worthely lauded & glorified for euer / excepte lorde god my mynde & the deſyres of the manyfolde laudes & bleſſingꝭ that by me are to the due of ryght after the multitude of thy greatnes more than can be ſpoken: & all theſe I yelde to the & deſyre to yelde to the euery daye & euery momēt: & with al my deſyre & affecciō mekely exorte & pray al heuenly ſpirites & al faythful people to yelde with me thākinges & laudes to ye / & I beſeche the that al people tribus & tongꝭ may magnifie thy holy & thy moſte ſwete name with greate ioye and brenninge deuocion / and that al they that reuerently and deuoutly miniſter this moſte hygh ſacramēt / or with ful fayth receyue it maye thereby deſerue to fynde before the thy grace and mercye / & whan they haue obteyned the deuocyon that they deſyred & be ſpirytually onyed to the: & be therby wel cōforted & meruaylouſly refreſſhed and be departed fro thy heuēly table / that they wyl haue me pore ſynner in theyr remembraunce. Amen.

:That a man ſhall nat be a curyous ſercher of thys hooly ſacramente but a meke folower of Chriſte ſubduynge alway his reaſon to the fayth. The .xviii. Chapiter.

THou muſt beware of a curioꝰ & an vnprofitable ſerching of thys moſt profounde ſacram̄t if thou wylt nat be drowned in to greate deppeth of doutfulnes / for he that is ſerchoure of Goddes mageſty ſhalbe anone thurſte out of glorye: god is of power to worke muche more than mā may vnderſtande. Neuertheles a meke & an humble ſerchyng of the trouthe / redy alway to be taught & to talke after the teachynge of holy fathers is ſufferable: bleſſed is that ſymplicite that leueth the waye of harde queſtyons and goth in the playne & ſtedfaſt way of the cōmaundementes of god many haue loſte theyr deuocyon bycauſe they wolde ſerche higher thingꝭ thā ꝑteyneth to thē. Fayth & a good lyfe is aſked of the & na the hyghnes of vnderſtāding nor the depenes of the myſteryes of god / if thou may nat vnderſtāde nor take ſuch thingꝭ as be within ye / howe mayſt thou than comp̄hende thoſe thingꝭ yt be aboue the / ſubmitte thy ſelfe therfore mekely to god & ſubmytte alſo thy reaſon to faith: & the lyght of knowlege & of true vnderſtā dynge ſhalbe gyuen vnto the as it ſhalbe moſt profitable & neceſſary for ye / ſome be greuouſly tēpted of the fayth & of the ſacrament: but that is nat to be reputed to thē but rather to the enemy: therfore care nat for him nor diſput nat wt thy thoughtes nor anſwere nat to ye doutꝭ yt thyne enemy ſhall laye vnto the / but beleue the wordis of god & beleue his ſainctes & prophetes & ye wycken enemy ſhall fle away fro the: & it is ofte tymes muche profitable that ye ſeruauntes of god ſhulde fele & ſuſteyne ſuch doutes for their more ꝓfe / & comonly ye enemye tempteth nat vnfaithful people & ſīners whōe he hath ſure poſſeſſyon / but he tēpteth & vexeth in diuers maners the faithful & deuoute ꝑſons. Go therfore with a pure & vndoubted fayth & with an hūble reuerēce ꝓcede to this ſacramēt / & what ſo euer thou canſt nat vnderſtāde cōmitte it faythfully to god. For god wyll nat deceyue the / but he ſhalbe deceyued that truſteth ouermuche to hymſelfe God walketh wt the ſimple ꝑſons he opened hīſelfe & ſhewed himſelfe to meke perſons: he gyueth vnderſtandyng to thē that be poore in ſpirite: he openeth ye wet to pure clene myndes / & hydeth his grace fro curyous mē & proude mē. Mannes reſon is feble & weyke & anone may be deceyued / but faith is ſtable & true & can nat be deceyued / therfore all reaſon & al natural workyng muſte folowe faith without ferther reſoning for faith & loue in this moſt holy & moſt excellēt ſacrament ſurmonte & worke hygh in ſecrete maner aboue all reaſon. O the eternal god & the lorde of infinite power doth great thynges in heuē and in earth yt may nat be ſerched / for yf the workes of God were ſuche that they might be lyghtly vnderſtande by mānes reaſon / they were nat ſo meruaylous & ſo ineſtimable as they be.

¶Finis.
:A ſpirituall glaſſe.

REde diſtynctely. Pray deuoutly. Sighe depely. ★: Suffre pacietly. Meke you lowely. Gyue no ſentence haſtely. Speke but rath and that truely. Preuente your ſpech diſcretely. Do your dedes in charyte. Temptacyon reſyſte ſtrongly. Breke his hed ſhortely. Wepe bytterly. Haue compaſſyon tenderly. Do good worke buſily. Loue perſeueraūtely. Loue hertely. Loue faithfully. Loue god alonely / and all other for hym charytably. Loue in aduerſyte. Loue in ꝓſperite ☞ Thynke alwaye of loue. For loue is none other but god hym ſelfe. Thus to loue bringeth the louer to loue withoute ende. Amen.

:Here endeth the folowynge of Chryſte.
HEre after foloweth an Epyſtell of ſaynt Barnarde called ye golden Epiſtle which he ſent to a yonge religyous man whom he much loued. And to ye encreaſe of ye deuocyō of thē yt can rede Engliſhe & vnderſtande nat latyn tonge / it is tranſlated out of laten into Englyſhe in ſuch maner as hereafter enſueth. And it is in ſome bokes imprynted in the latter ende of the boke called in laten (Imitacio Chriſti) that is to ſaye in Englyſhe The folowynge of Chryſte.

☞Than after the ſayde Epyſtle folowe four reuelacyons of ſaynte Birget wherof the fyrſte treateth that nothinge pleaſeth god ſo muche as that he be beloued aboue all thynge. The ſeconde treateth of the lyues actyue and contemplatyue. The thyrde ſheweth that there ſhall be in tyme to come ſo greate deuocyon in gentyles / that Chryſten men ſpirytually ſhal be in maner theyr ſeruauntes. : The fourth declareth what thynges be neceſſary to hym that deſyreth to vyſyte the landes of the infideles.

:Hhere begynneth the Epyſtell of ſaynt Barnarde / whiche he ſente vnto a yonge relygyous man / whome he muche loued that is called the golden Epiſtell.

THat the wilderneſſe of relygyon / maye were pleaſaunte ſwere vnto the / and that thou ſhalte nat be in the ſyght of hym founde vnkynde / that was moſte mekely crucified for ye: I counſaile the yt nowe thou haſt takē it vpon the thou caſt it nat lyghtely awaye leſte happely an other more acceptable to God / than thou take it and occupye thy place / and that thou be caſte out as a ſtynkynge caryen. Conſyder therfore howe muche thou art bounde to the veraye true lambe / that is Chriſt whiche was ledde to be offered in ſacrifyce for the vppon the aulter of the Croſſe / and ſuffered many repreſſes / and mooſte harde ſcourgynges of theym: of whome he had ſuche compaſſyon that he wept tenderly vppon them. ★: Therfore that thou mayſte attayne to lyke thynge cal vnto thy lorde Ieſu with deuout prayer beſechynge hym that thou mayſte as a true membre be onyed throughe good vertuous workes / to be very true heed / that is Chryſte. ☞: But thou mayſte nat cone to that poynte withoute hys grace do helpe the as well before as after. For without grace all thy workynge ſhalbe vnprofitable and vayne / lyke as he watcheth in vayne that beleueth to kepe a cytie without our lorde. Therfore yf thou wylte fynde hys grace and be trewly ſolitarye / two thynges be neceſſarye vnto the. The firſte is / that thou ſo withdrawe thy ſelfe frō all tranſitory thynges / that thou care no more for them than yf there were none ſuche / and that thou ſette thy ſelfe at ſo vyle a pryce in thyne owne ſyght / that thou accompte thy ſelfe as nought / beleuynge all men to be better than thou arte / and more to pleaſe God. ★ Alſo what ſo euer thou here or ſe of Relygyous perſones / thynke that they do it of a good intente / thoughe it ſeme nat ſo / for mannes ſuſpition is ofte deceyued / and therfore iuge thou nothynge in certayne / ſpeake nother any thynge that may ſounde to thy owne prayſe / but laboure rather to kepe thy vertue ſecrete than thy vyces. ☞ In no wyſe ſpeake no yuell of no man / howe trewe and manyfeſte ſo euer it be / and more gladely gyue herynge whan a man is prayſed / than whan he is diſprayſed. Alſo whan thou ſpekeſte: let thy wordes be trewe / ſobre / apte / weighty / and of god If a ſeculer man ſpeake with the / and aſke of the many queſtyons / as ſoone as thou canſte breake of the tale / and ſet the to thoſe thynges that be of god. What worldely thynge ſo euer be happen to the or any other / howe dere beloued ſo euer he be vnto the / care nat for it / yf it be proſperous and lykynge / ioye nat in it / and if it be myſlykyng / ſorowe nat for it / but thynke all as nought / and laude and prayſe almyghty god. Seke ſolytarineſſe aſmuche as thou can ſo that thou mayſt diligētly take hede of thyne owne goſtely helth. Flye talkynge and vayne tangelynge as muche as thou mayſt / for it is more ſure waye to kepe ſcilence than to ſpeake. After complayne ſpeke nat tyl maſſe be done on the daye folowynge / but it be for a greate cauſe. ★ Whan thou ſeſte any thyng that diſpleaſeth the / conſyder whether there be nat lyke thynge in the that diſpleaſeth other / and yf there be cut it lyghtely awaye. And yf thou ſe or here any thynge that pleaſeth the / conſyder whether it be in the / and yf it beholde it warely / and if it be nat take it to the / and ſo it ſhalbe to the as a glaſſe to loke vppon. ☞ Grudge at nothynge towarde no man / but whan thou beleueſte it maye profyte hys ſoule helthe / howe greuous ſo euer it be to ye / neuer afferme nor deny any thynge hedyly / but lette thy denyenges and affyrmynges be alwaye tempred with diſcrecyon. Abſtayne thy ſelfe alwaye from all mockynges and fro all dyſſolute laughynges.☞★☜ In all thy ſayenges behaue the ſo that thou haue a certayne of all thy dedes and wordes that they be true / and thoſe that be doubtful / let them go as thynges that be euell. ☞: The ſeconde that is neceſſary vnto the is / that thou ſhalte ſo fully offre thy ſelfe to god that thou ſhalte ſay nothynge: nor do nothynge / but that thou beleueſte veryly wyll pleaſe hym / and take hede of thy ſeruyce with greate deuocyon / ſo that that thou ſayeſte with thy mouthe be alſo in thy herte. : Haue theſe thre thinges alwaye in thy mynde / what thou haſte bene / what thou arte / & what thou ſhalte be. ☞ what thou haſte bene / ſtynkynge corrupcyon. What thou arte / a veſſell full of dunge ☞ What thou ſhalte be / meate for wormes.☞ Alſo thynke on the paynes of them that be in hell / and that they ſhall neuer be ended. And that for a lytell delectacyon in thys worlde they ſuffre thoſe paynes. And lykewyſe thinke in the glorye of the kyngdome of heuen the whiche ſhall neuer haue ende / and that lyghtely and in ſhorte tyme it maye be wonne. ☞: And than remember howe greate ſorowe and waylynge ſhalbe to them that haue loſte ſo great a glorye for ſo lytell a thynge. Alſo whan thou haſte any thynge that dyſpleaſeth the or greueth the / thynke yf that thou ſhalte come to hell / thou ſhalte haue alwaye that dyſpleaſure / and all other alſo that thou mooſte dredeſt whan any pryncipall feaſte cometh / thynke on that Saynte that than is worſhypped in the churche of god / what thynges he ſuffred for Chryſte / for they were but ſhorte and what he wanne thereby / for they be euerlaſtynge. Thynke alſo that aſwell the tormentes of goodmen / as the ioyes of yuell men in thys worlde be paſte and gone / and that neuertheleſſe good men by theyr tormentes / haue receyued eternall glorye / and yuell men by theyr ſhort worldly ioye eternall payne / and though thou be neuer ſo ſlouthfull / yet take this lytell writynge and remembre and ymagyne all theſe thynges dilygently that I haue ſayde / and at the leſte bethynke the on the tyme that thou thus leſeſte / and that they that be in hell wolde gyue all the worlde for it. Whan thou haſte any tribulacions / thynke that they that be in heuen wante theym / and that they that be in hell haue many mo. Euery daye at the leſt whan thou goeſt to bed / examyne diligently what thou haſte thoughte the day before / what thou haſt done / & what thou haſt ſayde / & how thou haſt ſpent ye p̄cious time yt was gyuē the to win there in the kyngdome of heuen. And yf thou haſt paſte it well / thanke God and laude hym for it / and if thou haſte ſpent it yuell and neglygently: be ſory for it / and defer nat the nexte daye to be confeſſed: than I put this in the ende / to thentent that thou ſhalt diligently ymagine as it were two cityes before the / one full of all turmentes as hell is / the other full of all cō ſolacyon / as is the kyngdome of heuen / and that it behoueth the of neceſſyte to entre and come into the one of them / beholde than what might draw the againſt thy wyll vnto the yuell cytye / and what myght ſet the from the good cytye / and I trowe that thou ſhalt fynde nothynge that myght do it (yf thou woldeſte with all thine herte turne the to god / and puttyng away all neglygence / wolde mekely call to hym for grace and mercy) the whiche that is mooſte bleſſed aboue all vouche ſafe to graunte vnto vs. Amen.

:That nothynge pleaſethe God ſo moche as that he be beloued aboue all thyng as our lady ſheweth to ſaynt Birget by example of a pagan woman / whiche optayned great grace for the great loue ſhe had to her creature / as it apperyth in the .vi. boke of ſaynt Birgettes reuelacyons. The .l. Chapiter.

THe mother of god our lady ſaynte Mary ſpeketh to the ſpouſe of her ſonne ſaynt Birget / ſaienge thus. Nothynge ſo muche pleaſeth god / as that a man loue hym aboue all thynge / as I ſhall ſhewe to the by a ſymylytude of a Pagan woman / whiche knowynge nothynge of the faythe / thoughe to her ſelfe thus I knowe ſayde ſhe of what mater I am come in to thys worlde / and of what thynges I came in to my mothers wombe. And I beleue that it had bene impoſſible that I ſhulde haue had my body ſo knyt togyther as it is / and my reaſon and vnderſtandynge / but they had be gyuen vnto me / and therrfore I knowe well there is ſome creatoure and mayſter of me that hathe made me a reaſonable creaure / nat deformed me lyke vnto wormes or ſerpentes / wherfore me thynketh that though I had many huſbandes and all they called me / I wolde rather come at one callynge of my creatoure than at the callynge of them all. I haue alſo many ſonnes and many doughters / and ne neuertheleſſe if I ſawe them haue meate in theyr handes / and I knewe my creatoure to wante meate / I wolde take the meate from my chyldren and wolde gladly gyue it vnto my creatour / I haue alſo many poſſeſſyons / whiche I order after myne owne wyll / and neuertheles yf I knewe the wyll of my creatour / I wolde gladely leaue myne owne wyll and dyſpoſe them to his honour. But my doughter ſe what god dyd with thys pagan woman. He ſente vnto her one of his electe ſeruauntes / that inſtructed her in the faith / and god hym ſelfe viſyted her herte as thou mayſte well knowe and vnderſtande hereafter by the anſwere of the woman. ☞: For whan that man ſhewed vnto her that there was one god withoute begynnynge / and withoute endyng that is to ſay the creatoure and maker of all thynges / he anſwered and ſayde. It is well to be beleued that he yt hath created me & all thingꝭ / that he hath no creatour aboue hym / and it is lyke that hys life is euerlaſtynge that myght gyue me lyfe. ★: And whan the woman herde ferther that the ſame creatoure toke manhoude of a vyrgyne / and that he preched in this worlde / and taught the people in his owne perſone / ſhe anſwered. It is to beleue god in euery thynge / and than ſhe ſayde further : I pray the ſhewe me what be the wordes that my Creatoure dyd ſpeake and commaunde / for I wyll holly leaue myne owne wyll / and fully obey vnto hym / and to euery worde that he hathe ſpoken. Than whan he declared vnto her of the paſſyon of our lorde / of his croſſe / hys dethe / and of hys reſurrecciō. The woman with great wepyng anſwerered and ſayde. Bleſſed be my creatour yt ſo pacyently ſheweth hys charite in the worlde / that he had to vs in heuen. And therfore yf I loued hym / fyrſte bycauſe he created me / I am nowe more bounden to loue hym / bycauſe he hathe ſhewed me the ſtreght waye vnto heuen / and hath redemed me with hys precyous blode / and I am bounde therfore to ſerue hym with all my ſtrength and all ye partes of my bodye / and I am bounden alſo to remoue all my deſyre from me that I had / fyrſte to my poſſeſſyons / and to my chyldren and kynſmen / and onely to deſire to ſe my creatoure in hys glorye that neuer ſhall haue ende. Than ſayde our bleſſed lady to ſaint Birget (Lo doughter) Howe greate rewarde that woman had for her great loue. So is dayly gyuen greate rewarde to euery man after the loue that he hathe vnto god whyle he lyueth in thys worlde.

:Our lorde Ieſu Chryſte gyueth to his ſpouſe ſaynte Birget a notable doctrine of ye lyues Actyue & Contēplatiue which be notable ſygnifyed by Martha / and Mary Magdaleyne / that is to ſaye howe a man ſhall begyn & profyte in the lyfe ſpūall / & in grace and vertue that he may finally aſcende vnto the hyghe degre of the loue of god / & of hys neyghbour / whiche doctryne appereth in the .vi. boke of the reuelacyons of ſaynte Birget. The .lxv. Chapiter.

THe ſone of god ſpeketh to his ſpouſe ſaynt Birget / ſayenge thus. ★: There be two lyues whiche be lykened to Martha / & Mary Magdaleyne / & who ſo euer wyll folowe thoſe two lyues muſte make pure confeſſyon of all his ſynnes / takynge very contricyon for them / hauynge full wyl neuer after to offende. And the fyrſte lyfe as I do wytneſſe my ſelfe in my goſpell / Mary Magdaleyne dyd choſe whiche ledeth a man to contēplacion / that is to ſaye to the beholdinge of heuenly thynges / and that is the beſt parte and is the very way of the lyfe euerlaſtynge. Therfore euery man that coueyteth to folowe the lyfe of Mary / that is to ſaye the lyfe contemplatyue It ſuffyſeth to hym to haue onely the neceſſaryes for the body / that is to ſay clothynge without vanyte / mete and drynke in ſcarſyte / and nat inſuꝑfluytye. Chaſtitie without any yuell delectacyon faſtynge and abſtynence after the ordynaunce of the churche / and he that faſteth muſte take hede that he be nat ouermuche enfebled and made weyke by hys vnreaſonable faſtynge / leſte thoroughe that weyknes he be inforced to leaue his prayers and his counſayle gyuynge / or other good dedes / wherewith he myghte bothe profyte hym ſelfe and hys neyghboure alſo. And he muſte alſo dilygently take hede that he be nat through hys faſtynge ye more ſlowe to iuſtice / nor more ſlaker to the workes of mercy / for why: to punyſhe rebels / and to bryng infideles vnder the yoke of the fayth is requyſyte greate ſtrengthe as well of body / as of ſoule. Therfore euery ſeke perſone that wolde rather to the honour of god: faſte then ete / ſhall haue lyke rewarde for hys good wyll / as he that faſteth of charytie. And in lyke wyſe / he that for obedyence eteth / deſyring rather to faſte: thā to eate ſhall haue lyke rewarde as he yt faſtethe Seconde the contemplatyue man ſhall nat ioye of the honoure of the worlde / nor of the proſperyte thereof / ne ſorowe for his aduerſyte / but he ſhall ioye ſpecyally in thys / that wycked men be come deuoute men / that louers of the worlde be come louers of God / and that good men profyte in goodnes / and be through good labour and dilygence in the ſeruyce of god made dayly more deuoute than other ☞ Of this alſo the contemplatyue man ſhall ſorowe that ſynners be made dayly worſe and worſe / that almyghty god is nat beloued of hys creatures / as he ought to be / and that the commaundementes of God be diſpiſed and ſette at nought. ★ Thyrdely the contemplatyue man may nat be ydell / ne no more maye he that vſeth the actyue lyfe / but anone whan he hath taken his neceſſarye ſlepe he ſhall ryſe and thanke almyghty God with all his herte / for that he hath create and made all thynges / and that of hys charyte by takynge our nature he hathe reformed and renewed mankynde / ſhewynge by hys paſſyon and deathe the loue that he hath to man / whiche is ſo greate that none can be greater. Alſo the contemplatyue man ſhall thanke almyghty God for all theym that be ſaued / and for all them that be in purgatorye / and for them that yet be lyuynge in the worlde / prayenge mekely for them vnto our lorde that he ſuffre them nat to be tempted aboue theyr power. ☞: The contemplatyue man alſo muſte be dyſcrete in hys prayers / and well ordered in hys laudes and prayſynges of God / for yf he haue ſufficyent to lyue with withoute laboure or buſyneſſe / he muſte make the longer prayers. And yf he be wery and temptatyon ryſe in hys prayers / he may laboure with his handes ſome honeſte and profytable werke / eyther for hym ſelfe yf he haue nede or for other. ☞ And if he be in maner yrkeſome with bothe / that is to ſaye: with prayer and laboure / than he may haue ſome other honeſt occcupacion or here ſome good holſome wordes / or profytable counſeyls in all ſobernes / all ſcur ylytie and vncleane wordes ſette aparte tyll the body and ſoule be made more apte / and more able to the ſeruyce of god. ★ And if the contemplatyue man haue nat ſufficyent to lyue with all / but through his labour / than maye he make the ſhorte prayers for hys neceſſarye labour / and that laboure ſhalbe the perfeccion and encreaſynge of hys prayer / and if he can nat laboure nor maye nat / than let nat hym be aſhamed / ne thynke it nat greuous to begge / but rather that he be ioyous for it / for than he foloweth me the ſonne of God that made my ſelfe poore: to make man ryche / and yf the contemplatyue man be vnder obedyence / than he muſte lyue after the obedyence of hys prelate / and hys rewarde ſhalbe double more than yf he were at lybertye. Fourthly the contemplatyue man maye nat be couytous / no more maye the actyue man / nor he maye nat be prodygall for as the actyue man dyſtrybuteth temporall goodes for god / ſo the contemplatyue man muſt diſtrybute hys ſpirytuall goodes. Morouer yf the contemplatyue man wyll haue almyghty god inwardly in his herte: let hym beware to ſaye thus as many do. It ſuffyſeth to me yf I can ſaue myne owne ſoule / for yf I can do ſo / what haue I to do with the dedes of other men / or yf I be good my ſelfe / what is it to me howe other lyue. O my doughter / they that ſay or think ſo / if they ſawe theyr frende diſhoneſte and troubled / they wolde renne with all theyr power to the deathe / that theyr frende myght be delyuered out of his trouble / ſo ſhall the contemplatyue man do / he muſt ſorowe that almyghty god is offended that hys brother whiche is his neyghbour hath occaſyon to offende. And if any fall into ſyn / the contemplatyue man ſhall endeuoure hym all that he can to helpe hym oute of his ſynne with all diſcreſſyon. And yf he haue trouble or perſecucyon for it / lette hym leaue that place and ſeke an other place that is more quyet. For I my ſelfe that am very good / ſayde vnto my diſcyples thus. If they perſecute you in one cytie flye ye in to an other: and ſo dyd Paule / the whiche by cauſe he ſhulde be more neceſſarye an other tyme / was let go by a wall in a baſket. Therfore that the contemplatyue man may be lyberall and pitious / there be fyue thynges neceſſarye vnto hym. The fyrſte is a houſe in the whiche his geſtes maye ſlepe. The ſeconde is clothynge to clothe the naked. The thyrde is meate to fede the hungry. The fourth is fyre to warme theym that be colde. The fifte is medicins for them that be ſeke that is to ſaye: good confortable wordes with the charyte of god. :★The houſe of the contemplatyue man is his hert / wherof the yuell gheſtes be all tho thinges that trouble hys hert / that is to ſaye / wrathe / heueneſſe / couetyſe / pryde / and many other lyke. Therfore all tho vyces whan they come / they ſhall in maner lyke as gheſtes that be on ſlepe / and as they that be at reſte. ☞ For as an hoſte receyueth yuell gheſtes / and good with pacyence / ſo the contemplatyue man muſte ſuffre all thynges / for god throughe vertue of pacyence / and in no wyſe to conſent to vyces / nat to them that ſeme leſte ne to delyte in theym / but as muche as he maye be lytell and lytell throughe the helpe of grace / to remoue them clerely out of the herte. And yf he can not clerely remoue theym / he muſte ſuffre them pacyently agaynſte his wyll as enemyes: and neuer to aſſent to them knowynge certeynly that they ſhall profyte hym to the greater rewarde in heuen and nat to dampnacion. Seconde the contemplatyue man muſte haue clothes to cloth his gheſtes / that is to ſay mekeneſſe bothe inwarde and outewarde / and compaſſyon of mynde for the afflyction of hys neyghbour. And yf the contemplatiue man be dyſpyſed of ye worlde lette hym thynke howe I the God almyghty beynge contempned and dyſpyſed ſuffred pacyentely / and whan I was iudged I helde my peace / and whan I was ſcourged: and crowned with thornes I murmured nat. The contemplatyue man alſo muſte take hede / that he ſhewe nat to them that reproue hym / or rebuke hym any ſynnes of anger or impacyence / but that he bleſſe thē that perſecute him / that they that ſe it may bleſſe god whome ye contemplatyue man doth folowe / and almyghty god ſhal gyue bleſſynges for tho maledi cyons. The contemplatyue man muſte be ware alſo that he do nat ſpeke yuell of them nor rebuke them that do greue hym / for it is dampnable to bacbyte other / and wylfully to here them that do bacbyte / or thoroughe impacyence for to reproue or rebuke hys neyghbour. Than that the contemplatyue man maye haue perfytely the gyfte of mekenes and pacyence / he muſte ſtudy to admonyſſhe and warne them that do bacbyte other / of the greate peryl that they ſtande in / and that he exorte theym in all charyte with wordes and with examples to perfyte mekenes. Alſo the clothynge of the contemplatyue man muſte be compaſſyon / for yf theſe hys neyghbours do any ſynne: he muſte haue compaſſyon of hym / prayenge to almyghty god to haue mercy vpon hym. ★: And yf he ſe hym ſuffre any wronge or hurte / or reproue: he muſte be ſory for hym and helpe hym with hys prayers / and with his ayde and dilygence / and that yf nede be before the greate Men of the worlde for the true perfyte compaſſyon ſekethe nat that is hys / but that is hys neyghbours. And yf the contemplatyue man be ſuche a one that he is nat herde with prynces / and that it profytethe nat that he go out of hys ſelfe. ☞: Than he ſhall praye hartely for theym that be in trouble and almyghty god that is the beholder of mannes herte / for the charytye of hym that prayeth / ſhall turne the hertes of the people to the peace and quyetneſſe of hym that is in trouble / ſo that he ſhall eyther be delyuered oute of hys trouble / or he ſhall haue pacyence ſente hym of god to ſuffre it / and ſo his rewarde ſhalbe doubled. Therfore ſuch clothynge / that is to ſay: mekenes and compaſſyon muſt be in the herte of the contemplatiue man for nothynge ſo myghtely draweth god in to the herte as mekenes and compaſſyon of the neyghbour dothe. Thyrdely the contemplatiue man muſt haue meate and drynke for hys geſtes / for ſomtyme yuell geſtes do lodge in the herte of the contemplatiue man / that is to ſay whan the herte is drawen fro beholdynge of it ſelfe: and coueteth thynges delectable / to ſe worldely thynges / to haue poſſeſſion of temporall goodes. ☞ And whan the eeres deſyre to here hys owne honowre / the fleſſhe deſyreth to delyte in carnall thynges / the ſpirite leyth excuſe of his fraylneſſe / and that ſyne is but lyght and whan there cometh a paynfulneſſe and an hardeneſſe for to do good dedes / and a forgetfulneſſe of thynges to come. :And whan he thynketh hys good dedes great and forgetteth hys yuell dedes. Agaynſte all ſuche gheſtes it is neceſſarye for the contemplatyue man to haue good counſeyle / and nat to dyſſemble as thoughe he were a ſleape / but that be armed ſtrongely with trewe fayth anſwere vnto ſuche gheſtes: ſayeng thus. I wyll haue nothyng of temporal goodꝭ but barely for the ſuſtaynynge of my bodely kynde / and I wyll nat ſpende houre nor time but to the honour of god nor I wyll nat take hede what is fayre or foule in the worlde / ne what is pleaſaunte or diſpleaſaunt to the fleſſhe: or ſauoury / or nat ſauoury to the mouth / but to ye pleaſure of god and helthe of my ſoule / for I wolde nat lette one houre but to the honour of god. Such a wyl is mete & drinke for the gheſtes that come / and that anſwere extyncteth and putteth awaye all inordynate delytes and pleaſures of the worlde and of the fleſhe. Fourthly the cō tēplatyue man muſte haue fyre to warme his gheſtes and to gyue them lyght / this fyre is the herte of the holy ghoſt / it is impoſſible any man to leaue his owne wyll or to forſake the carnall loue of his frendes or the loue of ryches / but thoroughe the inſtincte and hete of the holy ghoſte. Alſo the contemplatyue man / howe holy and perfyte ſo euer he be / maye nat of hym ſelfe begynne nor contynue in good lyfe withoute helpe of grace in the hooly goſte. Therfore that the contemplatyue man may ſet a lyght before hys gheſtes. Fyrſt lette hym thynke thus: Almyghty God hath created me / that I ſhulde honoure hym aboue all thynges. And in honourynge hym / that I ſhulde loue hym and drede hym / and he was borne of a virgyne to teache me the waye to heuen / and that I ſhulde folowe that waye in all mekenes. ☞ And with his deathe he opened the gates of heuen / that I ſhulde with grēate deſyre haſt me thyther. Alſo the contemplatyue man muſte examyne diligently all his dedes / all his thoughtꝭ and all his affeccyons / that is to ſay how he hath offended god / and howe paciently god ſufferethe man / and howe many wayes he calleth man vnto hym / ſuche thoughtes and ſuche gheſtes of the contemplatyue man: be in maner but as they were a ſlepe / but they be illumynate with the fyre of ye holy ghoſt / the which fyre than comethe in to the herte whan the contemplatyue man thynketh howe reaſonable it is to ſerue God / and whan he thynketh that he had leuer ſuffre all payne / than wyttyngly no prouoke God to wrathe / whoſe goodnes hys ſoule is create and made / and it is alſo redemed with hys precyous blode. Than alſo the herte hath hete of his heuenly fyre / that is the holy ghoſte / whan the ſoule thynketh and dyſcernethe to what intente euery gheſt / that is to ſaye / euery thought ommethe. ☞ And whether it moue the mynde to couyte ioye perpetually or trā ſitorie / and that he leaue no thought vndyſcuſſed: ne vncorrected with drede of god. ★: Therfore that thys fyre maye be goten / and whan it is goten that it may be falſely kepte. ☞: The contemplatyue man muſte laye to drye ſtickes / that is to ſaye: he muſte dilygently take hede of the mocyons of the fleſſhe / that it rebell nat agaynſte the ſpiryte. And he muſte put to all hys dylygence that the wordes of pitie and good prayers maye be deuoutly encreaſed / wherewith the holy ghoſte may haue delyte / but he muſte ſpecyally knowe and conſyder that where a fyre is made in a cloſe veſſell that hath no auoydaūce anone the fyre goeth oute / and the veſſell wereth colde. : So it is with the contemplatyue man / yf he wolde nat lyue to nothynge els but that he myght do honour to God / It is expedyent that his mouth be opened / and that the flame of hys charytye go forthe. Than is the mouthe opened whan by hys ſpeakynge whiche procedeth of feruent charytye / he getteth ſpiritual children to god / but the cōtemplatyue man muſte take good hede that he open his mouth to preach / where good men ſhalbe made more feruent / and where yuel men may be amended / where ryghtwyſenes maye be encreaſed / and yuell cuſtomes maye be put awaye. For the Apoſtle Paule ſomtyme wolde haue ſpoken but the holy ghoſt dyd prohybyte hym / and ſomtyme he helde hys peace / and whā tyme conuenyēt cam (he ſpake) and ſomtyme he vſed ſofte wordes / and an other tyme more ſharper wordes / and alwaye he ordered his wordes to the honour and glory of god / and to the confortynge and ſtrenthynge of the fayth. And if the contemplatiue man may nat preache but he hath good wyll and connynge to preache and lacketh good hearers / he muſte do as the fore dothe / the whyche goth about many mountaynes and ſerchethe with hys fete in many places and where he fyndeth the ſofteſte place / and mooſte apte for hym / there he maketh a dene to reſt hym in. So the contemplatyue man muſt aſſay with wordes / with examples / and with good prayers / the hertes of many people / and where he fyndeth the hertes moſt apt to here the wordes of god / there he muſt tary in counſaylynge and inducynge the people to God all that he can. The contemplatyue man alſo muſte labour al that he can that cō uenient auoydance maye be had for hys flame / for the greater that the flame is the mo be illumined and made hote therby. Than hath the flame conuenyente auoydaunce / whan the contemplatyue man neyther dredeth rebukes ne coueyteth nat hys owne prayſe / whan he neyther dredeth aduerſites / ne delyteth hym nat in proſperytyes: and than it is more pleaſure to God that he do hys good dedes openly than pryuely / that they that ſe them maye glorifye god. And it is to vnderſtāde: that the contemplatyue man muſte put forthe two flames / one ſecretely / an other openly / that is to ſaye he muſte haue a double mekenes. ☞: The fyrſte muſte be within forth in the herte. the ſeconde muſte be without forth to the worlde. The firſte is that the contemplatyue man thynke hym ſelfe vnworthy and vnprofytable to all good warkes. and that he preferre nat hym ſelfe in hys owne ſyght aboue no man / ne that he coueyte nat to be lauded nor to be ſene in the worlde that he flye pryde / and deſyre god aboue all thynge / folowing hys wordes & his teachinges. And if the contemplatyue man put forth ſuch a flame with good warkes / than hys herte ſhalbe illumyned with charytye / and all the contrarious thynges that come vnto hym ſhall lyghtly be ſuffred and ouercome. The ſeconde flame muſt be openly / for if perfyte mekenes be in the herte / it muſte alſo appere in hys apparell without forthe / and be herde in hys wordes / and be performed in hys dedes. True mekeneſſe is in the apparell / whan the contemplatyue man coueytet more to haue clothynge of ſmal pryce whiche is profitable / than clothyng of greater value wherby he maye fall in to pryde / and in to a deſyre to be ſene in the worlde / for that apparell that is lytell worth: and is called in ye worlde vyle and abiecte / is very fayre and precyous before god / for it prouoketh mekenes. And that apparrell that is of greate pryce and is called fayre in the worlde / is very foule and vnſemely before god / for for it takethe awaye the fayrenes of aungels / that is to ſaye mekeneſſe. ☞: But yf the contemplatyue man for any reaſonable cauſe be conſtrayned to haue an habyt ſomwhat better than he wolde: let hym nat be troubled therfore / for hys rewarde ſhall therby be encreaſed. Alſo the contēplatyue man muſte haue meakenes in his mouth / that is to ſaye in ſpekynge meke thynges / eſchewynge all rybaldry and ſuperfluytye of wordes / nat ſpeakynge ſubtylly ne diſceytfully / ne preferrynge his ſentence before other. And yf the contemplatyue man here hym ſelfe prayſed for any good dedes / lette hym nat be lyfte vp in hys hert therfore / but that he anſwere thus. All laude and honour be to god that gyuech all thynges. What am I but duſte in the wynde / or what goodnes commethe of me that am nought elles but drye earthe withoute water? ☞: And yf he be reproued in the worlde / lette hym nat be moued therwith / but that he anſwere thus. I am worthy all thys and muche more for I haue ſo ofte offended god / and haue nat made amendes therfore agayne. Therfore praye ye for me therby ſuffring of ſuche temporall reproues / I maye eſcape the ſhames and reproues euerlaſtynge. ★ And yf the contemplatyue man be prouoked to anger or wrathe by the vngoodly dealynge of hys neyghbours lette hym be well warre & take good hede that he anſwere nat vndiſcretely / for cō menly pryde foloweth anger and wrath. Therfore it is good coūſayle / that whan anger or pryde come: that he holde hys peace ſo longe tyme / tyll the wyll maye aſke helpe of God to ſuffre / and to take good auyſemente howe and what to anſwere / that he maye fyrſte ouercome him ſelfe / and than the wrathe ſhalbe abated in the herte / ſo that he maye anſwere wyſely to them that be vnwyſe. ☞::Thou ſhalte knowe alſo that the deuyll hath greate enuye to a contemplatyue man: and yf he can nat hynder hym by breakynge of the commaundementes of god / than he wyll ſtyrre hym to be eyther lyghtly moued with wrathe / or to be dyſpoſed to ſomme vayne and vndyſcrete myrth / or elles to haue ſome vayne and vnprofytable wordes. ☞: Therfore the cōtemplatyue man muſt alway aſke helpe of god that all hys wordes and dedes be gouerned by hym and be holly directed vnto hym. And the contemplatyue man muſte haue mekeneſſe in all his workes / that is to ſay / that he do nothynge for worldly prayſe / ne that he attempte no newe thynge of hym ſelfe / and that he be nat aſhamed of no worke how vyle ſo euer it be / ſo that he maye therby pleaſe god / that he flye ſyngularytye that he do good to all that he can / and in euery good dede that he dothe / thynke that he myght haue do better. : Alſo he muſte choſe to ſytte rather with poore men than with ryche / rather to obey thā to commaunde / to kepe ſcylence rather than to ſpeake / to be ſolytarye than to be with myghty men or with hys worldely frendes. : Alſo the contemplatyue man muſte hate hys owne wyll / ofte remembre his dethe / flye curioſyte / all murmuringe and grudgynge / alway remembre the ryhgtwyſeneſſe of god / and take hede of his owne affeccyons. Alſo the contemplatyue man muſte ofte vſe confeſſion be ſtable and dilygent in his temptacyons / and nat be deſyre to lyue to none other entente / but that the honoure of God / and helthe of ſoules maye be encreaſed. ★Than if the contemplatyue man that hath ſuche affeccyons and ſuche deſyres as is ſayde before / be choſen into the offyce of an Actyue man / and of obedyence and charyte to god he taketh vpon hym the rule of other he ſhall haue a double rewarde / as it maye appere by thys ſymylytude. ★ There was a myghtie man that had a ſhyppe charged with precious marchaundiſes / whiche ſayde to hys ſeruaunt this. ★ Go ye with this ſhippe to ſuche a porte / for ther I ſhall haue ryght greate encreaſe / if ye wynde ryſe laboure manfully and yrke nat at it / for your rewarde ſhalbe great. After as the ſeruaūt ſayled / a greate wynde roſe / the ſtormes wexed greate and the ſhyppe was toſſed and broken greuouſly. Than the gouernour of the ſhippe wexed wery and ſlowe and all that were in the ſhip diſpeyred of theyr lyues / and agreed to go to ſome other porte whyther as the wynde wolde dryue them / and nat to that porte that their lorde had appoynted them to. And that hearynge / one of the mooſte faythfull ſeruauntes and mooſte feruente / ſorowynge throughe greate zele and loue that he had to hys Lorde toke vpon hym the gouernaunce of the ſhyppe / and with ſtrength brought the ſhyppe to the porte that the lorde aſſigned them to go to. ☞:Is nat that man that ſo manfully brought the ſhyppe to the porte / worthy to haue greater rewarde than any of his felowes? Yes trewely. ☞: So it is of a good ruler that for the loue of god / and helthe of ſoules / taketh vppon hym the charge of gouernaunce of other / and careth nat for the honour / and trewely he ſhall haue a double rewarde. ★ Fyrſte he ſhall be parte taker of the good dedes of al them that he bringeth to the ſafe port. Seconde his glorie ſhalbe encreaſed without ende. And contrarywiſe it ſhalbe of them that come to honoure & prelacy by theyr ambicyon for they ſhalbe parte takers of all the paynes and offences of all them that they toke vppon them to rule. Seconde theyr confuſion ſhal neuer haue ende for prelates that coueyte honoures / be more lyke to ſtrumpettes than to prelates / for they deceyue theyr ſubiectes by theyr yuel examrles and theyr yuel wordes / and be nat worthy to be called neyther Contemplatyue mē nor Actyue mē / but they amende and do due penaunce. Fyftly the cōtemplatyue man muſte gyue medicyns to his gheſtes / that is to ſaye / he muſte conforte them with good wordes / and to all thynges that come / lykynge or myſtykynge / pleſaunt or dyſpleaſaunt he muſt ſaye thus. I wyll euery thynge that it pleaſeth our lorde that I ſhulde wyll / thoughe I ſhulde go vnto hell. ☞ And truely ſuche a wyll is a medicine to all thynges that come vnto the herte / and is all delyte in a troubles that come / and a greate temperaunce in all proſperyte. ☞ But bycauſe the contemplatyue man hath many enemyes / therfore he muſte ofte make confeſſion / for as longe as he wylfully abydeth in ſynne / hauyng tyme and oportunytie to be confeſſed / and is neglyente or hedeth it nat he is rather to be called an Apoſtata before god than a contemplatyue man. The actyue lyfe. ☞: Alſo the dedes of a man that lyueth in the actyue lyfe. Thou ſhalte vnderſtande that thoughe the parte of the contemplatyue man be beſt / that yet the parte of the actyue man is nat yuell but it is very laudable / and muche pleaſaunt to god: therfore I ſhall ſhewe the uowe howe the actyue man muſte order hym ſelfe. ★: He muſte haue as ye contemplatiue man hath fiue thinges. The firſt is true faith of holy church The ſeconde is that he knoweth the commaundementes of god and the coūſailes of the euangelycall truthe / and them he muſt performe / in wyll / worde / and dede. :Thirdely he muſte refrayne his tonge from all yuell wordes / that are agannſte god and hys neyghbour / and hys handdes from all vnhoneſte and vnlaufull dedes. And hys mynde from ouermuch deſyre of worldely goodes / and from ouergreate delyte of worldly pleaſures / and lerne to be contente with that God hath ſente hym / and to deſyre no ſuperfluous thynges. Fourthly he ſhall do the dedes of mercye reaſonably in all mekeneſſe / ſo that for truſte of tho good dedes / he in nothynge offende god. Fyftly he muſte loue god aboue all thynges / and than hym ſelfe / as Martha dyd / for ſhe gaue her ſelfe gladly to me folowynge my wordes and dedes / and afterwarde ſhe gaue all her goodes for my loue / & lothed all temporall thynges deſyryng onely thynges euerlaſtynge / and therefore ſhe ſuſteyned all thynges pacyently as they came / and cared as well for the helth of other as of him ſelfe / thynkynge alwaye on my charitye & on my poſſyon / and ſhe was glad in troubles / mery in aduerſities / and loued all people as a mother her chylde. She wolde alſo ofte folowe me whan I was in the worlde / deſyrynge nothynge but to here me. She alſo had compaſſyon of them that were in trouble. ★: She conforted theym that were in heuyneſſe / releued them that were ſyke / ſhe curſed no man ne ſayde yuel to no man / but diſſymuled the yuell maners of her neyghbours all that ſhe myght / and prayde alwaye for them. ☞: Therfore euery man that deſyreth to lyue charytabely in the actyue lyfe muſte folowe Martha / louynge his neyghbour to the ende that he maye come to heuen / but nat to fauoure his ſynne or yuell lyfe / flyenge hys owne prayſe / and pryde and doubleneſſe of hert and wrath and enuy he may nat folowe. But thou ſhalte vnderſtande / that whan Martha prayde for her brother Lazar that was deed / ſhe came fyrſte to me / but her brother was nat rayſed forwith vppon her commynge / but afterwarde Mary was called / and whan ſhe came than at ye prayer of them both togyther their brother was reyſed from deathe. So it is ſpirytually / for he that deſyreth perfytely to come to the lyfe contemplatyue muſt firſte exercyſe him ſelfe well in the Actyue lyfe / labourynge all that he maye to the honoure of god in good bodily labours. And lerne firſte to reſyſte all fleſſhly deſyres / and to withſtande mightely the fendes temptacyons / and than he maye afterwarde with good delyberacyon aſcende to the hygher deg e that is to ſaye to the lyfe contemplatyue / for he that is nat proued and well aſſayed with temptacyons / and hath nat yet fully ouercomme the yuell mocyons of the fleſſhe / maye nat holly ſette hym ſelfe to heuenly thynges. But who is the deed brother of the actyue man and of the contemplatyue man / but their vndiſcrete dedes / for many tymes a good dede is done with an vndiſcrete entent & of an vnconſtaunt mynde / and therfore it is but as it were deed. ★: Wherfore that a good dede may be acceptable to god / it is rayſed agayne and commeth to lyfe by the actiue man and by the cōtemplatyue man / that is to ſaye whā the neyghboure is purely loued for god and to god / and god is onely deſyred for him ſelfe aboue all thinges And than euery good dede of man or woman is pleaſaūt to god. Therfore I ſaide in my goſpell / that Mary had choſen the better parte.

☞:The lyfe of the actyue man is good whan he ſorowethe for the ſynnes of his neyghbours / but his parte is better whā he laboureth all that he maye that hys neyghbours maye do well / and perſeuer well vnto the ende / and that he do al that he dothe for the loue of god. But the part of the contemplatyue man is beſte whan he onely beholdeth heuenly thinges / and the helth of ſoules. Whan the mynde is fulfylled with good affec yons / & whan he is well at reſte from the clamorous noyſe of worldely buſyneſſe / and thynketh alwaye God to be preſente vnto hym / and ſetteth hys medytacyons fully in the loue of God / and laboreth feruente fully therin both daye and alſo the nyght.

Chriſte ſaythe / that the deuocyon of thinfideles in tyme to come ſhalbe much more than the deuocyon of the chryſten men / and they ſhall all ſynge ioye be to the father / vnto the ſonne / and to the holy gooſt / & honour to al his ſaintes. Amen. The .vi. boke of the reuelacions of ſaynt Byrgete / the .lxxxiii. Chapiter.

THe ſonne of god ſpeketh vnto hys ſpouſe ſaynte Byrget / ſainge. Thou ſhalte knowe that yet there ſhalbe ſo muche deuotyon in the infideles / that chriſten men ſhalbe as theyr ſpirytuall ſeruauntes / and ſcrypture ſhalbe fulfylled that ſaythe. ☞: The people nat vnderſtandynge ſhall gloryfye me / and deſertes ſhalbe buylded agayne / and they ſhal all ioye be vnto the father / to the ſonne / and to the holy ghoſte / and honour vnto all the Sayntes. Amen.

.What thynges be neceſſary to hym that deſyreth to vyſyte the landes of the infidels. The .vi. boke of ye reuelacions of Saynte Byrgette. The .xl . Chapiter. in the ende of the ſayde Chapiter.

THe ſonne of god ſpeaketh to ſaynt Byrget / and ſaith he that deſyreth to viſyte the landes of the infidels ought to haue .v. thynges. The firſte is that he diſcharge hys conſcyence with true confeſſyon & contricion / as thoughe he ſhulde forth with dye. Seconde that he putte awaye al lyghtneſſe of maners and of apparyll / nat takynge hede to newe cuſtomes or vanytyes / but to ſuche laudable cuſtomes as his aunceſters haue vſed before tyme. Thyrdly that he haue no temporall thynge but / for neceſſytye and to the honour of god / and yf he knowe any thynge vnryghtwyſely gotten eyther by hym ſelfe or by his aunceſters that he reſtore it / whether it be lytel or greate. Fourthly / that he labour to the intente that the vnfaythfull men maye come to the true catholycall fayth / nat deſyringe theyr goodes ne catell: or any other thing but to the onely neceſſytye of the bodye. ☞:Fyftely that he haue full wyll gladly to dye for the honoure of god / and ſo to dyſpoſe hym ſelfe in laudable conuerſacyon that he maye deſerue to come to a good and a bleſſed endinge. Amen.

¶FINIS.