Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	love_n	love_v	4,041	5	6.5654	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09502	Spirituall exercyses and goostly meditacions and a neare waye to come to perfection and lyfe contemplatyue, very profytable for religyous, and generally for al other that desyre to come to the perfecte loue of god, and to the contempte of the worlde. Collected and set foorthe by the helpe of god, and diligente laboure of F. Wyllyam Peryn bacheler of diuinitie and pryor of the friers preachers of greate Sayncte Bartholomes in Smythfyelde.	Peryn, William.; Essche, Nicolas van, 1507-1578. Exercitia.	1557 (1557)	STC 19784; ESTC S114592	137,241	328

therfore greate cause to loue hym agayne and to shew louyng kindnes vnto so curtyse and kynde louer and lorde god Nowe if thou canst feele thy harte mouyd vnto loue towardes thy lorde Iesu by thys or lyke comtemplacyon of hys benefites and of his infinite goodnes that hath loued the from the beginning of the world wyth an euerlastyng charyte then shalte thou procede and force thy wyl and affection to these thre sortes or degrees of loue The fyrst is bare loue that is to saye thou must moue thy selfe to loue hym only and forsake al loue that thou berest to thy frendes kynsfolkes apparel bokes and of any other thing in thys world For thou canst not loue these and loue god only For he wil haue al thy loue as he is most worthy and must be louyd barely alone wythoute any thing wyth hym For so dyd oure lord Iesu hang al bare and nakid of al frindes conforte and of al thynges vpon the crosse Yf thou can fynde and feale this pointe of loue in thy harte then must thou procede laboure to haue loue Thou must haue no desyre to any thyng created and specyally this pure loue is when thou hayst ful mortyfied in the al natural passions and vyces as angrynes melancolly inordinate Ioy lyghtnes suche other so that the powers of thy soule be pure and cleane from al sinful inclynacions and dysorder cleane delyuered from al imaginacions or any lettes or impedymentes of the pure and synceare loue of god that they may imbrace their lord god with most pure clene loue Thurdly thou must procede to come to the thurde poynte of loue that is thou must loue thy lorde god with vehemeÌ„te strong and affectuous loue And this loue compriseth the other two aforsayd loues makyth the one wyth god and makyth the towardes al other thynges as it were insensyble and feltyst nothing els but only thy owne moost swetest loue Iesu Heare of commyth it that thou canst and shalte remayne styl in god wher euer thou becomyst and wyth whom soeuer thou be For thys loue wyl neuer suffer the to cesse from louyng of thy deare Lorde Iesu nor wil not suffer the to rest but make the bestowe al that thou arte to the glory and honoure of thy lorde god And of this loue it is that thou woldest if thou coldyst make of euery lytle grasse thou seist some excelleÌ„t creature that it myght loue and laude the lorde thy god wyth the. Yea if it were possible thou woldest make of euery maÌ„ an whole heueÌ„ and so many heauens as ther are men and offer them vp to god wyth al thy harte and moost pure and louely desyre to hys glory laude prayse and honoure Now wheÌ„ thou fealyst this threfolde loue in thy hart kindlyd and thou altogether incensid and set on fyre wyth the loue of thy lorde thou muste recolecte and gether to gether with force al thy wyttes sencies and powers of thy body and soule as it were wyth in thy self as though thou were deade from al other thinges in the worlde And so as one ful of loue thou shalt approche vnto the most gracious most louinge and most swete hart of thy Lord Iesu Thou shalt enter therin as into an infinite sea of goodnes botomlesse depeth of vnmesurable loue and charitie wyth these foure exercyses But yet whether thou feale in thy hart these pointes of loue or no thou shalte procede neuerthelesse and folowe wyth these foure exercises and haue a good wyl and desyre to haue these pointes of loue and this shal suffice I trust in god for a beginner vntyll god geue to the grace of this loue for it is a syngulare gyfte But thou must eare thou enter these four exercises in the hart of Iesu make this peticion vnto that moost blessyd and mercyfull harte saynge O Most dearest louer of my soule my moost swete sauiour Iesu whiche of thy infynite charytie and most tender loue that thou baryst vnto my pore synfull soule sufferdst moost payneful passioÌ„ and and moost cruell and dreadful death in the same charytie and loue in the most blessid merites of the same passion and death grant I beseke the that moost excellente gyfte of loue and charitie that I may be set on fyre and so incensed wyth the moost feruente and syngulare loue of the that I may loue nothing but the alone that neather frynde nether louer nether anye thynge in this world be it neuer so pleasant or profytable may haue any parte of my loue but thou only Â¶ Graunte me also cleane and pure loue in al the powers and sences of my soule body that they may be pure from al passioÌ„s and inclynatioÌ„s to sin disorder of sinfull corruption that my soule in al her myghtes powers may wtout let or impedimente frely wholy loue that her creatoure redemer herswete spouse most faithful louer GrauÌ„t me also most mercyful lord to loue the vehemeÌ„tly affectuously that I maye be towardes al other thinges dead as it were insensyble wythout any fealyng That I may not feale nor perceaue any thynge but the only my dere lorde and louer Iesu that where euer I be wyth whome euer I be I may neuer forget quayle or slake in thy burning loue that I may neuer stynte nor cesse to bestowe al that I am and can to thy glory and honour and worshyp and neuer to be satysfyed in wel doynge to thy sempyternal honour and my soule helthe THen shalt thou approch with moste harty affeccyon and deuocyon vnto the blessed hart of Iesu recollectyd as is aboue saide in al thy powers sensies of body and soule and shalt enter in as it were in to that most blessed tresure howse of grace and bottomlesse fountayne of al goodnes with these fowre exercyses folowynge Fyrst thou shalte make from the bottome of thy harte or as wel as grace shal helpe the resingnacion offerynge thy selfe bodye and soule whooly with al that thou art and haist and al creatures moost frealy vnto hys moost louely wyl and blessyd pleasure in thys world to the end here of for euer to abyde al aduersytie pressure or sorow of hart al payne of bodie vnto al thynges that is possyble to come vnto the at his wyl Yea to abyde the paynes of hel yf it shulde be his pleasure for hys loue thou must be redye that he may haue and vse the as hym pleasyth euen as he hadde the at his pleasure ear thou wer creatid Thou muste make this oblacyon thus in thy hart and desyre MOOst mightiful and most louing lord Iesu al thing that I haue and that I am and al thynges in this worlde in heauen and in earth are thyne Wherfore moost gracious good lorde I here offer yelde vp to thy blessyd wyl and pleasure my soule my body wyth all my substance that I am or that I haue and al creatures that euer were or shal

accordydg to the example of oure sauyor Iesu who in moost payne and sorow whiche began in the gardyn vpon thursday at night abydyng therin vnto the moost paynefull deathe vpon the crosse cleane destytute of al coÌ„fort sensible consolacion as thoughe he had byn the very ennemy of god onely hauyng the essencyal loue and charytie of god but in al other consolacyon he was moste perfectly resigned to the wyl of hys heauenly father Â¶ The tenth impedyment THAT is an inordynate earnestnes and cleauynge to whereby manye be addycted and so earnestlye set vpon the woorkes that they haue to do eather of obedience or necessitie of charitie that whyle they do them their harte and mynde is al occupyed in them and for the tyme they seme to rest in theÌ„ And thoughe this delyght in suche good and necessarie workes be not notable sinful yet is it a greate let and impedyment to goostly profyte Wherefore all thy outward workes that obedience or necessitie requirith thou muste do them wythout to muche care or combraunce or to much earnest mynde or delight vpon them And haue thi affeccion resygned and thy mynd liftid vp vnto god For when thy mynd hart is set to earnestly vpon such lauful busynes it is distractyd by that distractioÌ„ thy mynd is the more darkened and thy gostly affeccyon decayth and thy gostly exercise losyth his swetnes and it wyl be the harder for the to recollecte thy wittes conuenyently to prayer Lerne therfore what euer thou doyste to haue thine hart and mynd more vpon god by inward exercyse of loue and vse also more often suche gostly and inward exercyse then the outward works of vertue But yet to haue thy mynd and harte as it were rapte vpon god whyle thou doyst outwarde busynes that is not easy but only vnto suche whose loue and affeccion is fre and ryd cleane of al thynges vnder god such one can without great labor when him listith cal in his whole mind and memorie vpon god only But if thi mind be comberyd eather with carefulnes either with any passyon either to earnestly set to do any outward thinge then shalte thou feale it very harde for the to recollect thy selfe when thou woldest Therefore suche dystraccyon is a greate hynderance in the pure restful loue of god The eleuenth impedyment THat is scrupulosytie of the mynde for lacke of a ful confydence in the infinite goodnes of god This scrupulosytie vereth and troublyth very many by reson of the inordynate loue that they haue towardes them selfes Wherby they feare more the wrathe and the vengaÌ„ce of god hel his iustice or rightwisenes then they do loue his mercy and goodnes And therfore they do al good workes auoyde al euyl that they do auoyd only of seruyle feare Therfore they do not faythfuly and earnestly amend their fautes with whose sharpe stinges and remorse they be often tyme payned and greuyd and they can not put their whoole trust confydence in god The cause is For such is their trust in god as is their loue Lytle loue lytle trust But a great loue bryngyth a great confydence Â¶ O blessid hope For so long as thou doist not slacke or decay thy duetie there by but doyste indeuer thy selfe to more earneste mortificacyon and to more pacyence in aduersytie and to more thankefullnes in prosperytie that hope is a very blessed hope Â¶ The twelfth impediment THat is to much lybertie of the fansie in wanderynges in vayne and vnprofytable thoughtes whiche is an vnstablenesse of hart and negligence of the inner manne and thereof commith it that the hart and mynd is contynualy occupied and ful of imaginacions and thoughtes of other thynges and can not take heede nor parceaue the inspyracions of god For the mind of man can not be vnoccupied Therfore when we do not occupie it with good thoughtes then doth other thoughtes take place sometyme ydel sometyme euyl Bothe these and al other muste be vtterlye put out of minde specialy such thoughtes as are euyl For thoughe thes grow not to coÌ„sent of sinne yet they do defyle the soule and make heuy the holy gost and do much goostly hurt vnto the soule Thes therfore and al other imaginacions and thoughtes must be vtterly caste away and mortifyed For they aryse of oure owne neglygence bycause we do not laboure to occupie oure mind with holy and gostly thoughtes but suffer it to wander and passe not to waste vnprofitably oure precyous tyme. Therefore when we wolde turne oure harte and mind vnto god inwardly we find our hart and minde combred with innumerable dystraccyons which do let greatly our gostly profyt Thou shalt therefore lay a parte all occasyons of vagacyons of mynd and as muche as is possyble all ymagynacions thoughts fansies memories of al things of al mennes sainges and doynges or of that that shal come vpon the herafter and al other fansies thou shalt I say put them vtterly out of thy mind And recolectinge together al the mightes of thy soule inwardely in thy selfe thou shalt abyde and lerne to dwel in gostly rest and sylence of thy hart that thy minde and harte beynge puryfyed and cleÌ„syd from the memorie imaginacions of al creatures thy memorie lyftyd vp to god what euer thou doyst thou mayst tend and draw towardes him and cleaue fast vnto hym only What nedest thou or why trauelist thou about so many thyngs Thynke vpon one Desyre and loue one and thou shalt fynd great rest Therefore wher euer thou be let this voyce of god be at thyne eare My son returne inwardly vnto thy hart abstract thy selfe froÌ„ al thinges and mind me only Thus with a pure mind in god clene and bare from the memorie of al thyngs remayning vnmouable in him thinking desiring nothing els but him only as though there were nothyng els in the world but he and thou alone together And with al mekenes mooste feruently labour and couet to come to this one poynt that thy whole soule with al thy mightes powers hereof colectid in god mai become one spyryte with him And that thou mayst the sooner come hereto thou shalte therefore fyxe in thy mind alway the memorie of thy sauyor christ crucified And remember coÌ„tinally his great mekenes his loue obedyence his pure chaistiti his inestimable pety and mercy his vnspeakeable pacyens and al his holy vertues in his humanytie And remember also his myghty mercy how he creatyd the how he redemed the howe he iustyfyeth the and workyth in the al vertue graces and goodnes Thou must so hartly remeÌ„ber hym that thi memorie may turne in to loue and affeccyon Thou shalte also vse oft to draw thy mind from the remembrance of al creatures and bryng thy hart as it were vnto a certeyne sylence and rest from the ianglynge and companye of all thinges vnder god And when thou canste come here vnto theÌ„ is thy hart a place mete and readye for the Lorde

Antheme of the patrone of your religion Most deuoutely desiryng them of theyr prayers and helpe in your holy purpose and goostly trauell The thyrde Â¶ Ye shall reade or synge your deuine seruice wyth all the diligence and deuocion that ye can at the tydes and tymes appointed or at any other conueniente season so that ye be in no wyse in any thyng the slacker or more vndeuoute therin for these exercises For it can not be acceptable to god that whych we offer vnto hym oure duety vndone no more then if you shulde steale thereof to do almesse The fourth Â¶ Ye shall not be the slacker vnto the common workes and dedes of obedience wher soeuer ye be called bi custume or by word neyther to helpe your euen christen when he shall desyre your helpe but gladlye and spedely do that ye be desired yea if ye be in your most deuoute contemplacion ye shal leaue it of to doo the deedes of charitie for your euen chrysten and to folowe obedience And when ye haue done that whyche is requyred than retourne agayne to your exercyse as soone as the tyme wyll serue and go foorthe where ye lefte If the tyme wyl not serue then let it passe for that day For your obedience or charytie shal stand you in steede of your exercyse and shal nothynge hynder you at all but greatelye further you The fyfte Â¶ If in the tyme of your exercyse you fele your selfe drawen by the holy goost to any better or to as good coÌ„templacion as your exercyse is then ye shal leaue of your exercyse and folow the tracte of that good mocion so longe as it shall laste And then retourne againe vnto that where ye lefte If it occupie all the tyme of your exercyse then let it stand in stede of it for that tyme. The syxte Â¶ Ye shall take to you some goostlye and discrete person to be your guide in these exercises to whom ye shal from time to time reuele and open how ye do feele your selfe in these exercyses and what stiryng or mocions ye do fele in them that he may leade you by hys discrecion Vnto whom also ye shall declare what tyme ye haue and how ye bestowe it Ye shall also simply and stedfastely gyue credence and folowe as nigh as ye can suche godly counsell and lessons that he shall minister vnto you The seuenth Â¶ Ye shall leaue all your former voluntarie exercises what soeuer they be excepte that your gostly guyde counsel you the coÌ„trarye Therefore ye shall declare to hym what were your former exercyses that he maye the better iudge which be to be lefte which be to be kepte styll The eyghte Â¶ Ye shall not saye these exercyses vocall-wyth mouth but you shall vse them wyth a gostly meditacion reading them in your mynde with deepe and earnest consideracion and in your herte wyth a feruent desyre That ye maye bothe vnderstand very well and printe earnestly in your mynde what they do teache you And also ye maye most earnestly long and desyre to come to suche poyntes of perfection and vertue as they teache you The nynthe Â¶ Ye muste haue discrescion in the vse of these exercises that ye ouer laboure not your LABELe and wyttes for so may ye haue harme in your LABELe with to muche vehement and violent meditacion and specially wheÌ„ ye fele your selfe vndeuout and dry of deuocion For thoughe ye maye moue somtyme your selfe to teares or deuocion yet you maye not force youre selfe to vehemently but myldely and gentlye do what ye maye wythout greate violence The tenthe Â¶ If you can conueniently and easely you shall performe your exercyse for that daye all together at one tyme if ye can not then do it by porcions as your tyme wyl suffer so ye do it all in one daye except as I haue said you be letted by obedience or charitie The eleuenth Â¶ These exercyses must be vsed two hours of the daye The exercise one houre in the mornyng before noone and their practyse one houre after Euensonge or towarde nyght Suche that haue not so much tyme they maye vse the exercyses one daye and practyse another daye The aspiracions ye must haue in your mynde alwaye that is to say ofte tymes in that day that ye vse the exercise so longe as ye vse the exercise Not all at once but one or other of them And not coÌ„tinually nor by mouth sayinge it but as ofte as ye can cal them to remembraunce then deuoutely in your hert with very hartye affection and desyre Ye maye lerne fyrst to remember and haue your aspyracions thryse a day then foure tymes and vntyll that ye by custume can beare them very often in minde But how many dayes ye shall vse euerye exercyse herein you must counsell with your gostly guide For at the leaste ye must vse euerye one of them seuen or eyght dayes and the last exercyse ye shall vse .xxxiij. dayes so long our sauiour Christe was here in fleshe suffered greate payne for our redempcion And when ye haue gone ouer them once if ye fele not so much fruite in them as ye wold or thought to haue done then maye ye by the counsell of your ghostlye guyde begyn them all agayne or so many of them as ye shall thynke beste The twelfe Â¶ Ye shal put in execution and practyse in your dedes these exercises and such lessons as are taught you in them as nygh and as wel as your frayltie wyl suffer At the least you muste haue a verye good wyll and an vnfayned desyre to folowe and to expresse them in your lyfe and deedes to your power by goddes assistence The Thurtenth Â¶ Thouhg at the first ye feale no swettnes in these exercises or perceiue no fruite to grow in you by the vse of theÌ„ yet shal ye in no wyse be discoraged or leaue them but holde them stedfastly and contynew them faythfully what temtacyon so euer or gostly trouble ye fele for yf you vse them only for the honour of god and take none other frute of theÌ„ yet you shal haue great merite and an excellent reward of god for your diligent labor and trauell But playnly it is impossyble that a soule trauelynge as dylygently and deuoutly as it can in such excellent deuout and moost godly medytacyons holy peticyons and dayely praiers should not be heard of almyghtye god and take woÌ„derful frute and increase in vertue and perfeccyon yet more one then another and some in shorter tyme then other as it shall please the vnsearchable wysdome and great mercy of god which geuyth frely vnto whome he wyll how he wyll and how muche he wyll Ye shall not be discoraged in no wyse neyther by cause that ye feele your selfe very farre from such perfeccyon as ye perceiue and reade in these exercises nether for that ye perceyue in your selfe so wonderfull vntowardnes of your corrupt nature to suche thynges neyther for your quotydiane and manifolde imperfeccyons

my Lorde god perfectly and profoundlye is the synguler gyfte of thee whiche I cannot come vnto without thy speciall grace which I most hertely and most mekely beseche thee to graunt me that therby I may perfectly know thee and thy holy wyl and moost blessed and acceptable pleasure Â¶ Graunt me good lorde now at thys present and oftentymes to consider profoundly perfectly to knowe that thou my lorde god art moste higheste and moost excellent aboue al thynges moost blessed wysedom euerlasting and vnchaungeable goodnes A very incomprehensible and sempiternal substaunce an infinite and mooste blessed bryghtnes and an euerlasting and incomparable lyghte of blysse whiche in thy selfe arte so myghtye so gloryous so good and so perfecte that there canne nothynge be thought so good so perfecte so worthye so excellent so gloryous but thy goodnes thy perfeccion thy wysedome thy power and thy incomprehensible loue surmounteth and excelleth it infinitely and incomparably For if al power vertue goodnes wysedome the perfeccions of all the creatures in heauen and in earth and in al the whole worlde were knytte in one it weere not so muche in comparison of thy blessed and most excellent maiestie as is one lytle drop of water in coÌ„parison of the vnmesurable maine sea Yea what soeuer the thoughtes of al men the vnderstandyng of al aungels good and bad be able to thynke or vnderstande of anye goodnesse or perfection thy blessed goodnes vnmeasurable might and infinite perfeccion passeth it without comparison Â¶ O moost blessed holy and glorious trinitie most myghtyful father euerlastyng ineffable incomprehensible goodnes which of thyne owne substance seÌ„piternally doest brynge forth an euerlastyng ineffable and incomprehensible goodnes coequal consubstanciall wyth thy selfe which is thy seÌ„piternal onely son And both you father sonne equally the one louyng the other infinitely in a charitie delighte infinite are knyt together in one holy gost the third persoÌ„ For this infinyte charytye is none other then the holy goost proceding incogitably of the father and of the sonne Â¶ Thus art thou my Lorde God thre dystincte persons in one very God thre persons in one godhede and one very godhed in thre persones Â¶ Most dredfull mayestye I moste lowlye and most deuoutly as I can I adore the worshype the with all myght and powers of my body and my soule moste swete and blissed vnite most blessed holy Trynitye Â¶ Oh my deare and mercyfull lorde and my god shew thy selfe vnto me and I aske no more Â¶ Oh most myghty maker and most swete Lorde God infunde powre into my hart and my vnderstanding thy heauenly light and blessed charitie that I may know and loue the aboue al thynge comforte the wekenes and infyrmytie of my frayle nature wyth thy blessed presence fyll my harte my delyght with the loue of the and wyth the goostly influeÌ„ce of thy synguler grace that I maye knowe how louyng how gracious how good howe mercifull a Lorde God thou arte and hast bene vnto me specially and vnto all creatures Â¶ Graunte me grace most mercyfull lorde ofte tymes louyngly and verye delectably to remembre how so myghtyful so dredfull a lorde god hast created and made my soule most nobly vnto thyne owne likenes and ymage and hast geuen vnto my soule thre excellent powers or myghtes that I myght and should not only in the worlde to come but also in this presente lyfe by wit and vnderstandinge in constant fayth knowe the by wyll I myght and ought to chose and loue the aboue all thinge and by memorye I myght rest in the and beyng knytte fast vnto the I myght so faythfully remayne and cleue vnto the that for the pure delyght and loue of the I myght contempne and forget all thynge Â¶ Graunte me good Lorde that I may be so rauyshed in the loue and the delyght of thy blessed essence goodhed that for Ioy gladnes and admyracion I may forgette my selfe I maye feele nether prosperytie neyther aduersite of this worlde and that I maye not feare to suffer all the payne in this world rather then to be pullyd or parted away from the whiche arte of infinite power wysedome Iustice goodnes charytie swetnes lyberalitie and of infynite pytie clemencye and mercy whose perfeccions excedyth infinitely all thought and vnderstandynge Â¶ Graunte me most mercifull and louing Lorde grace to perceaue and remember alwaye wyth gostly Ioy and thankefulnes that thou so gloryous and gracious lorde god of Infinite charitie of godly myght mercy doest offer thy selfe vnto me euery where specially in my soule more verylye present then I am with my selfe beyng alwaye and euery where redye to conserue to gouerne to saue me and to brynge me to thy blysse Â¶ Wherfore most dredfull Lorde I haue a great cause yf I wyll do my dewty to be circumspecte and take greate hede how I do vse my selfe in the preseÌ„ce of the my lord whiche seist and lokest vpon al my wordes dedes and thoughtes Â¶ Graunte me therfore moost mercyfull Lorde grace to walke and conuersant my selfe before thy blessed presens like a chaist and an holy spouse with al reuereÌ„ce feare shamfastnes mekenes obedyence and pacience contynually preparing my selfe with al dilygence to please the sight of thy dredfull maiestie and wyth al my hearte and wyl to loue the aboue al thyng wherby al grace and vertu may encrease in me Â¶ Graunt me o merciful sauiour alwaye in euery place to remember that thou so myghty a Lorde God berest towarde me vyle wretched worme of the erthe an euer lastinge vnmesurable most constant fre loue and charitie which passeth al thoughtes and desire so greate is thy goodnes towarde me moost vyle wretche whiche am but sinne and claye that thou doest vouchsafe to tende and to take so great hede and care vpon me as though thou haddest no mo creatures in heauen or earth and hast and doest deliuer me and defend me from innumerable perels dedly dangers bothe of body and soule and hast and doest frely adorne me indewe me and multyplye in me most vnthankeful and vnworthy with so many gyftes and benefytes at al tymes that I am not able to reken the least parte of them and of thy Infinite loue and charyte moost lyberally I maye at all tyme yea euery minute of an houre come vnto the in so muche that with one godly thought and desyre I maye optayne and haue the whiche art euerlastyng felicitie and to the as vnto my most nearest derest most faithfull and trusty frende in heuen or earth I maye safely open all my griefes necessytyes and be certayne and sure to haue such help of the as shal be most for my soule helth Wherfore most merciful lord god which arte the sempyternal lyght of heauen vochsafe for thy mercy sake to lyghten the darkenes of my synfull soule and the blindnes of my harte with the blessed beme of grace that I may come to the perfecte

knowlege of thy blessyd godhed of thy infinite charite towarwe me And that I maye contynaally remember thy blessed presens in euery place Lyghten myne inward and goostly eyes to se consyder effectuously the wonderfull tokens of thy infinyte loue kindnes to me and the innumerable benefites geuen vnto me and all mankynd specially by thy most holy IncarnacioÌ„ thy life deth and passion and that I maye the better perceyue what thou hast done for me graunt me most mercyful good lord grace to com to the perfecte and exacte knowlege of my selfe Fyrste to consider and acknowlege howe noble thou haste creatyd my soule vnto thyne owne similitude and ymage of nought And howe myserable how foule fylthy and abhomynable it was made by oryginall sinne as sone as euer it entred the synfull bodye and fleshe And how thorow thy infinite mercy and tender charytye it was redemed by thy precious deathe purged by vertewe of thy bloud and passion in baptysme and so restoryd vnto grace and mercy agayne Yet afterward syth that tyme I haue innumerable tymes most fylthyly defyled my selfe wyth many a deadly synne forsakyng thee my lorde god turnynge awaye my loue frome the and from thy holy commaundementes folowynge myne owne corrupte wyl and beastly lust and desyre and haue made my soule more filthy feble and more vyle in thy syght theÌ„ any vnresonable beast And thus in the foule puddell and durtie dongioÌ„ of sinne I must nedes haue sunke in vnto the bottome of daÌ„nacion yf thy mercy had not or wolde not yet helpe me vp agayne by thy Infynite mercy and blessed grace For of my selfe of myne owne power I am not able to arise by trewe and perfecte repentaunce with out thy mercyfull grace do helpe me And yet thou arte so good and gracious that I may yf I wyll euery daye houre and mynet recouer thy gracius fauer for thou art euer redie knockiÌ„g at my harte coÌ„tinually Â¶ Oh merciful Iesu how moch nede haue I of thy mercy and grace Â¶ Graunt me good Lorde grace earnestly to consyder oft tyme from whens I came what I am wher I am and whether I go Fyrst froÌ„ whens I came playnely I came frome vyle and synfull fleshe begotten in fylthy concupysence and beastly lust in the stinkyng vylenes of oryginal sinne fed in my mothers womb with foule menstruus vilitie And where thou moost mercifull lorde god creatyd the planettes the starres of the fyer the fyshes and foules of the water thou haste created me and all other beastes of the foule and vyle earth so that as touchyng my bodye I am no better theÌ„ a beaste created of the earth vnto the earth I shall agayne What I am I maye sone perceaue I am nought els but drosse and durte rotten earth wormes meate much lesse perceuing how I shal depart subiecte vnto many necessities ful of misery borne in sinne liuing in wretchidnes and labour and must dye in payne and agonye And yf I shuld earnestly depely consyder I may perceiue and se that the trees herbes bring for the leaues swete flouers frutes my bodye bryngeth nothing els the foule wormes stynking sweat and corrupcion Yf I wolde wel consider and marke what commeth out of the nose the eares of other yssues of the bodye I shall perceaue that ther can be no fowler and more horible or more stynking dunge hyll in the worlde Nowe wher I am plainly iÌ„ this wretched worlde the vale of mysery as an out lawe stranger and in a foren contrey beset wyth many galthroppes and grinnes on euery side in the myddes of innumerable dangers perels among my most mortal ennymies against whome I must fyght bothe nyght and daye for they lye in wayte for my dysstruction contynually whose mortall malyce I can not escape wythout thy moost mercyfull helpe And whither I go lorde whyther els but from whens I toke myne orygynal that is vnto earth dunge claie Of earth asshes my wretched fleshe was created and to the earth it must go fyrst or last But when and howe sone thou only knowest most myghtyfull lord but sure I am that thyther I go contynually where euer I be what euer I do wherfore moost mercyfull lorde graunt me grace that the perfect knowlege and consideracion of my wretched estate neuer go from my memorye Wherby wyth the helpe of thy grace I may seke earnestly and contynually the amendemente of my selfe wyth thy mercyfull help and fauour Â¶ Oh merciful lord were not thy exceding greate mercy my soule throwe the innumerable and most greuous sinnes where nought els but a brand of hel fyre a foule stynking vessell full of abhomynacioÌ„ of sin apte to be caste into hell and euerlastynge damnacion Moreouer yf thy grace were not I colde do nothing els but synne and increase my damnacion yea ther were no kynde of synne so abominable the which I should not commyt yf thy grace dyd not preserue me yea my soule shoulde returne to ryght nought yf thy myght and godlye power dyd not vpholde it conserue it Â¶ Oh mercyful Lord howe many euyl affectyons croked inclynacions synfull passions noughty dysposicions and redynes to all kynde of synne and myschefe are in the senses wit and power of my soule both inwardly and outwardly Whome I can neuer wythout thy specyall grace helpe know nor perceaue and much lesse amend reforme mortyfie wherfore myghtyfull gracious and moost pytyfull sauiour In the blessed merytes of thy most bytter paynfull passion whiche thou sufferest in euery member parte power and myght of thy blessed bodye and soule lyghten my sinfull blyndnes that I maye come to the perfect knowlege of my selfe and therby to come vnto that most acceptable the grounde of all vertue and grace blessed mekenes and contempte of my selfe and to the very and most perfecte loue of the my lorde God vnto whome only belongeth and euer myght be all glory honour of al creatures nowe and for euer Amen Â¶ The seconde exercyse to optaine remyssion of sinnes THou must haue a generall coÌ„tricyon and hate of all thy sinnes yf thou haste not made a general confessyon all redy then I wolde couÌ„sel the to make one intendynge wyth most ful and constante mynde to forsake detest al kynde of synne and for the verye pure loue of God and deape hate of thy self and of al sinne to bewayle them as hartely as god shal gyue the grace And that thou mayst come to the perfect hate of thy selfe thou must beleue that ther is no creature iÌ„ the worlde that hath done so greate iniury and shewed so great contempte to God as thou And therfore thou shalte Iudge thy selfe worthy of al the payne of hel and al the shame of the worlde for thy manyfold and great synnes for thy great neglygence thy wonderfull vnkyndnes shewed vnto God for the whiche cause thou shall haue moost fyrme and perfecte wyl in

and deare spowse beholdyng hym suffer so greate and intollerable paynes for thy sake Yf thou weere well and faste knytte vnto hym in perfecte charitie thou woldest take excedyng great compassion vpon hym Yf thou feale nothing the payne of thy heade thou arte not a member and one wyth hym Playnely lyke as we shoulde take more compassion and pyty vpon the heade then on the other members euen so oughtest thou in comparably to take more compassion vpoÌ„ thy lorde Iesu then thou woldest or shouldest do vpon ether father or mother chylde kynsman or most deare frend yea then vppon thyne owne selfe if thou shouldest suffer all these forsayde paynes that thy lorde suffered for ye. Therfore now good doughter let vs drynke oure selfe dronke with gall wormwode and myrre Let vs feale and thinke on hys precius and payneful woundes let his rebukes scourges woundes pearce through the bottome of oure harte let ther remayne nothing in vs that is not all drowned in sorowe and vehemently afflyctyd and troubled Â¶ Thyrdly thou must beholde the passyon of oure sauioure Iesu to wonder and with admyracyon consyderyng who it is howe moche he sufferyd and for whome he suffered Who suffred plainly the very sonne of god most myghtest moost wysesest and the very goodnes it selfe And so good that howe muche so euer goodnes and nobylite thou ascrybest to hym it is nothinge in respecte of hys greatnes and excellence All thinges be they neuer so good and neuer so greate and excellent they are but one aske yea they are but very vanytie and ryght nought in comparison of hym How great are they that he sufferyth certaynely trauel in a strainge contrey banishement flyght hunger thurst colde heat temtacions horyble feares persequucyons wayte of his ennymies to be taken traytory spyttynges reuyles and rekubes bondes scorginges stormes sorowes plages and sores strypes woundes and death For the very glory it selfe was spyghtfully spit on right wysenes it selfe was condempned The Iudge of the worlde was iuged and arayned he that toke wrong was blamed The innocente was defamyd god was blasphemed chryst was trodden vnder foote lyfe it selfe was slayne the sonne was derkenyd the moone wexed blacke the starres were scatered abrode and al these thinges did he suffer pacieÌ„tly as it had ben a lambe which with one only becke was able to haue drownid into the bottome of hel al these vnkind and wycked people that so handled hym But for whom suffered he for moost vyle mancyples for most synfull ennymyes of hys yea for very deuilishe persons and the chyldren by imitacion of the deuyll for the contempners of the maiestie of god vnkynd and vnthankefull seruauntes to the greate goodnesse of god Wonder therefore that suche and so greate a lorde wolde suffer suche and so greate paynes for most vyle and moost abiecte sinners and wretches But now of whome suffered he Of his owne chosen and specially choseÌ„ vnto whom he shewed al goodnes and bountefulnes of the most vylest the most excelleÌ„t of the vnwyse and fooles the most wysest the whiche is the sempyternall worde and wysedome of God The moost godlyst of most vngodly wycked The euerlasting bryghtnes of the moost filthiest mater and corrupcion In al these lyfte vp thy harte mynde and maruayle at the infynite goodnes and lyberalytie of almyghty god that bought the wyth so great a price Fourthly prynte the passion of thy lorde in thy harte to reioyse thereof for thou oughtest to be glad and ioye in it with moste harty thankes geuyng for the redemcion of the nature of maÌ„ for the restoring of angels and of the greate clemencye and mercye of allmyghty god And as for the redemcion of mankynde thou oughtest to be wonderfully glad accomplyshed by chrystes most bytter passion and precyous death Who is he I praye the that wolde not reioyse and be glad perceuinge hym selfe delyuered by this moost blessed passion froÌ„ euerlastinge death from the shame of synne frome the power of the deuyll Who wolde not vnmesurably excedyngly reioyse beholding and consydering that the hygh and most al mighty lord god so wel doth loue him that he wolde submyt and subiecte hym selfe vnto so greate vyces and affliction to redeme hym not that he shoulde reioyse at the abiection and passion of oure lorde but of the most gracious affect hereof of the tender affection and loue that he declaryd in hys passion and afflyction what prynce in the kyngdome or empyre of an emperour or kyng perceuing hym selfe so greatly to be in fauoure and loue wyth his lord that his lorde master wold be redy to suffer death for hys sake wolde he not very greatly reioyse and be glad in his whole hart Howe moch more then ought we most vyle wretches wycked synners and noughty seruaÌ„tes to reioyce and be glad perceauing that the king of al kynges and lorde of all lorddes oure creatour Iesus chryst doth loue vs so feruently that he wolde offer vp in sacryfice hym selfe vnto most foule and most vyle death Let vs therefore be glad wyth ioye vnmeasurable that our lorde Iesu louyth better eache one of vs than any man dothe loue hym selfe Let vs be gladde and reioyse that by the blessed passion of Iesu the ruyne and breche of the angels is restored Ther ought to be in vs greate Ioye gladnes syth we se that by the passion of chryste so noble and blessed a colege of the Angels is repayred that there myght be one fold and one shepehard and al to be one in one god In this ought we and haue we good cause bothe wyth the heuenly courte and the mylytante churche of chryst here to ioye and to be glade O moost amyable and verely moost venerable passion of oure sauioure whiche ioynyth to gether thynges the were so farre a sonder and knyttyth together thynges so farre sequestrated and moost strongly and most fyrmely vnytith byndyth them fast together wyth the bonde of moost perfecte loue in the felycitie of ioye sempiternall But we ought to reioyse and to be glad specially perceauing in al these foresade thynges the hyghe wonderfull clemencye and mercy of god and of oure lorde Iesu christ I thynke the cheafest and hygh glory and ioye of the goodnes of the good angels is perfectly to consider the clemency mercy and benefites of god also his vnmesurable goodnes And this ought to be the syngulare inwarde ioye of hym that is contemplatyue that in the very marye of hys soule For where I pray the dothe more apere the powryng vpoÌ„ vs the most bontefull mercy clemencye and goodnes of the most swettest most louing heueÌ„ly father of our lord Iesu christ theÌ„ in his passion wherin he suffered such sort so greate so fowle so shameful so greuous paynes turmentes al to deliuer to gloryfie hys wicked enmie for the redempcioÌ„ of a very vanitie worthy of euerlasting death Let the deuoute persons enter with al deuocion

to be an outcaste to be scornyd to be afflictid beaten to be rebukyd of al parsones when I do the most seruyce for so were thou handlyd when thou dydest most good and greateste myracles Â¶ Graunt me grace moost gracius sauior that I may be so bare pore in spryte that I may wyshe or desire nothing but rather I may thynke it a greuus paine and vnmesurable sorow to haue any thyng and that it may be my singular pleasur ioy to haue nothinge and to want my necessaryes for thy sake Â¶ Graunt me grace good Lord to abhore al delyght and pleasure and swettnes in al thing saue in the only that I may desyre in al thyng rudenes homlines and bitternes in meat and drinke I may desyre that thing should rather be bitter then swete remembring thou my deare redemer drankyst for my sake sowre vyneger gall And generally in al laboure trauel sorow shame paine and greafe graunte me grace to conforme my selfe in al thing to thy blessyd example with discreacyon as my wretchid nature is able to suffer to thy honor and glorie Â¶ Gracyus good Lord Iesu graunt me thi special grace that I mai oft time haue swet meditacion of thy bitter passion with most true and earnest compassion and sorow for the pure loue of the when I consider what greate payne sorowe and afflyccyon thou didst suffer for my sinnes what deadly and payneful agony sorowful heuynes thou sufferedst in thy moost louynge swete and tender hart when thou swettist both water and blood thou weptest vppon the crosse for our sin and vnkindnes And that I may sorowe the greate dyshonour of thy blessyd celestyal father and namely for the intollerable payne and turmentes that thou were in but in speciall that thou tokest for thy sorowful and mooste lamentable mother whom thou louydst most tenderly when thou dydyst behold her redie to die for very sorow and heuynes For thy passyon was a passyon mooste paynful vnto thy mooste blessid and tender mother more greuus more bitter then euer was turmeÌ„t or martyrdom to any saint that euer sufferid for the. Â¶ Graunt me moost swet Iesu oft tyme to reuolue in my hart thes two sorowful and painefull passions of the and of thy mother and to lament morne sorow in my harte wyth the my most louyng Lorde Iesu and wyth that blessed mayd thy swete mother Make me one good Lord with that by moste intyre loue that I may sorow and lament as much yea and more thy paynes then yf I sufferyd them my self Â¶ Good lord neuer let thi rebuke shame reuilinges depart out of my mind nor out of the very bottom of my harte nor thy bitter scorgyngs thy thornes thy wouÌ„des precious death neuer be out of my mind that what so euer is in me may be ful of thy paines passion that I may coÌ„tinually sorow therfore to thy honor my soule helth Â¶ Gracius good lord and deare sauior Iesu grauÌ„t me grace to mind oft time thy bitter paine and passion with most reuerent and louely admiracion depely and amyably to consider Fyrst what thou art that suffredst so louingly kyndly for me that I may reuerently see and parceaue that it was no smalle personage that was so crewelly put to death for my sake but it was the very sonne of al myghty god the second parsone in trinitie very god and man moost myghtest moost excellent infinitely good most noblest in comparyson of whom al the goodnes all excellency al wysedome al nobilitie that is in al creatures or can be thought of al vnderstandynge or wyt is nothing For this mightye maiestie and mooste vnmesurable excellencie incomparably transendyth surmouÌ„teth al things in heauen or earth Â¶ Graunt me grace also good Lord to consider how greuous and cruel paines so noble and excellent maiestie sufferid for me howe greate trauel and labor how greate hunger thurst cold heate watche temptacions feare parsecucyon agony bloody swete mooste crewel compreheÌ„sion spyttinges reuiles sore bondes scorginges mockes scornes sorow shame coÌ„fusyons beatynges greuous strokes innumerable plages and woundes and most crewel and payneful death For in thy passion very honour and glorie it selfe was dispisid and dishonored rightousnes was condempned the iuge of al the world was iuged the harmeles was rebuked and accusyd and the innocent was defamyd god hym self was blasphemyd god man ouer trodden life it selfe was slaine the sun was eclipsid the moone was darkenid the starres were sparkelyd Yet al those paines and passion didest thou moost innocente lambe suffre and bare most paciently for mi sake which were able and couldest yf it had pleasid the haue drownyd in the botomeles pyt of hell al those vnkynde and cruel creaturs and wyckyd people Â¶ Graunt me grace to consider of whome my gracyus good Lord Iesu thou sufferedist so cruelly For if thou haddest sufferyd of them whome thou haddest harmyd or hatyd it had not byn so wonderfull But thou sufferedest of theÌ„ whom thou didist specially chose and syngularly louyd vnto whome thou shewedst specyall goodnesse and all kynd of benignitie And for thy great goodnes and benyfittes for thy great vertues and myracles for thy most holy conuersacyon and doctrine thou were cruelly tormented and put to death of most vylaines beyng moost excellent and valyant prynce The moost wisest ye the eternall wisedom of the father of most ignorant Most holiest of moost sinful Most godlyest of moost vngodlyest Moost righteus of most wickyd The euerlasting and eternall brightnes of god of the most and foule and filthy drosse and durte of the worlde The Lorde of hys owne seruauntes The kyng of hys owne subiectes The sauioure and benefactoure of them that he hath saued done most for Â¶ God almyghty of hys vnkind and wretched creature It may make me most gracious lorde Iesu more to woÌ„der and meruell when I consider and waye deapelye wyth my selfe for whom thou sufferedst For most louyng lorde and mercyfull sauiour thou suffredst for most vile slaues most sinful enymies most wretchyd caytifes ye very deuelles and dyabolycall persons and the very chyldren of the deuyll by imytacion for the contemners and dyspycers of the maiestie of god and most vnkinde and vnthankeful to the infinite goodnes of their lorde and maker of the which nomber oh mercyfull sauioure Iesu I am one I haue greate cause therfore wyth louely admyracion to laude and prayse thy mercyfull goodnes towarde me and al mankind and wyth moost lowly thankes to ioye in thy moost blessed mercy Â¶ Graunt me therfore most gracious Iesu to haue ofte in the meditacioÌ„ of thy passion gostly ioye and gladnes with thankes geuyng vnto the for the redempcion of maÌ„ kynd for the restoryng of the quieres of angels and for thy dyuine clemencye and godly mercy Â¶ Graunt me grace moost mercyfull Iesu wyth gostly gladnes to remeÌ„ber how mercyfull how louyngly thou hast redemed al mankynd

specially me by thy moost blessyd passion and death remembryng howe willingly how gladly how deuoutly thou offredst thy selfe to most cruel death for my sake There is no creature that euer louyd hym selfe so well as thou dydest and dost loue me Â¶ Great cause haue I to reioyse in the swete Iesu For by thy death and passion thou haste restored agayne the blessed gloryus quieers of angelles not creatyng new angels but mercyfully placing penytent soules in the hygh orders of the blessed angelles and so hayst made by thy most precyous death one hygh heuenly colege and one blessed flocke of angelles and men Whereof thou arte the very trew shepeherd Thou arte the glorius and most royal kyng vpon whoÌ„ al we that be of that blessed heuenly courte shall perpetually wayte and serue in ioye euerlastyng thorough the merites of thy precious death and most blessed passion Â¶ Graunt me grace moost gracious sauioure Iesu not only faythfully to folow thy passion to haue compassion thereof reuereÌ„tly to maruel and to reioyce goostly therein but also that I al together maye be resolued into the that I maye alway whereuer I be so earnestly mynde thy passion that I may departe from the memorye of myne owne selfe and of all thynges yea abstracted from al the world I may be wholy turned into the my lorde Iesu crucyfied And that of very mindful loue of thy blessed passion I may feale nothing wythin my selfe nor se nothing outwardly but the my lorde in payne and passion for me Â¶ Graunt me grace most gracious lorde Iesu wyth moost vehemente desyre of my harte to enter into the ineffable treasure of thy blessed passion And therin moost mekely moost deuoutly wyth moost feruente and burnyng loue forgettynge vtterly my selfe to rest by inward swetnes That the more I loue that tender death and payne the more perfectly I may rest therin and the more that I rest therin the more I may loue the whyche suffered so great payne for me to the be therfore al glory and honour now and euer Amen Â¶ The seuenth exercise to come to the pure pouertie and loue of thyne euen chrysten THou must circumcyse and purge thy soule very ernestly from all knowlege loue and remembrauÌ„ce of all creatures excepte them only whome thou must neades haue vse in god and for god and kepe thy sensies wyttes at all tymes streghtly from all superfluitie vanytie and ydelnes And kepe also thy bodye alwaye in symple homlynes in sobryetie and pouertye And cast frome the ac on s all thinges that myght let the or be any impedyment at any tyme betwene thy soule and god yea if it were but a momente of time And that thou myghtest fulfyl this the better thou shalt marke well and dylygently all the meanes and lettes vysyble and inuisyble al creatures sensible and insensyble that euer dyd let the or were any impedymente or meanes betwene the god or yet may be hereafter And turne thi whole harte verely and perfectly from theÌ„ so cut them of from thy soule and turne thy whole harte to god Thou shalt also coÌ„syder wether thou be in suche place state wherein thou maiste come to perfeccyon yf thou be not thou must then seke suche a place and state Al exteryal and outwarde thinges must be cut of and resigned which thou vsest aboue more then very and iust necessitie with the which bare necessitye only for the loue of the pouertie of chryst thou must be contented That is to saye wyth two cotes or habytes to change and in like sorte of other necessarye apparell wyth a fewe bokes wyth one or two sober meales in the daie according to the time chosinge alwaye in all thynges the vyler or more homlier that meke symplycitie may euery where shine apere in the in thy desires For outward pouertie wyshed for and desyred in harte doth helpe wonderly moch to come to the verye profite and peace of the harte And specially when thou arte very wel coÌ„tent to lacke thy necessaries or wheÌ„ necessite compellyth thou dost vse necessaries in symplycite wyth tedyousnes yerkesoÌ„nes Moreouer a great forderaunce to perfection are these thynges To forsake vtterly al exquisite delectacion wilful fansy to any thinge to loue pouertie Yf it seme expedient for the person it is good also to make a vow to flye the vnnecessarye company of all creatures A stronge and stedfast cleauyng vnto god Symple and pure obedyence a worde both to god and to thy superiours A dylygent keping of thy hart mouth and of al thy dedes and such other These thou must exercise folowe and take as the very oportune and conuenyent meanes to perfectioÌ„ Thou must also exchew and a voyde all impedymentes as thy conscience or thy couÌ„seller shal teache ye. Thou must therfore make a diligent serch of thy coÌ„science least any vice or faute be it neuer so lytle do sticke or cleaue inwardly or outwardly fast vnto the. Loke ther do remayne not wyth the curious superflus or any vnnecessarye thyng For so longe as it is so wyth the the holy gooste can neuer worke perfectly in thee For the greate synnes in to the which we fal vnwares or of frayltie bewayle them god forgeuyth them sooner then the leaste faut that dothe cleane and remayne in vs specially when we wil not acknowlege or wyl not or care not to amende it Â¶ Thou shalt after thes exercyse thy selfe in very true loue of al men accordynge to the example and the charytie of thy sauyor Iesu Chryst whiche with moost burninge loue and desyre spent or bestowid him selfe al together for al men he also taught and shewid the way of saluacion and of perfeccyon with moost holy godly doctryne he gaue hym selfe also mooste wyllyngly and louinglye vnto al payne contumely and confusyon that myght chance vnto hym for their saluacion Wherfore yf thou wilt take vpon the his lyfe vnfaynedly thou must folow him in this point of loue Thou must also leade alway an holy a godlyke lyfe before al men that by thi lyfe they may be drawne and prouokyd to folow the lyfe of Iesu Chryst thi Lord. Thou shalt teache wyth some good exhortacyon thyne euen chrysten yf it may stand with thy state and vocayon at tyme conuenyent the way to euerlastyng lyfe Wherefore when thou coÌ„mest to thy euen christen thou shalte leaue vaine talke except thou haue any necessite or necessary matter and shalte talke with hym of vertue and of grace such things wherby he may be the better exhortyng him to the loue of god to folow the holy lyfe loue of Iesu chryst and that he wyl consyder the nobilitie worthynes of hys soule howe in his soule god prynted his owne ymage lykenes hathe redemed the same his owne selfe and howe the loue of god is the very lyfe of the soule euen as the soule is the lyfe of the bodye as

kyndes of humylytie The one is that aryseth of the trew acknowlege of thy sinnes thyne owne vilenes by the iudgemeÌ„t of reasoÌ„ And this humilitie thou oughtest to exercyse towarde thyne euen chrysten In comparison of whom thou oughtest to brynge thy selfe to nought in thyne owne estymacion and to esteme thy selfe more vyle then anye other and inferioure to al men and that from the botome of thy hart And thou shalt therfore aske mercy of thy lorde god that is present wyth the both for thyne owne sinnes and al others and shalt excuse them in thine owne conscience and Iugement beleauing that ther are no synners so far gonne from god but that they may and do ofteÌ„ times though not alway turne them selfes vnto god and do loue honour hym wyth a more synceare affection and more faythfully they do sorowe their sinnes and do purpose to amende theÌ„ selfes according to the grace geuen to theÌ„ of god then thou Thou shalte beleue that ther can not be found any man which if he had commytted so many and so greate synnes as thou and had receaued so many graces and gyftes of god as thou but he wolde serue god more feruently then thou dost if thou can not perswade this and beleaue this with al thy harte thou shalt for this same cause repute thy selfe most proud wretch that lyueth and more vyle then any man that lyueth For this thy ipocrisy and pryde in excusable most odyous to god hath verylye blyndyd the that thou canst not know thy selfe nor se how that the mo benefites and graces thou hast receauid of god the more greuus and greater are thy sinnes and neglygences and therfore there shal be required of the a more strayghter rekeninge for euery one of theÌ„ And this mekenes as I haue sayd loue doth worke by reasoÌ„ wherby a man estemyth hym selfe vyler then any other creature and most worthy of all turment and contumely of all rebuke and paine And this is the mekenes of such that are begynners and profyters and must go before and that after it may be confirmed wyth this mekenes that foloweth Â¶ The other mekenes is the mekenes of the perfecte and the mekenes whiche loue alone by her selfe dothe worke whome the soule fealeth in her selfe by goostly syghte and knowlege of Iesu For whom the holy goost doth lyghten the reason in the syght of Iesu Chryst to consider clearly the holy humylytie charitie of his blessyd manhed to tayst both of them by the goodnes of hys diuinitie and by by the soule perceauyth so great loue ioy in that sight the whiche is very true holy and delectable that it for gettith her selfe and al thinges els and leanith cleuith holy to her moost swettest spowse and Lorde Iesu Chryst by reason that she is caryed or borne with al her whole loue to consyder and to beholde him She for that tyme considerith not her synnes done in tymes past nor her vnworthynes but estemyth her selfe with all her synnes and good workes that euer she did as right nought and nothing as though ther were nothing in al the world but only her Lorde Iesu Cryst Labor therefore dylygently by the consyderacyon of the mekenes and charytie of Iesu to iuge thy selfe with full beleue eyther els fealyng thy selfe not only to be most wretch in the world but also as very right nought And labor to bring to nought in thyne owne estymacyon and iudgement thy self with al thy exercyse good workes done in tyme paste and to make thy selfe nakyd froÌ„ al thyngê Thus in the pouertie of spirite loue to feale thi selfe to be nought or nothyng that thou maist ascrybe al thy goodnes only vnto thy Lord Iesu Chryst that thy substaÌ„ce as the prophet saith may be as a thing of nought before him not estemyng thy selfe here after to be any thynge syth thou arte nothing For without doute in comparyson of the increate and vnchaÌ„geable godly substance of thy Lorde Iesu which only hath very essence or being and is al thinges in al thing thou al thinges els are nothyng For al peple and nacions in the world they are before him as thoughe they were not at al. And thus shalt thou not iudge thy eueÌ„ christen nether good nether bad but thou shalte perceyue theÌ„ al equally with al other creatures to be nothynge as thou art in regard of thy Lord Iesu and in respect of his mekenes loue mercy glorie For as muche as they are made of nought and should comme to nought if they were not kept and conseruyd by him Therefore wheÌ„ loue by the gift of the holy gost openith the inner eye to se and perceiue this verytie wyth the other cyrcumstances the soule is made veryly meeke for then she seyth her selfe euen as she is indede And then she considereth not her selfe nor doth not truste or leane to her selfe but she tendith bendyth her selfe al together in to the knowlege and loue of Iesu with stable medytacion and desyre beholdyng him continually And then doth she worke more perfectly great workes both inward outwarde then she was wont before This sight of Iesu coÌ„forteth and liftith vp the soule so meruelously and swetli that she can not ioy or be glad of any ioye or comforte of his world nether can she be heauy or sory for any aduersitie of the same For she remaynith vnmouable and vnsensible vnto al suche worldly thinges couiting to rest in Iesu only hauynge euer her eyes on him for he pullith out her feate from out of al the grynnes of sinne and of temtacioÌ„s distraineth in her al the sterings and mocions of pryde and all vyces wonderful secreatlye defendinge her from the myghty feare from the arowe or dart that flyeth in the day from the trouble that walkyth or commyth in the darkenes from incursyon or inuadyng from the mydday fynde and leadyth her by holy simplycytie whiche is a secrete by pathe vnto a stable and a sure vnyon with her selfe wherby she shal remayne and dwel in god god in her Â¶ How thou shuldest labour contynually couyting but only one whiche is only necessary to come to this blessid vnyoÌ„ by ardent or fyerie aspyracyons wyth mooste deape resignacyon of thy selfe it shal be declaryd here after Â¶ Aspyracyons for this exercise Â¶ Mooste merciful sauyour for thy greate pouertie that thou suffredst here for me being most rychest graunt me perfecte barenes pouertie in al creatures in my affeccyon and memorie Â¶ Swet sauyor Iesu which were borne of immaculate mayde and without syn to dye and redeme me froÌ„ synne delyuer me from the affeccyon vnto any syn be it neuer so smally Â¶ Moost swete sauoyour Iesu the delighte of my soule take from me the delyght of al creatures Â¶ Oh mooste gracyus Iesu lyghten the inward eye of my soule that I may veryly se and know my vyletie that I am nought and nothyng of my selfe Â¶ Mooste

sekyng purely thy only glory and honoure here in nowe and euer Amen AFter thou haiste made this deuoute petycion in thi harte then must thou fully hope and trust that thy louynge Lord Iesu hathe in the vnmesurable sea of his infynitie merites consumed al thes thy fawtes and vtterly forgeuen them the. Then al thy sinnes are lefte as it were beneth thou must ascende vp vnto his blessed handes whiche are alway stretchyd out vnto his deare fryndes in token of singulare frindship thou shalt then in this place approche in thy hart and desyre vnto god askyng of hym and desyryng that thou maiste be knyt vnto hym and made one with him in true loue and charytie And firste thou mast put out of thy hart al carefulnes al thy dystraccyon casting and committing them in to the handes and pleasure of almyghty god by whom there can nothing be lost nor peryshe Then thou must set thy ful mind and behold thy Lord god that is veryly present with the ther which louith the most hartely which also tarith for the yea he knockyth and callyth the louingly And so muste thou knyt thi mind so earnestly vpon god that thou maist be as it were inclosed within thy lord god thy selfe with in him gatheryng and recolectinge al the powers of thy soule and bodyly sensies in the blessed wouÌ„des of his most holy handes And whyle thou art thus recollectyd thou shalt make these thre prayers in thy hart mynd vnto god the thre persons in trinite And first to the father say this prayer O Most omipotent god father celestial in the mooste blessyde merytes of my sauyor Iesu take away and put out of my memorye phansie by thy infinite power and myght al the imagynacyons and outward affeccyons and fulfyl my memorie wyth thyne owne selfe and with al godly imagynacyons and desyres Â¶ Secondly vnto the Some O Moost al myghty sonne sempyternall of god I humbly beseke the of thy infynitie mercy by thy eternal and euer lastynge wysedome mooste gracyously vochsafe to lyghten my wyt and vnderstandyng with the most blessed knowledge of thy goodnes increate and iÌ„finitie which thou art and to know thy blessed benefites and mooste holy wyl and pleasure and myne owne noughtynes Â¶ Thurdly thou must make petycyon vnto the holy goost after this maner O Gloryous Lord god holy gost moste humbly I beseke the of thy infinitie mercy and charytie whiche thou arte thy selfe vochesafe with thy in compreheÌ„syble goodnes to raiushe and swalowe me vp all together in to the with my will and al myne affeccyons and set them on fyere with most ardent loue and charytie Â¶ The fourth is vnto Christ Crucified O Moost louing sauior and most derest loue of my soul my swete Lord Iesu I humbly beseke the for thi crosse and passyon and for thy most payneful deathe that thou of most perfect loue towardes me dydest suffer vpon the crosse vochsafe by thi most holy powers of thi blessid soul and the senses of thy moost holye bodye to make bare and nakyd all my wytes and powers of my boodie and soule frome al phansyes vyces imperfeccions and inordynacyons and restore them to their fyrst perfeccyon and order vochsafe to knyte and to inclose them within thy selfe and thy selfe al together within them Amen MORE ouer as often as thou wilt knyt thy wil and vnderstandynge vnto thy Lord god thou must stirere vp and not without some labor these two that is to say thy vnderstandyng and wyl towardes thy Lord. First thou must force thy vnderstandyng earnestly to consyder and faithfuly to behold the highe goodnes of god and his infinyte hys moost super-excellent and incomprehensible nobylytie and holines and therwtal consider and fele also the innumerable tormentes paynes sorowes and passyons that he so hyghe so noble so excellente and so infinite maiestie suffered of most ineffable loue and charitie for vs most vile wreched and most vnkind synners And with greate wonder thou muste meruayl at the moste wonderful loue that god almyghtye hath shewyd towardes the by his owne moost deare sone whome for thy loue only saluacion he gaue to suffer al kynd of myserye saue syn of trauel labour fatigacioÌ„ care honger thirst watch trouble sorow shame reuyle rebuke coÌ„fusyon sclander blasphemye persecucyon false trateri heuines dread feare and deadly agony vntyl blody swete wrongful coÌ„prehencyon and captyuitie lyke a thief in bondes most cruelty most vyle entreatyd halyd pullyd and led from poste to pillar moost worngeful accusacion and mooste vniuste condempnacyon spyttynge and conspurcacion yllusions mockes and skornes forsworne forsaken of his owne apostles mooste cruell flagellacyon and beatynges fore strypes and buffets most payneful coronacyons with thornes hys tender limmes body and fleshe rent torne moost cruelly And in al these plages and woful aray made a gasyng stocke to al hys most cruel enemies At the length coÌ„ptyd moost abhomynable more vyle and more worthy of deathe then a stronge thiefe and cruell murderer he was condemnyd the other delyuered and so ladeÌ„ wyth his most cruel and heuy crosse vpon his torne shoulders and weake body vnto his paine and al wordly wonder confusion and shame he was lad vnto the most fylthy and horyble place of his moost cruell shameful death moost bytter drynke offered hym and violently spoyled naked of al his garmentes rackid to the lengh and bredth of his crosse most paynefully nayled with sturdy blunte nayles eleuated on hygh vpon the crosse hys meÌ„bers most cruelly torne rent his vaynes and synowes violently broken his precyous bloude moost paynefully shed trayled downe vpon the earth in greate aboundaunce in suche paynfull plyghte he honge thre long houres vpon the crosse in moost wooful panges and paynes of death sustayning moost deadly burnyng thurst blasphemye reproche and reprofe mooste payneful derelection wythout al comforte or consolacion And thus he most wofully yeldyd vp his blessid soule by moost bytter cruel paineful and shameful death And al only for the mere and most burnynge loue and charitie that he bare vnto the hys enymye that thou myght be delyuered from the wrath of God and sentence of damnacion that thou haddest deseruyd by the sinne oryginal and innumerable other in normytes deadly and dayly offeÌ„ces which thou hayst done myghtest haue done and mayste do yf he reserued thee not by hys grace And yet requyreth he nothynge in this worlde of the for al these that he hathe sufferid and done for the but only thy trew harte and loue And for this cause he suffered his moost dyuine and louely hart to be opened wyth a speare that thou myghtest yf thou woldest in maner crepe into hys most blessid syde and swete harte the treasure house of al grace and mercy of al vertrue and perfection where thou mayst optayne what thou wylt aske And all for the moost tender loue that the swete louynge hart of thy deare lorde Iesu berith to the. Thou hayst

the blessyd sacryfyce of masse wyth harty deuocioÌ„ callynge to god most hartely to renew and encrease his loue in the. Fourthly thou must receaue as often as thou mayst conueniently the blessed sacramente or at the least receaue the bodye of our sauioure Iesu spiritually Fyftly thou must reade once in the days and haue medytacion of some good vertuous and holy lesson that thou mayst be the better therby Syxtly thou must exchew and auoyde as neare as thou canst the company and famyliaritie of al persons of what estates soeuer they be yf they may be occasion to the to omyt any good exercyse or to do any sinne be it neuer so lytle Â¶ The fyftene impedimentes THe fyrst impediment whiche is in maner the grounde of al sinne as saynt Augustyne sayth is the loue of thy selfe and of thy owne commodytie and profyte the subtyle nature of manne sekyth the owne commodytie in al thinges and is not perceiuyd excepte thou take very greate hede and serch depely the very ende and trewe purpose in al good thinges that thou doist or euylles that thou doyst exchew For in al thy good dedes thou doyst and in al sinne that thou flyest yf thou loke wysely and depely dost searche the cause hereof thou shalte fynde that thou doyst oftentyme seke more thyne owne commodytie then the synceare and pure loue and wyl of god For sometyme thou shalt fynde that thou desyrest and laborest for vertew and doyst praye and vse good exercyse bycause thou wold come to the blysse of heueÌ„ and flyest sinne to escape the paynes of hell and purgatory in thys sekest thou not purely the wil of god but the commoditie of heuen and the exchewynge of payne Trye thys and aske thy selfe yf thou were sure that thou shouldest neuer come in heauen nor neuer haue rewarde for this good deedes and verteous life but neuer the lesse yf it were the pleasure of god that thou shouldest suffer hel paynes for euer whether thou woldest neuer the lesse do as wyllyngly as gladly as many good workes as dylygently flye sinne for the onely wyl and honoure of god as thou woldest do for feare of payne and for loue of heauen Yf thou feele thy selfe in thys mynde and good wil in al thy dedes plainly then doyst thou not seke thyne owne coÌ„moditie but purely goddes wyl and honor For this woldest thou do whether god wil rewarde or regard it or not so it be his plesure and honoure In lyke maner in oure dedes we seke ofte tymes oure commdytie before man We oftetime exchewe euyl bycause we wolde be ether praysed honored ether we wold not be rebuked or punished Some time we esteeme oure exercises and doynges streyte Thus we fal into goostly pryde or els we delight in our swet thoughtes and sencyble deuocion or in our swete teares and set so much by them that if we feale them not or if they be subtractid and be taken frome vs then we waxe dull heauye and sorye and vndeuoute and haue no corage to go forward in good lyfe thus we fal into goostly glottony or auaryce whiche is wery perylus A gaynste those greate dangers goostly we must study to do goostly and bodely for the pure and only loue of god without al respect or regard of reward only bicause that the dede prayer or exercyse doth please god and bycause that I am bounde to do al that I can wyth al the myght and powers of my bodye and soule of very pure loue to honoure him selfe and to rest in hym wythout scruple of bond or custome wyth a certeine inclinacion of inward loue as my hart wer taught inwardly by god that suche good dedes and vertue shoulde please hym and in no wyse to seke any secreate comfort commodytie or consolacyon of the spyryte or soule but rather for goddes sake to desyre al desolacyon aduersytie and derelyccion at the pleasure of god The second impedyment THe second impediment is affeccion loue and care of temporal and corruptyble thinges of this worlde What is thi inordinate loue towards creatures Playnely al that loue which infectith dystractyth or troublyth the mynd of man or caussyth a man to desyre to haue thys or that to hear or se this thyng or that except it be only for the pure and only honoure of god And chiefely the couetousnes or loue of certeine or peculiar thingê as of money of housyng of garmentes or ornaments of napkyns of bokes of exquisite and fyne housholde stouffe of other commodities apperteining vnto their daily vse whether they be necessary or superfluê° in the which thynges they rest with a certayne sensual pleasure and delyght vnto the whych they are so affeccionate and al together geuen yf that thes thinges should be taken from them they wolde be euyl contented Thes maner of parsons be very proprietaries before god For the pouerty of the spirite that the gospel teachyth consistyth pryncipally in this pointe That a man shulde possesse these transitorye thinges that he shulde remayne lose from al loue of them from all affeccioÌ„ toward them froÌ„ al rest in them as thoughe he had them not So that at the pleasure and wyl of hys prelate he shulde be euer redy to forgo them gladly wold find in his whole hart without any gruge wyth quyetnes and gladnes to forsake theÌ„ vtterly and suffer them to be taken frome hym And that he do nether desyre to haue nor to holde theÌ„ neather to forsake or geue them but only as it may moost please god for his moost honour And thoughe carnal affection do gruge and murmure that maketh no greate matter so he vtterly in hys harte and wyl wolde be ryd of such noughty grugyng for in tyme by grace he shall ouer come it For his mynde ought to be so fre and nakyd from them that he may at al tyme offer vp hys harte frely to god what euer chanceth or fortunyth to hym wythout trouble at the lest in hys wyll inner desyre he may be at quyet rest He must therefore not only ryd hym selfe and do away the thynges that he hath superfluus vnnecessary and al such as he hath only for pleasure and curyositye but also in suche thynges as ar very necessary he must take no delight nor pleasur At the least he must not rest in the pleasure whiche he fealyth in them Ye rather let hym learne to be wery of such burden of necessitie and be euer desyrous of moost extreme pouertye and barenes that he may be more conformable and lyke vnto his master and sauior christ whiche honge al nakyd on the crosse not only of fryndes and of bodely comfort but also of al delyght and pleasure ful of bytter sorow and payne Â¶ The thirde impedyment THe thirde impediment is the vnmortyfied sensualite by the whiche men be very ready to gadde abrode in their affection mynd and turne them selues to the pleasure and delyght that we haue to se fayre thynges

by repentaunce and returnynge agayne vnto god do clime vp againe vpon thys stayre by full resignacyon of theÌ„ selfe vnto the blessyd wil of god Â¶ The syxte steap or stayre THey stand vpon the syxte stayre whiche with many and oft desyres and deuoute exercyses doo resygne perfectly al propertie without al retraccyon or repyninge of harte with perfect and ful constance to perseuer in to the hyghe wyl and plesure of god knowlegyng certeynly that al thynges both prosperites and aduersyties that come ouer such as louyth affecteously god makyth for them and turneth vnto their profyt and furderith their gostly commodytie And these exercyse them selfe very busylye in the very loue of god But thes of a certayne secreat and craftie natural inclynacyon towardes them selfes do seke to gredely with a certayne propryetie at the hand of god goestly or spiritual comfort or consolacyon whereby they myghte the easelyer beare al aduersyties whose intent playnely is not al perfectly pure therefore they let greatly the workes of the holy gost in them selfes What gyftes soeuer that wee receaue of god whether they be outeward or inward bodyly or gostly do not vse them vnto our mortifycacyon and the pure honour of god we do abuse them vnto our owne condempnacyon Â¶ The seuenthe steap of stayre VPon the seuenth steap stande they that can helthesomely and wel vse doth their handes alyke that is to say the ryght hande of prosperytie and the lyft hand of aduersytie at al tymes very redy to folow the hyghe pleasure and the wil of god as wel in the inward coÌ„templacion or introuercyon also in the outward workyng as wel in the inward goostly intent as in outward and sensyble loue They do desyre to be made perfectlye lyke vnto the holy lyfe and passyon of our sauyor Christ in al aduersitie derelyccion or desolacyon findyng goostly rest for they are grounded stedfastly in bare loue in whom they haue lerned not only to do greate thynges but also to suffer very hard thynges And therefore they are indewed of god wyth many great secreate graces They be lightenyd in their vnderstandynge they are insensyd in their affeccyon with most burnyng charytie but bycause that thes beyng ignorante and not wel remembred that plente is perilous some tyme they are blynded with Ignoraunce and do mysuse the giftes of god that they oft do receaue do rest to muche in the sencyble loue of god al thoughe they do not perceaue the same but this must they mortyfye also if they wyl be perfect Â¶ The eyght steap or stayre THey stand vpon the eight stayre whiche haue resygned them selfe and all theirs purely in to the handes pleasure of almighty god being fully contentid with al thynges what euer he shal send theÌ„ or do with them in this world and for euer reseruynge no kynde of propryetie nor no poynte of any loue vnto any creature but purely and only in hym yea cleauyng only to him and not cleauyg vnto the gyftes of god in them selfe These aboue other are vysited with great gyftes of god and with secreat reuelacyons the whiche gyftes and secreat reuelacion by reason of a certayne secreat propryetie they bee not so glade to want as to haue for this cause they haue yet a poynt of secreat proprietie which god knowyth ryght wel and is a faute and an-imperfeccyon before him For they ought to be so fre in their hart from al the gyftes of god as though they had receauyd none and when they receaue they shoulde only prayse the great and mercifull lyberalitie of god towarde so vnworthye wretchyd synners and turne al to the honor praise of god and to resygne them selfe vnto his wil and pleasure to be destytute to lacke and want al his gyftes and to remayne redye to al derelyccion and desolacyon gostly and bodyly For in suche gyftes and reuelacyons standyth not perfeccyon but by thes gyftes god almyghtie dothe declare hys great goodnes to alure and intyce to anymate and incourage vs to folowe and to seke affectuously perfeccyon Â¶ The nynthe steap or stayre VPon the nynth stande they which with strong and hard exercise and earneste and holye desyres for the pure loue of god thei haue in maner almost consumed their fleshe and blod and the mary of their bodye and bones that they mighte seme to haue no more strenghe theÌ„ the lyfe and quyckenyng of the holy goste doth mynister vnto them For their blod semyth to be sodde vp and wastyd with the hote feruour of goddes loue whiche chalenges in them perfect lordshyp rule dominacyoÌ„ makith and causyth them to suffer and to do aboue nature They are the deare darlynges and beloued chyldren of god thoughe they are for the most parte hydden and vnknowen vnto the worlde in to whom he infundith the plentie of his giftes and graces some tyme he lyftith them vp to haue a ceartaine syght contemplacion of his blessid essence or beynge Yet are they so mortyfyed that they wyl not rest in thes giftes and graces for they haue vtterli troden vnder ther feat al regard of their owne commodyte pleasure and haue layd ther fundacion in only bare fayth formyd with perfect charitie wherby they desyre to suffer al aduersytie for the honour of god and the helth of soules with out al stay or helpe of any dyuine consolacion or comfort for thei reken and count theÌ„ selfes worthy of al abieccyon desolacion Also they thynke wythout al fayning them selues vnder and worsse then al creatures and wissyth nothyng more then to be set at nought to be dyspised and ouer trodden of al creatures to be put to mooste greuous myserie and most bytter and crewel death And thoughe they are very wel taught to haue al their ioy only in the crosse of theire Lord Iesus yet for al that thei do neuer let by their negligence the manyfold heaueÌ„ly ilumynacyons vysitacyons and goostlye influence but they offer theÌ„ selfes alwaies as muche as in them lyeth lyke redy wyllyng and as lyuely instrumentes of the holy gooste vnto al thynges that the holy gooste shal vouchesafe to worke in them lest they shoulde be vnthankefull vnto the grace of god They geue lyght in good example and they burne in the charitie of god and their neyghbors At any other time wheÌ„ they be not vysitid theÌ„ as concerning the outward man they seke moost abyectest and vyleste things to be without al meane comfort and consolacyon And concernynge the inward man they seke bare loue and charitie withoute al sensible comfort consolacion griefe and heuines of hart in so muche that thei can neuer suffer somuch but they euer desire to suffer abyde more sorowe wherbi they might be more conformable or like vnto our Lord and maister Christ whiche in the tyme of his bytter paine and passyon wrestlelyd agaynste sensualytie wyth bare loue destitute of al comfort and consolacyon goostly or bodyly that he might redeme and also teache vs the same lesson for this is the very way of abnegacioÌ„ or forsaking of our selfes By the whiche way we muste folow him thorow the narowe gate of saluacion wher vnto he bringe vs safely by his grace whiche lyuith ther and raignith euerlasting lord god Iesu Christ our sauiour for euer euer Amen Â¶ A good token and argumente of a well forsaken and well resygned wyll YF thou haue a fyrme confidence and perfecte truste in the goodnesse of god in all chaunces If thou doiste take all thynge what euer chaunceth good or badde as at the hande of god and thynke it to come of hys sendyng and doist thynke and vnfainedly beleue that suche thynges are chosen as the beste for the by the hyghe prouydence of god and therefore doyste commytte thy selfe and all thyne wholye vnto goddes wyll and pleasure If in all kynde of aduersytie and mysery thou makeste no complaynte to no parson nor seekeste no comforte nor consolacion but humblye and pacyentelye doyste abyde the vttermoste of the hyghe pleasure of almyghtye god offerynge thy selfe readye vnfaynedly to abyde all that thou sufferedst if it so please god worldes wythoute ende If thou doyste thynke thy selfe worthye of all that whyche thou sufferedste and muche more and worse and therefore thou arte ready to suffer muche more harder more greuouse and more paynefull thynges then thou doyste suffer If thou be leane and thynke vnfaynedlye thou arte vnworthye that the earthe should bare the and therfore thou thinkest thy selfe vnworthy of anye goodnesse and most worthye of al paine griefe FINIS â§ Imprynted at London by Ihon Waley dwellynge in Foster lane

Selected quad for the lemma: cause_n

Text snippets containing the quad