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A08889 The meditat[i]ons of saint Bernard; Tractatus de interiori domo. English Bernard, of Clairvaux, Saint, 1090 or 91-1153. 1499 (1499) STC 1917; ESTC S108390 30,253 66

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done in prosesse of longe tyme. sodenly he is rauysshed with dethe vnware without prouisyon he is take fro the body ¶ How a synfull soule is vexed and trowbled after her departynge fro the body cao. .iijo. WHan the soule with greate fere moche sorowe is departed fro the body angels come to take her to presente her tofore the ferdfull Iuge And then̄e she remembrynge her euyll wicked werkes the whiche she dyde by nyght or day trembleth quaketh loketh how she myght escape or flee desyreth truesse sayenge O yeue me space though it be but an houre Thenne shal the werkes as in maner of spekyng say Thou hast wroughte vs. we ben thy werkis We shall not lese the. but abyde styll with the go with the to the Iugemente And they shal accuse her of many synnes trespaces and sholl fynde many fals wytnesse ayenste her al though true wytnes were suffycyent to her dampnacion The euyll fendes with ferdfull loke and terryble countenaunce shalle feere her and purswe her wyth grete cruelte and woodnesse and shall catche her with greate drede and feere and holde her styll yf she be not delyuered frome theym by the helpe socoure of oure lorde Then̄e the soule beholdynge the eyen the mouth other bodely wyttes closed and spered by whom she was wont to passe forth to take her sportes playsyre in worldly thynges shall retorne to herselfe And whan she seeth herself alone lefte naked without body smytten with grete fere and drede she shall fayle in herself by dyspeyre And by cause she folysshly lefte the loue of god for the loue of the worlde and flesshly plesyre she shall be forsake of oure lorde lyke a wretche in that tyme of so grete nede of helpe And shall be delyuered to the deuylles to be punysshed and tormented cruelly for her mysdedes ¶ On this wyse is the soule of a synner not knowynge the daye ne the hour of his passynge rauysshed w e deth spared departed fro the body tremblynge quakynge she passeth of her Iourneye full of sorowe wretchydnesse And hauynge none excuse to alledge and shewe for her synnes she trembleth for drede to appere before almyghty god She is smyten with grete and wonderful fere vexed with many troublous thoughtes whan at her departynge fro the body all other thynges sette a syde she cōsydereth only herselfe hym to whom the tyme draweth nyghe that she muste gyue accomptes rekenyng And knoweth that he may neuer be declyned ne chaūged frome ryghtwysnes she consydereth well how streyght a Iuge shall sytte on her what reasons she shall alledge and put for her dyscharge in coūtynge of her lyf at soo streyghte a Iugement of soo precyouse Iustyce And though it be so that she remembre no thynge ne fynde in her self ony offence wherof she sholde be ferde dredfull Yet whan she shall come before that streyghte Iuge she fereth there be somwhat that is not in her remembraunce Her fere drede encreaseth wexeth the more whan she thynketh that she coude not escape that tyme of this lyfe withoute synne And also suche werkis as she thynketh be good cōmendable that she hath done in her lyfe yet they be not all fawtles yf they sholde be streyghtly Iugyd pyte mercy set a syde who can cōsydre call to mynde how many euyll werkys we do by processe of lytyll tyme. And what good thynges we by our neclygence leue vndo Sothely lyke as i● is synne trespaas to do euyll soo it is a mysse defawte to leue good thynges vndo And soo it is greate hurte peryll to vs whan we nother do wel ne thȳke wel But suffre our mynde to be occupyed abowte tryfles thynges that ben varyaunt vnprouffytable Sothly is is full harde to kepe oure mynde surly frome euyll thoughtes it is also very harde to be moche occupyed in worldely thynges without synne And therfore there can no man Iuge rebuke hymself perfytly· For he is soo moche occupyed troubly with soo many thoughtes that he in maner knoweth not himself soo that he knoweth not well what he doth or suffreth Wherfore he is smyte with sodeyne fere drede in his cōscyence at his passage out of this world For though he fynde no thynge to his knowelege that greueth his conscyence yet he dredyth suche thynges as he knoweth not ne hath in his remembraunce ¶ Of the dygnyte noblesse of mannys soule Of the wretchydnesse of the body And how wretchyd the soule is made by the body cao. .iiijo. O Thou soule of man aourned with thymage of god made fayre bewteuous with his symylytude spoused and wedded to hym by fayth endoured wyth his holy spyryte redemed with his precyous blood deputed and putte to be kepte with his blessyd angellys pertener of his Ioye blysse the Inherytoure of his goodnes induyd with reason vnderstondynge What plesyre hast thou to be so cōuersaunte with the vyle body wherby thou suffrest so moche greuaūce tribulacion payne By the body thou arte punysshed for the synnes of other thou arte broughte to nought repute a thyng in vayne of lytyll valour That carcas that thou louest cheryseste so moche with whome thou art so cōuersaūt is fowle lothsom matere torned in to flesshe couered wyth freyll vnsure bewte and hastely shall be stynkynge roten caryon and meete to wormes For though man exalte and magnefye himselfe neuer so moche yet he abydeth styll a foule vnclene carcas Certeynly yf thou consyder wel what fylth auoydeth by thy mouth thy nose other partes of thy body thou sawest neuer a fowler dounghyll Yf thou woll nombre coūte all his wretchydnes howe greuous it is oppressyd with the heuy burden of synne bounde fretyd with vyces moued sty●ed with concupicence trauayled and troubled with dyuers passyons affeccions defowled with Illusions euer p●●oe redy to euyl hasty to euery vyce thou shalte fynde it full of shame confusyon Thorugh the flesshe man is made lyke vnto vanyte For thorugh it he is enfecte wyth the vyce of concupycsence vnleful desyre Wherby he is kept as thral in bondage and made so crockyd that he loueth vanyte and werked wyckydnesse ¶ Of the myserye and wretchydnes of man in his conceyuynge his byrth his lyfe and his deth Of the noblesse of the soule And of the sodayne myschyef of wycked men cao. .vo. MAn takehede what thou were before thy natyuyte What thou arte fro the begynnynge vnto thyne endynge And what thou thalte be after this lyf O man fyrste fylth lothsom matere Afterwarde a stynkynge sackefull of dounge And at the last mete to wormes to gnawe on in the groūde How sholdest thou be proude Sothly thou was fyrste as nought then̄e thou made brought forth of vyse and fylthy matere wrapped in vnclene clothynge garmentes in thy moders
¶ The meditatōns of saint Bernard ▪ FVll prouffytable ben to vs trauaylynge pylgrymes and freyll synners the fruytfull werkes and treatyses of holy faders The whyche cal vs fro the waye of derkenesse of syn̄e to the waye of ryghtwysnesse And teche vs the streyghte waye to the ende of our pylgremage theuerlastynge blysse of heuen Wherfore amonge those sayd werkes treatyses I haue to thonoure of god prouffyte of his people chose to translate fro latyn in to englys the one swete deuoute treatyse moche prouffytable both to the louers of this trowblous shorte vnsure lyfe And also to the louers of the euerlastynge blessydfull lyfe in the kyngdome of heuen Called the Meditacions of saynt Bernarde ▪ wherof I forbede to vnlerned presumptuous correccion And mekely submytte me my werke to charytable correccyon Besechynge the reders to vouchesauf pray for me the enprynter or wryter herof to do theyr deuour dylygently And by cause I wolde haue so gode so prouffytable a thynge comyn to many and also by cause that hastly after the translacyon herof before it was duely correcte ordred it was by deuoute persones transūpte copyed I wote not how ofte aeynste my wyll Therfore haue I now the yere of of our lord Iesu Cryst M. CCCC.lxxxxv the .xij. daye of the moneth of September for to auoyde eschewe the Ieopardye hurte that maye come by that that was not duely corrected putte it more dylygently corrected ordred to the enprynter In lettyng dystruccyon of all other copyed after the forsayde vncorrected trāslacion And I coūsell exhorte all that haue those same to leue them as doutfull Ieoperdous And take this more dylygently ordred corrected It is not harde to knowe the one fro the other For they dyfferre both in nombre of chapytrees in rubrysshes of the same The vncorrected was dyuyded in to .xxv. chapytres Wherof the fyrste had no specyall rubryshes The seconde chapytre of the same began thus ¶ Oure mynde sothly is the ymage of god or elles thus ¶ The mynde sothly is the ymage of god And his rubryshe was this ¶ That the mynde of god is called the ymage of god But this that is corrected more dylygently is dyuyded parted in to .xviij. chapytres only wherof the rubryches folow her in order ¶ How man by knowlege vnderstōdynge of him selfe maye knowe god And how the soule of man is the ymage of god cao. primo ¶ Of wretchydnesse of body ▪ and of the dredful Iugemente cao. secundo ¶ How a synfull soule is vexed and troubled after her departynge fro the body cao. .iijo. ¶ Of the dygnyte noblesse of mannys soule Of the wretchydnesse of the body And how wretchyd the soule is made by the body cao. .iiijo. ¶ Of the myserye wredchydnesse of man in his conceyuynge his byrth his lyf his deth Of the nobles of the soule And of the sodayne myschyef of wycked men cao. vo. ¶ Of deth and also of the paynes of wycked men after theyr deth cao. .vio. ¶ Of the rewarde of blessyd soules And of the Ioyes of heuen cao. .vijo. ¶ Who is able to haue the Ioyes of heuen viijo. ¶ Of charytable loue of thy neghboure cao. .ixo. ¶ How we sholde pery loue and worshyp god and thynke on him cao. .xo. ¶ Of mannys herte And of prouffyte in redynge holy thynges cao. xio. ¶ Of wauerynge vnstablenesse of the mynde and thoughtes cao. .xijo. ¶ The cause and the remedye also of wauerynge of the mynde And of confessyon cao. .xiijo. ¶ Accusynge by cōfessyon of dyuerse syn̄es xiiij ¶ Of thre goostly enmyes the flesshe the world the deuyll And also of theyr temptacyons resystence agaynst theym cao. .xvo. ¶ Of the malyce of the deuyll And how he temptyd man by the flesshe cao. .xvio. ¶ Of the blysse of heuen cao. .xvijo. ¶ Of dyspysynge of worldly thynges· Of the olde man And of the pyte gentylnesse and mercy of god Capytulo .xviijo. ¶ The medytacyens of saynt Bernarde ¶ How man by knowlege vnderstondynge of hymselfe maye knowe god And how the soule of man is the ymage of god MAny there ben that know vnderstonde many other thynges yet they knowe not theyr owne selfe They take moche hede to other but they loke not well to themselfe They leue they re inwarde goostly thynges and seke god amonge outwarde thynges the whyche is within theym Therfore I shall torne fro those thynges that ben outwarde to inwarde thynges from inwarde thynges I shall lyft my mynde to thynges aboue that I maye knowe wherof I came and whether I go what I am and wherof I am And so by knowlege of myselfe I maye ascende come to the knowlege of god For the more I proyffyte in knowlege of my self the more nygh I drawe to the knowlege of of god ¶ On the inward mannys behalfe I fynde thre thynges in my soule wherby I remembre beholde desyre my lorde god The whiche ben the mynde the vnderstōdynge wyl or loue By the mynde I remembre him By the vnderstōdynge I beholde him goostly And by wyll or loue I loue and desyre him Whan I remembre god I fynde in hym in my mynde fele therin in him swetnesse plesyre of hym lyke as he vouchesaufe to gyue me By the vnderstōdynge I beholde in hym what he is in hymself what in holy angellys and what in his blessyd sayntes what in his creatures what in mankynde In hymselfe he is incomprehensyble for he is both begynnynge ende Begynnynge without begynnynge ende wythout ende By myselfe I vnderstōde how he is comprehensyble whan I may not atteyne to vnderstōdynge and knowlege of my self whome he hath made In holy angellys he is plesaunt and desyderable For theyr desyre is alwaye to beholde hym In sayntes he is delectable For they happy blessyd delyte them in hym contynually In creatures he is meruelous For by his myghte power he createth all thynges the whiche he gouerneth moost wysely dystrybutyth moost benyngnely In mankynde he is amyable louely For he is theyr god· they ben his people And he dwelleth with theym as in his owne tēple and they ben the temple of hym Who someuer hath mynde and thynketh on him vnderstondeth him and loueth hym he is with hym Sothely we owe to loue hym moche syth he hath loued vs soo moche made vs after his owne ymage lyknes soo hath he done to none erthly creature Sothly it behoueth that the thynge that is made after an ymage to be accordynge and lyke to the ymage or symylytude that it is fourmed after and not to haue vnworthely the name of an ymage in vayne Therfore lete vs shewe in vs thymage of hym in desyrynge of peas and regardynge of trouth Lete vs holde and kepe hym by perfyte loue and charyte in our mynde Lete vs bere him in our conscyence and