without confortable vysitacyon it sholde cause the to be the more quycker deuouter For afore feruent syngers with glad hertes praysyng and louyng theyr maker Iesu her blyssed sone with deuocyon she standeth long styll and beholdeth them face to face And so gladly to the mayde to al thy maydenly systers wyll offre her blyssed sone that ye may ioyfully clyppe the chylde kysse that chylde enbrace that chylde to your clene brestes O now is this a mery medytacyon for maydens whan thou hast long had this holy chylde in thyn armes beholde now and se how deuoutly the moder receyueth her blyssed sone agayne Knele doune in thy soule sister I pray the than delyuer the blyssed chylde to his blyssed moder for she must now goo for to chere other of thy systers Be not sory though other be gladded as well as thou Se now how she gooth full maydenly for to vysite other of thy systers And this is not ones but oftentymes whyles ye be at matyns and at all other tymes and houres And whan she hath so done se now how the chylde by the prayers of his blyssed moder lyfteth vp his holy hande and blysseth you all namely suche as singen with a corage sauourly deuoutly ☞ Lo syster I trowe veryly that suche medytacyons yf they be deuoutly coÌ„ceyued in thy soule shold put away dulnes in psalmody / euagacyons and dystractions / slepynesse / slouth / suche other temptacions indyuyne seruyce Al so whan ony maner of carnall thoughtes crepe in to thyn herte in tyme of gods seruyce anone crye in thyn hert knockyng and crossyng pryuely thy brest and say thus Cor munduÌ„ crea in me deus Lorde I praye the forme in me a clene herte I doubt not syster yf it be a fleshly thought with suche grete cryeng and crossyng it wyll ryght soone auoyde Also yf thou wylt eschue laughyng in dyuine seruyce I pray the kepe well thy syght And yf it happe somtyme that thou be wery by long abydynge in gods seruyce thynke that for euery verse our lorde wyll rewarde the in heuen a thousand yere and mâ—o ¶ Myghtyly therfore and dyligently laboure in the seruyce of almighty god after thy might and saye to our lorde in thyn herte thus If I more might more I wolde That I haue lord I gyue the. Beleue veryly sister our blissed lorde Iesu crist thy chosen spouse acceptyth thys gyfte for a worthy gyfte and a greate In this wyse syster thou maist ascende vp vnto god by deuocion in vocall prayers and also in mentall prayers that is by suche holy meditacion in tyme of diuyne saruice bothe in redyng and syngyng I mene not to be an hygh synger but for to be a deuout synger and a herty synger For in our lordes care sowneth not the crye but the loue not the voyce but the hert and wyl for to labour in his seruyce for his loue Lo sister thus mayst thou be a good singer though thou be no high synger He syngeth high whome our lorde hereth ¶ Also sister whan thou arte at our lady masse there behaue the deuoutly and reuerently And thynke how somtyme whan thou were in the worlde with what reuerence and what dyligence thou seruedest an erthly lorde or an erthly lady onely for to eschue theyr dyspleasure and for to wynne theyr benyuolence So now do thy dylygeÌ„ce or indeuour with moche more reuerence and more dylygence for to serue our heuenly lorde and our heuenly lady in heryÌ„g of her holy masse and of all other masses For to such holy seruyce thou hast now fully commytted the wherfore thou shalt haue a grete rewarde what rewarde is that wenest thou Truely Iesu hymself shall be thy mede and thy rewarde ☞ O now is this a grete rewarde for so lytell a labour Aboue all thynges therfore I praye the in tyme of herynge of thy masses refreyne the from all maner vnreuerence and dissolucion For be ryght sure yf thou haue more deuocyon in heryng of that masse than the preste hath that singeth or sayth the masse thou shalt receyue more grace of that blyssed sacrament than he ¶ On saterdayes or on other solempne dayes whan thou shalt be coÌ„muned than do all thyn inwarde outwarde dylygeÌ„ce goostly and bodily to receyue that blyssed sacrament with all maner sadnesse and deuocioÌ„ But aboue all thynges make fyrst a clene conscience by confessyon Be often coÌ„fessyd and mekely in suche wyse that thy coÌ„fessour may moost clerely vnderstande the. So that by oft vsynge of bothe these sacramentes of penaunce and howselyng purete clennes and deuocion may euer encrease and be kept in the ¶ In what wyse thou mayst best moost deuoutly dispose the to that moost holy sacrament after pure confessyon I wolde thou axed it of our lorde god and than the holy goost shal teache the. But yet soÌ„what shall I say to styre the for to receyue that blyssed sacrament deuoutly and it shall be but a short lesson ¶ Fyrst thynke how lytell thou art in his syght whiche holdeth vp bothe the and all the worlde In this thought as moche as thou mayst set thy self at nought Haue in mynde also how euery day thou synnest therfore thynke thy selfe ryght vyle and wretched and all vnworthy for to receyue that blyssed sacrament And in this thought thynke that though thou haddest be about to make the redy a thousand yere afore it had ben lytel ynough as for so worthy a sacrameÌ„t Thynke also that thou art vnworthy for to loke vp into heuen and to them that lyue in heuen or heuenly Therfore coÌ„sydering thy vnworthynesse long afore or thou receyue that blyssed sacrament caste doune thyn eye in to purgatory where paynes be ordeyned for to purge synners Among all thynke on some payne there ordeyned for thy synÌ„es and for thy trespaces / where peraduenture thou art worthy to lye vnto the day of dome / were not the grete mercy of our lorde god Therfore thynke thus and say alway in thyn hert before thou go to receyue that holy sacrament O lorde yf a thousand yere suffyse not a soule to be worthyly redy to receyue this blyssed body and blode good lorde haue mercy on me that soo vnworthily vnredyly come therto which am a ryght wretched creature dayly synnyng not ameÌ„dyng O. good lorde Iesu there is no stynkyng fylthe fouler than my soule is for to receyue thy blyssed body and blode I beseche the lord make some ryuer of compunction fyrst to renue by that foule stynking pyt of my soule to wasshe away the fylth or that thou entre O lorde I dare not els put the there Now blyssed be thou good lorde I fynde grete confort in thy mercy I wote well now without ony comparyson thyn infynyte mercy is more than all my wyckednesse And therfore through the felyng of that heuenly grace which thou hast now indued my soule trustyng onely vpon thy benygne mercy I go to receyue it as a
seke body to a leache that thy blyssed goostly medycin may make my seke soule hole The seker that I am lorde the more nede haue I to come to the that thy greate pyte mercy may be shewed in me by delyueraunce of my synnes Vpon this trust lorde I come to the. for thy mercyes I wote well be infynite There lorde I shal fynde heuenly delycates in the whiche delycates I purpose euer to dwell in the lorde and in none other Soo feruently I wyll set my hert as I wyll of the euer for to haue ioy with the withouten ende ☞ Lo syster by suche short meditacions and other lyke these thou mayst clense thy herte and thy soule with rennyng ryuers of very compunction Before thou go to receyue that blyssed sacrament say also in thy herte yf thou haue leyser in thy goyng thus O I that am powdre and asshes shall I now go to my lorde Than answere agayne and say with a reuereÌ„t mekenesse yea that shall I as an vnprofitable seruaunt gooth to his benygne mayster And as an hongry soule gooth to his meate And as a seke man gooth to his leache Say also as saynt Austyn sayth My lorde my mercy my refuge my desire to the I come for I may not helpe my selfe with myn own werkes And therfore lorde releue me / socour me / haue mercy on me I mystrust of my merytes / but I trust in thy grete mercyes more than I mystrust of myn euyl dedes Lord thou art my hope To the alone I haue synÌ„ed mercy lorde ☞ Many folke vse to saye longe afore they be houseled the .vij. psalmes of penaunce with a â—etany Prayeng to all those sayntes for helpe which psalmes saynt Austyn toke out of the psalter and set them togyder And named theÌ„ psalmes of penauÌ„ce It is a good deuocioÌ„ for to say I wyll not charge the withall considering the contynual labour that thou hast in thyn ordre ¶ Thynke also on the grete charite whiche he sheweth to synners / in gyuyng his blyssed body to them for theyr goostly helthe and goostly meate And that it is very goostly meate he proueth it well hymselfe where he sayth thus Caromea vere est cibus et sanguis meus vere est potê° Â¶ My flesshe sayth he is very meate / my blode is very drynk ☞ This is the meate whiche is fygured by that manna in the old testament which had all maner of delyce all maner sauour of swetenesse that at the last shal be gyuen to thy grete mede and rewarde of euerlastyng blysse as he sayth hymselfe thus Qui manducat meam caruem bibit meum sanguinem habet vitam eternam That is He that receyueth my flesshe dryÌ„keth my blode shal haue for his hye rewarde euerlastyng lyfe here by grace after this lyfe by ioye ¶ Now syster after the gracious receyuynge of his blyssed sacrameÌ„t / thanke our lorde for the grete benefite say thus in thy herte Inuem queÌ„ diligit aia mea tenebo euÌ„ et noÌ„ dimittaÌ„ the is I haue found whome my soule loueth now shal I kepe him neuer shall I leue hym And for bycause it is called a sacrament of loue I wold thou prouydysted some maner of prayers of loue whiche might styre the poynt of thy loue as is this orysoÌ„ Duleê iesus memoria or such other than I drede not but thou shalt fele grete deuocyon ¶ O good syster somtyme my goostly doughter I pray the than for to desyre of thy spouse for me one drop of that deuocion I wolde also thou sholde desyre of him suche deuocion for all my goostly frendes Among all other of thy deuocion and vocall prayers it were a medefull sayeng for to saye Placebo Dirige at leest with thre psalmes thre lessons and laudes thynkyng that thou hast thy lyuelode of them that peraduenture lyen in paynes of purgatory which paynes as some doctours done say passeth all the paynes of the world and is more greuous ¶ This thou myghtest vse well at after none whan thou walkest in the gardyn And thynke that he were an vnkynde frende a ryght cruell whiche myght se the in a brennynge fyre were in his power for to delyuer the and wyll not Truly ryght soo our lorde hath graunted the one frende in erth may delyuer his freÌ„de in purgatory by deuout prayers other goostly meanes / If suche one be neclygeÌ„t his frende in purgatory may well thynke that suche one is rather a cruell enmy than a frende Sende therfore in spare tymes thy prayers to our lorde for them that ben in purgatory / recommendyng to hym thy kynne thy founders benefactours of thy monastery and all other which ben passed out of this worlde Lo sister all this before is sayd moche of bocall prayer lytell of mentall prayers For euer amonges all goostly exercyses prayer is a holy meane Vocall prayer mentall prayer they two ben so nygh of kynne that the one is neuer founde without the other If vocall prayer haue chefe occupacion medytacion medleth somwhat with hym And yf medytacion haue chefe occupacion than prayer breketh out among And therfore in as moch as it is longyng to prayer somwhat shall I say of mentall prayer whiche is called medytacion And also for to styre the whan thou arte alone how thou shalte be occupyed in medytacion ¶ Syster suche mentall prayer by medytacion is ryght swete merytorious and precyous to a deuout soule / but right few vse it and that is pyte And as saynt Hue sayth in a boke whiche he maketh of the maner of suche medytatyue prayer that such prayers is called deuocioÌ„ purely of the soule which is a very tornyng in to god by meke and mylde affection By this thou mayst knowe that medytacion sholde be meke by consyderacyon of hym that so prayeth Of this we fynd a good example by the publycane in the gospell whiche in his herte prayed submyttyng thy self mekely to god a very synÌ„er sayeng outward by right fewe wordes as for vocal prayers whan he sayd thus Deus propicius esto michi peccatori For all his prayers were inward for the moste parte All suche that praye by medytacion they speake fewe wordes In other properte meditatiue prayer hathe yt is shorte as short wordes of loue or of mercy and sendith out his flames and beames Such a short medytatyf prayer sister perceth heuen For all suche soules that so ben occupyed in meditacions done rest in god as in the begynnyng endyng of his medytacyon And thus suche medytatife prayer is short Not for the shortnesse of deuocion but for the shortnesse of the length in wordes Another properte that longeth vnto medytatyue prayer that is desyrous by waylyng sobbyng and syghing to be with our lorde So that suche one may say with the ê“phete Dauyd thus Sitiuit anima mea ad deum fontem viuum quaÌ„do veniam et apparabo ante faciem det fueruÌ„t
micht lactime mee paries die ac nocte That is my soule thursteth to our lord which is the quicke gracious welle the refressheth euery mournynge sowle O. whan shal I come and appere before thy gloryous face blissed lorde Euery day my soule is fed with teares as my bodi is with breades for they be the loues of my soule vnto the tyme that I maye se the face to face ⧠Syster is not this avery good mournynge myrthe If thou wylt come come to suche mery mournynge of medytacion thou must as moch as thou maist sequester thi selfe from all maner outwarde noyses distractions and soo entre into the pryue chambre of thyn hert and there exclude all thynges vnder god and than assende vp vnto him by suche deuout medytacions ¶ In the whiche medytacions fyrst thou shalt bethynk the of thyn owne fraylte How redy thou art to euyll how dull and slowe to good After this thynke vpon the grete cruelte of thy goostly enmies How day and night they lye in awayte by many wicked suggestions fals subtyltees how they might deceyue thy soule and drawe it to synue And after this thynke vpon the grete goodnesse of god how moch grace he hath wrought for that Fyrst in makyng the of nought And than how he with his precyous blode bought the. Departynge disceueryng the from all mysbeleuyng people paynyms and heretykes Gyuyng the a chrysten name by receyuyng of the sacrameÌ„t of baptysme And also abyding mercy ably and beny gnely thy tornyng out of synne Delyuerynge the out from the fendes mouth and from the vanyte of this fals worlde by entryng into relygion And so gyuynge the many other vertues and graces without nombre ⧠The first me dytacion wyll styre the to compuÌ„ction sorow The seconde to drede And the thyrde to loue ¶ Of this me semeth saynt Hue in a boke that he made De arra amme sayth a right swete worde and it is this I am sayeth he hyghly bounde to loue my lorde Iesu of whome I haue receyued many benefytes of loue For fyrst he sayth hath gyuen me my essensiall beynge in hym not onely with all vnseÌ„sible creatures but effectuall beyng of fayrnesse aboue essensyble creatures But effectual beyng of fayrnesse he hath gyuen me also lyfe in hym not onely with beestes beestly / but for to lyue by grace heuenly He hath gyuen me a body with wyttes A soule with strengthes Erth with that which is conteyned therin for my sustenauÌ„ce Gyftes of grace with holy sacramentes of the chyrche And hymselfe with his tormeÌ„tes which he suffred in his passion ☞ After these thre maner medycacions ascende vp with an hye trust to our lorâ—e Iesu And yf thou mayst with habundaunce of teares say with meke boldnes as saynt Austyn sayth thus ⧠I shall now surely go to my lorde Iesu and crye vpon hym mekely to moue hym for to helpe me / consyderyng by his mercy full goodnesse bothe my fraylte and the grete cruelte of my goostly eÌ„myes ¶ Than after this rest a whyle by medytacyon / and be ryght sure he wyll fulfyll thy desyre graunt the thyn askyng And though thou fynd no swetenesse anone leaue not therfore / but cry vnto hyÌ„mekely importunely sayng thus in thy soule Non dimittam te donec benedixeris michi Lorde I shall not leaue the vnto the tyme thou hast gyue me thy blissynge yea though he put the to scylence Or put the from hym with his haÌ„de Or shoue the away with his fote yet leaue not but crye vpon hym mekely alway And I tell the for a trouthe yf thou contynue thus in such importunyte it shall encrease thy deuocyon ryght moche And yet therto thou shalt haue thyn askyng and be sped of thy desyre Whiche I fynde well proued by example of the holy writynge of Thoby to whome the aungell sayd thus Quando orabas cum lacrimis ego optuli orationem tuam deo ☞ whan thou dydest praye with wepynge than I offered thy prayers to god ⧠Lo syster set neuer lytell by prayers whiche holy auugels don offre to oure lorde god and namely there as it is contynued with Christ ☞ In all such medytatyue prayers I wolde thou had a specyall insyght vnto our blyssed lady moder of mercy and pray her to be a tender meane to her dere sone for the. namely at her masse other tymes also And grete her with Auees and other specyall deuocyons made of her ⧠And I praye the yf thou mayst vse often for to say that blyssed swete worde of saynt Anselme in the ende of thy medyta tyue prayer to our blyssed lady which is this ¶ Gloryous vyrgin gods moder / as thou verily louedest thy sone and verily woldest that he were loued â–ª gete me that grace of thy sone that I may veryly loue hym ⧠Truely I hope that thou sholdest fynde grete confort in such deuout wordes And yf thou may I wolde thou saydest to her among her psalters of Auees called our ladyes psalter Also I wolde thou were occupyed namely on holy dayes with redyng of deuout bokes as is Stimulis amoris or such other In the which specially I recommend to thy medytacyon the holy passyon of our lorde Iesu and namely after complyn after matins And beleue it ryght well it shal inflame thy soule ferueÌ„tly in his loue / and teche the for to dispyse this wretched worlde And also it wyll teche the for to wynne grete pacyence in al maner aduersiters And it wyll arme the agaynst thy gostly enmyes and gyue the myght strength to ouercome theÌ„ worthyly For as saynt Bernard sayth Be a man neuer so delycate yf he consyder inwardly the bytter passyon of Chryst / he must nedes absteyn hym be he neuer so wrath full he must nedes forgyue be he neuer so malycious he must be bothe ful of pyte compassioÌ„ Say therfore with the same holy Bernarde say it inwardly intentyfly thus ☞ O good Iesu how myghtyly hast thou called me enbraced me to the with thyn holy armes of thy holy passyon where thy soule passed out of thy body and water out of thy syde blode out of thy herte O mercyful Iesu thou louedest me thaÌ„ full hote / ful feruently good lorde forsake me not now Thus mayst thou growe on hygh by deuocion bothe in vocall prayers and in mentall prayers ¶ It is necessary for the also syster yf thou wylt encrease and grow deuoutly incongregacion for to eschue syngularite in all thin own outward obseruaunces myngle or tempre dyscrecyon with all thy dedes lest it be sayd of the as our lord sayd in his gospell Ecce homo q cepit edificare et non potuit consummare Lo sayth our lorde this man hath begon to buyld but he can make no ende Therfore do so discretly as thou mayst coÌ„tinue Take no specialites on the wtout leue / but kepe a comyn forme of lyuing For by dyscretion and
braunche of an olyue tree By the olyue is vnderstande Peas and by the culuer the holy goost whiche betokeneth that all goostly folke in whome the holy goost dwelleth sholde euer bere peas bothe in theyr brest in theyr mouthe and styre other to peas as saynt Martyn oyde whose mouthe was euer in spekynge eyther of Chryst / or mercy / or peas and soo made peas among other Also it semeth wel that peas is a precyous fruyte in that that our lorde bought the fruyte with his deare precyous blood / soo that he made peas therby throughout all the worlde ¶ Also it is wel proued that it is a precious fruyt for all martyrs toke theyr dethe to bryng peas among vs. Therfore sory may al they be that refuse so precious a fruyte whiche our lorde his aungels all his apostles all his dyscyples and all his martyrs sayntes set so moch therby This precyous fruyte our lorde Iesu hath left to his spouse holy chyrche that all her chyldren may take ynough therof yf they wyl ☞ But now to knowe veryly peas thou shalt vnderstande that there is two maner of peas of good folke One is peas of hertes here iÌ„ this lyfe and peas euerlastyng in another lyfe By the fyrst peas we may come to the second peas Therfore true it is the our lorde sayth Math .v. Beati pacifici qmÌ„ filij dei vocabunt Blyssed be they that be peasyble for they be called goddes chyldren All suche be called peasyble that be louers of peas / whiche alway besy them to reforme peas kepe peas fyrst in hymself / and seconds ryly in other Peas in hymself is for to make the flesshe subiect to the spyrite and for to make the styrynges of the soule subiecte to the ouer parte of reason Be therfore syster fyrst a maker of peas with in thyself makynge thy body subiecte to thy soule and than a maker of peas of other For thou canst not be a very maker of peas of other but yf thou be fyrst in peas within thy selfe This fyrst peas lyeth in repressing of all carnal lustes desires and that the lawe of the flesshe repugne not the lawe of the soule but that the body serue the soule vnder trybute that is for to serue the soule as a seruaunt serueth the body and elles there shal no peas be The body is as a seruaunt to whome it longeth for to serue the souâ—e is as a lady to whome it loÌ„geth for to haue the soueraynte whan the seruaunt taketh awaye from yâ— lady her herytage than is there a greate erthquake as Salomon sayth ê“uerb .xxx. Vnum est per quod terra mouetur quando an cilla heres fuerit domine sue ⧠There is one greate thyng he sayth whiche causeth the erthquake and that is whan the seruaunt is heyre of the lady The body whiche is the seruauÌ„t is than the ladyes neyre whan he by fleshly lyuyÌ„g â—ereth away the herytage of the soule so myspendeth it by the whiche the soule that is lady is depryued from spyrytuall and endlesse delytes And this causeth an erthquake that is the erth which is thy flesh may not suffre vertues to growe in the soule but ouertorneth all the edyfyenge and buyldyng of vertue vp and downe Alas that suche a wretched seruauÌ„t shold ouercome suche a gentyll lady of our lordes kynne yf there shold be very peas betwene them two nedes the seruaunt must come and lowe herself to her lady That is she must be compelled to obey to the soule and to all the profytes the longe to the soule for to be dylygent who so can make the flesshe to lowe he shall haue peas ynough in himself be able to make peas amonges other Though thou fele soÌ„tyme styriÌ„ges of thy flesshe to synne yf reason folowe not deme it not consent but onely a felynge whiche is called but a tourneyment betwene the soule and the body Trowest thou that therfore that thou hast lost peas Naye syster as longe as thou neuer consentest for to be ouercome There is no maner of thynge forboden the in all suche tourney meÌ„tes betwene the soule and the body but onely consent in the felynge of ony suche temptacyons Playne not and saye that thou hast loste peas bycause that thou doost fele great temptacions of thy flesshe For as long as thou coÌ„sentest not to suche temptacyons thy peas is not broken The seconde peas that I dyde make mencyon of is peas of herte and that is whan all the styringes and moueinges of the soule be made subiecte and obedyeÌ„t vnto the ouer parte of reason This peas is all inwarde and it cometh of affection of a ryght intent yf thyn affection be clene thyne intent be ryght for to profyte in vertue anone without ony delay our lorde wyll delyuer the from all vnquyetnesse of herte make thy conscyence a peasyble dwellyng place of ryght wysnesse This peas of conscyence whiche is called peas of herte is nothyng elles but a maner of ernest and a taste of that ioye peas whiche is euerlastyng in heuen And the we shall haue at the last yf we kepe very peas and rest Also they that haue rested them here from wicked workes there shall they rest from endlesse trybulacion Of these bothe peases that is of coÌ„scyence of ioye our blyssed lorde made his testament The fyrst peas whiche is called peas of hert he bequethed here to his dysciples whaÌ„ he sayd Io. xiiii Pacem relinquo vobis My peas I bequethe to you The second peas whiche is peas of endlesse blysse he bequethed to suche that kepe the fyrst peas whan he sayd Ioh. xiiii Pacem meaÌ„ do vobis My peas endlesly I gyue to you The fyrst is not now in this erthe to vertuous folke ful stable namely for troubles and vnquyetnesse which many vertuous folke fele somtyme among And no wonder for all such peas is but the relyef and almesse of heuenly peas which is gyuen to the poore in spyryte syttyng at the gates of Ierusalem abyding there some peas seÌ„t from our lordes table The almes that cometh fro a lordes table is not always able to be eaten For somtyme among in such almesse be founde bones bare from flesshe and other fragmentes which be not able for to be eaten So such peas that is graunted of our lorde to clene hertes here in erth is somtime ful barayne from rest quyetnesse as is a bone fro flesshe And yet all such maner vnquietnesse cometh from our lordes table of heuen for to proue a soule ☞ Lo syster blyssed be all such that be thus peasyble which bothe make peas betwene the soule body and also kepe peas in herte For they be made our lordes chambrelayns in as moche as they make redy for hym in theyr own hertes soules a resting place as Dauyd sayth Ps lxxv In pace factus est locus eius His place he sayeth is made in peas whan the
of charyte though thou kepe coÌ„munycation not with them so specyally as thou doost with other / so it be doone measurably after the place and tyme without offence and euyll suspytion Therfore it is that saynt Ierome sayth in a pystle â—hat he wryteth to Nepotianum where he sayth thus ☞ Beware he sayth of all maner suspicioÌ„ that may be feyned on the erthan it be feyned eschue it Thy swetenesse / thy lyght / thy desyre shold be thy spouse Iesu chryst On holy days whan folke desyre to speke with the eschue al maner ydle tales or soone charytably take thy leue For I assure the it is ful perillous to coÌ„myn moche with ony specially with seculer people and namely of men / but it be for goostly instruction and yet loke it be of no long tarieng but in short wise speke as is best to the helth of soule and honeste of lyuing What shold nede maydens of religion to haue often communycacion with men but it be onely whan goostli couÌ„cell is required or confession And yet I conÌ„cell the syth thou shalt be oft confessed vse no longe abydinge in confession / rather come the ofter Presume neuer to moche of thy clene conscience â–ª nor of thy chastyte For trust me right well presumpcion of chastyte and oportunyte hathe torned many a clene soule to euyll ☞ Trust neuer so moche to thy self weuing that thou hast ouercome all maner of styringes of fleshly synnes though our lorde of his grete mercy hathe keptthe vnto this tyme. For if thou haue no styrynge now drede to haue in tyme for to come ¶ Saynt Gregory sayth Euery chosen soule eyther in his begynnynge or in his myddle aege or in his last dayes shall suffre temptacyon In his begynnyng suche shall suffre temptacion easely In his mydell coÌ„uersacyon suche one shall suffre temptacion more greuously but in his laste dayes suche shall suffre temptacioÌ„ moste greuously Therfore beware of communicacion For suche thynges do let the braunches of charyte to be spredde abrode ¶ If thou wylt also sprede abrode thy charyte I wolde thou sholdest gladly fulfyll and stoppe fawtes in dyuyne seruyce for ease of thy systers as moche as in the is possible Desyre neuer therfore ony praysyng nor fauoure of ony creature but onely of almyghty god For one thynge I shall tell the that what soeuer he be that desyreth for to becommended and praysed of other persones Somtyme he shal be moche made of somtyme lytell / somtyme nought And where that suche one for his charytable dedes sholde receyue of our lorde grete rewarde in heuen al is blowen away with the blast of a manÌ„es mouthe Alas the suche dysceyuable worldly prayse or fauour shall so deceyue a soule and defraude him from heuenly and perpetuall graces It is not all wtout cause that Salomon calleth all worldly fauour deceyuable graces For who that trusteth sore vpon suche graces it may stand a whyle / but at last it shall fall bycause his ground is feble ⧠Therfore syster whan thou art eyther praysed or blamed euer renne to thy coÌ„scyence hauyng in mynd the wordes of saynt Austyn / were he sayth that a true conscyence may neyther be hurt by wronges ne be holpen by fals praysynges Also as for thy meate and drynke shewe thy charite of suche that is set afore the. Holde the content without grudgyng and fede the therof without superfluyte thankyng our lorde For as saynt Gregory sayth Meate and drynke sholde be taken as a medycyn onely for nede and not in superfluyte or in voluptuosyte Therfore be not soo gredy vpon thy meate and drynke but that euer our lorde be thanked therfore And more set thy hert to gyue attendauÌ„ce to the lesson which is red among you than to thy bodyly meate So that with refresshing of thy body thy soule may also be refresshed Thinke also that thou eatest synnes of thy founder / god rest his soule and other benefactours whiche haue endued your monastery or by whose goodes ye be endued to pray for them thou art bouÌ„de so to pray for theyr soules ¶ Also in places of solace and recreacyon shew thy charyte and sprede thy brauÌ„ches abrode whan thou takest in the gardyn with thy systers bodyly recreacyon coÌ„myn there of some maner of edyficacyon or here some good thyng which may edyfy thy soule And bicause oftentymes after meate many ben dysposed to lyghtnesse and to vnrelygious myrthes I pray the as moche as thou mayst eschue that And yf thou here ony bachytyng or dyshonest communycation as I hope there is no such thynges vsed among maydeÌ„s do thy dylygence or do that lyeth in the to turne suche maters vnto better coÌ„munycacyons And yf thou mayst not relygyously go thens / lest thou be ê‘tyner of theyr synnes All by shonest playes I forbyd the for moch euyl cometh of such dysportes Neuertheles holy disportes for recreation bothe of body and of soule is nede full somtyme for to be had / so that it be done so brely sadly and relygiously And that the herers and seers may rather be edifyed than sclaundre in it For our lordes loue syster spend thy tyme profytably deuoutly There is none so greate a losse as is the losse of tyme. Another thynge yf it be loste may be founden agayne / but tyme whaÌ„ it is lost may neuer be fouÌ„de agayn Thinke therfore why thou comest to relygion I tro we for the profyte of thyn owne soule of thin ordre It is not ynough for the onely to entre religion for thyn owne profite except thou do thy dyligence in lernynge that thou may be able to further thine ordre by connyng as other of thy sisters done And though thou mayst not come to connyng anone leaue not therfore though thou sholdest euery day lerne right lytel For hasty coÌ„nyng wexeth soone drye but easily and sokingly wonÌ„e encreaseth and abideth Loke thou be in ony wyse euer well occupyed in some charytable occupacion that the goostly enmy the fende fynde the not ydle ☞ Idlenesse is the moost hyndrynge that thou mayst haue to thy soule moche sorowe cometh therof If thou be wery in redyng refresshe thy soule by prayer or meditacion or in some other vertuous and charitable werkes Now rede now pray / now labour besily and so shall thy houre be shorte and thy labour light ¶ Thus moche syster I haue spoken of the spredinge abrode of the braunches of charite ☞ I sayd also of the fourth properte which loÌ„geth to a tree that is how it groweth on hye ⧠After tyme thou arte mekely roted in relygion / and graciously watred by compunction and than spred abrode by brauÌ„ches of charite thou hast nede or it is expedyent for the to be enhaunced in deuocion by contemplacion vn to heuen ☞ But fyrst if a tree shold grow hye the water bowes is nothyng els but cuttynge away the superfluite of temporall goodes in dyspising them Therfore sister lyke as thou hast forsaken all
outwarde worldly goodes for the loue of heuenly goodes so now put them out of thy mynde as moche as thou mayst / and haue mynde of the vowe of pouerte not to haue one pynne mo to thy heed than is taxed in thy holy rule Be none other in thy soule than thou apperest outwarde in thyn habyte For of al synnes ypocrisy is a peryllous synne / namely amonge relygious folke Good sister be well ware of that cursed synne ypocrisy / and kepe the from al maner curyosite and superfluyte whiche ben very deedly enmyes to the holy pouerte of relygigion ☞ whan ony maner temptacyon of worldely couetousnesse is at ony tyme presented vnto thy soule anone haue mynd of the moost blissed pouerte of our worthy sauyour Iesu chryst thy chosen spouse and of the moost holy virgin his moder in worshyp of whome thy relygion is grounded Of the pouerte of Chryst and his blyssed moder beryth wytnesse the poore cryb and few clothes which he was wrapped in at his byrth Se now what pouerte he suffred in his begynnyng / and also all the tyme of his beyng in this lyfe who was euer poorer thaÌ„ he For he sayth hymself in his holy gospell Uulpes foueas habent et volucres celi nidos filiê° autem homims non habet vbi caput suum reclinet That is Foxes he sayth haue dennes and holes to hyde them in and byrdes haue nestes but the sone of the vyrgyn is soo poore in erthe that he hath not wherin he maylye his heed Also that he loued pouerte at his endynge that is in his passyon / the blyssed crosse whiche he hyng vpon bereth wytnesse where herde euer ony man or woman that ony body in his dethe what passyon soeuer he shall suffre â–ª sholde be denied his clothes for to couer them wt. Or if he axed drynke shold it not be gyuen to hym yes rather than fayle water But our lorde Chryst Iesu in his holy passyon hong naked vpon the crosse And whan he was athyrst tasted galle with eysell for his drynk Lo syster where herdest thou euer an hyer pouerte ☞ Of this pouerte and other suche thou must haue mynde that thou mayst suffre the better pouerte of relygyon If thou hast meate and drynke clothyng and a boke to loke vpon / it is inough to the. And yf thou hast more than these and namely more than is assigned in thy rule or more than thou hast leue of thy souerayne to haue thinke that thou arte ryght ferre from our lordes blyssed pouerte / and his holy moder ¶ Good syster folowe this holy pouerte that thou mayst deserue for to haue that kyngdom whiche is ordeyned for poore in spyryte / as our blyssed lorde ê“myseth hymself where he sayth Bearti pauperes spiritu quoniam ipsorum est regnum celorum Blyssed be tho he sayth that be poore in spyryte for theyrs of ryght is the kyngdom of heueÌ„ for theyr herytage If thus thy water bowes be lopped away thou mayst growe ryght hye in deuocyon and contemplation ¶ what sholde be thy hye growyng Truely but deuocyon in prayers For as doctours sayen prayer is no thyng els but ascension or lyftyng vp of the soule to god by deuocyon which is deuyded parted in two partes / that is in to vocall prayer mentall prayer Vocall prayer is prayer made by mouthe accordyng with the soule Mentall prayer is all onely of the soule or mynde with sylde spekyng of the mouthe To vocall prayer that is euery day to serue our lorde Iesus and his blyssed moder in sayng matyns pryme tierce sext none euensong complyn thou art bouÌ„de by thy relygion but yf thou be lawfully letted And therfore to these I councell the to haue a zeale and a loue to say them distinctly and apertly with a pronouÌ„cyng of thy wordes gyuing therto the intent of thyn herte / so that thy toÌ„ge be not in the quere and thyn herte in the town In suche sayenges as moche as thou mayst eschewe distraction And that thou may so do make there dy afore after the councell of Salomon where he sayth thus Fili accedeÌ„s ad seruitutem dei sta in timore prepara animam tuam ad temptationeÌ„ That is â–ª whan thou goest to the seruice of god stande there in drede make redy thy soule for to withstand temptacion For than wycked spirites ben right besy for to let deuout soules from the good spede of prayer by immyssions of theyr subtyll temptacyons we haue neuer so many temptatyoÌ„s whan we be out of the quere as whan we be in the quere of gods seruyce ⧠Therfore I councel the for eschewyng of all euagacions cast downe thyn eyes vnto a certayn place all the tyme of dyuine seruyce be it nyght be it day ymaginyng in thy herte as though thou se lyeng afore the Christ Iesu streyned vpon the crosse And he with the crosse togyder lyft vpon hygh with woundes bledyng And in that lyfting than lift vp thyn tyes suynge after and renne from wounde to wounde and so sigh and sob pryuely Now for the nayles now for the thorns now for the spete now for the crowne now for the fete now for the handes / and so thanke him for his passyon whiche he suffred for the. ¶ And among all suche goostly medytacions loke in ones or ofter if thou mayst and entre in to his herte by the wounde of his syde wherin thou shalt fynde all maner treasour of pyte There are harbo towe for charyte and in the name of god entre a goddes behalfe Quenche thy thurste there with plente of haboundaunce of his moost blissed blode For he sayth hymselfe Quiscitit veniat ad me et bibat He that thursteth come to me and drynk Of suche deuocion in dyuine seruyce our lorde is hyghly pleased Blyssed aungelles nygh at hand to such a soule / and not onely aungels but also our lorde hymselfe speketh to suche a soule thus occupied sayth Doughter aske what thou wylte and thou shalt haue it ☞ O now is this a voyce of grete ioye and gladnesse Answere agayne and say to hym in thy thought Lorde I desyre nothyng els but that I and all tho which trusten and shal trust vpon thy grete mercy may be admytted amonges thy chosen people in thy heuenly blysse And as the holy prophete Dauyd sayth Ad let andum in leticia gentes tue For to ioye in gladnesse among thy chosen people ☞ Lo syster suche thoughtes whyle thou standest indyuyne seruyce sholde fyll thy hert with so moche gladnesse loue and swetenesse / that thou shalt be lothe to thynke on ony other thynge vnder god Also yf thou myghtest haue medytacion than of his blissed moder Mary entryng in to the quere beryng Iesu her blyssed sone in her holy armes / vysytig now one now another the syngen deuoutly and corageously in dyuine seruyce without dulnes or slepynes ouerpassing all suche that ben sluggisshe and stepy or slouthfull
mother of all vertues and norse For afore her was no vertue and without her is no vertue merytoryous She informeth and gyueth strength to all vertues that they may be acceptable to god without charyte may no soule be safe nor please god Charyte longeth to all folke and namely to relygious which shold be more parfyte than the comyn people ☞ what profyte is it syster to professe hygh lyuyng and in habyte to shewe parfeccyon yf we endeuor vs not to lerne vertue and exercise it in dede It is a great shame to vs and rather worthy payne than mede to professe or promyt great thynges and do the leest Therfore yf we be in charite we shall thynke hard thyÌ„ges lyght and easy ⧠Now ê‘adueÌ„ture thou woldest wyte what is this worthy fruyt of charyte that I speake of To this I answere and say the charyte is an ordynate and well dysposed wyll to serue god to please god and to haue fruycion vse of god Charyte and loue is all one Charyte is suche a souerayne vertue that it ioyneth coupleth togider the louer and the loued For mekenesse maketh vs swete vnto almyghty god Pouerte ioyneth and blyssed charyte maketh vs one with god Charyte is fayrest of all vertues Charyte is a thyng by the which god loueth vs and we god eueryche of vs other Charite is a desyre of the hert euer thynkyng on that the it loueth And whan it hath that it loueth than it ioyeth nothyng may make it sory Charyte is an holy desyre betwene two with lasting of thoughtes Charite is a strength of the soule to loue god for hym self and other thinges for god and in god which charyte whan it is so set in god it dooth away all inordynate loue And so charyte putteth away deedly synÌ„e for it is the richest affeccyon of mannes soule Charyte is the fruyte of trouthe stablynge of wyttes and of connynge Se how good charyte is who wolde forsake that blissed fruyt whiche is so good If we suffre to be slayne yf we gyue all that we haue yf we knowe as moche as men may in erthe all this without charite is nothyng els but sorow and torment Charyte is a very true turnynge from all erthly thynges and a ioynynge to god without departynge kyndled with the fyre of the holy goost fer from the fylthy fyre of carnal corrupcyon subiect to no deedly vyces but areysed vp aboue all flesshely lustes euer redy gredy to contemplacyon Charyte is also the fone of all good affeccyons helth of good maners dethe of synnes lyfe of vertues without whiche may no man please god with it man deuoutly seruethgod Very charyte clenseth the soule and delyuereth it from the paynes of helle and out of the felawshyppes of deuylles and soone maketh it the seruaunt of god parte takers of the herytage of heuen ☞ Lo syster in suche loue and charyte thou must enforce the to be arayed and clothed as yron and stele is clothed in fyre whan it brenneth as fyre And as the ayre or the fyrmament is clothed in the sonÌ„e whan it shyneth as lyght ⧠O blyssed be all they that be so turned all in to fyre and shynynge heate of charyte in euery prosperyte and in all aduersyte Suche charite maketh a deuout soule for to desyre for to be losed out of this wretched lyfe and be endlesly with god All suche liue in great pacience by tedious abydyng of the deth euery daye and euery houre desyryng a departyng of the body the soule by naturall deth ye though they were hard tormentes and passyons Suche charite made saynt Andrew for to halse desyrously the deth of the crosse And saynt Steuen to pray deuoutly for them the whiche stoned him to deth by the which he se into heuen that he had longe before desyred It made also saynt LaureÌ„ce to scorne his tormentours saint Vincent to haste his tormentors fast for to put hym to his deth Saynt Agate gladly and ioyfully to go to her passion as though she had benbyd and desyred to a great feast and other glorious martyrs to ioy in theyr tribulacions and to loue theyr enemys which pursued them by the whiche they were styrred to desyre most hastyly heuenly ioye and blysse which they loued here in erth Nethelesse though charite be so feruent that it maketh a soule to desyre departyÌ„g out of this worlde yet the same charyte is soo kyndled with the loue of goo that it styryth vs to abyde here after his wyll though it be paynfull to vs in asmoche we may not here haue copyouse plente in vse of that blyssed welle of lyfe Iesu chryst yet by his blyssed grace in the meane tyme of all our desyrous abydyng here after his wyll he norysheth vs conforteth vs with in great confortes as it were by the .iii. heuenly droppes of goostly graces One is by inwardely recreacyon of the blyssed sacrament of the aultre whan we receyue the blissed body which is to all deuout folke a synguler confort for releuyng of the tedious desyre of this wretched exyle for therin they receyue veryly and holsomly hym whome they best loue oure lorde Iesu Chryst Another is by multyplyeng of goostly fruyt that is in sekyng the encrease of other for to multyply the nombre of saued soules to the worshyppe of god By suche goostly multyplyyng they suffre more easely the euyls of thys present exyle The thyrd is for the preseÌ„ce of goddes chyldren with whome they be in a maner conforted of the blysse of heuen here in erth for as moche as they se suche encrease in charyte loue of vertue though suche a soule by feruent charyte mourne for the blysse of heuen in desyre for to be losed out of this wretched exyle and be with her spouse Iesu yet som gladnes she hathe for to abyde namely for the swetnes that she fyndeth in receyuynge here of our lordes blessid body In the turnyng of synners to vertue and in the profyt and increase of lyuers and so this exyle is the more tollerable in that it is more fruytfull For albe it that suche a mournyng soule in charite come late to her spouse Iesu yet she hopith to come bryng many with her Thus by suche charite was saynt Paul coarted for to abyde in this wretched world betwene desyre of losyng for to be with god and profytable increase of his subiectes Of suche profytable encrease he coÌ„forted hym selfe betwene whyles agaynst his tedyous delay frome the kyngdome of heuen sayeng thus Philip .i. Coartor enim eduobus desideriuÌ„ habens dissolui et esse cum christo multo melius ê‘manere in carne necessarium est propter vos That is I am coarted anguysshed in my selfe of two thyuges One is I desyre to be vnlosed out of my deadly body and be with christ that were right passyng good to me An other is I wote well yt is ryght necessary to abyde in my bodely lyfe only for you
away for theyr great mekenesse that they 〈◊〉 â—â—â—ynystryng to my swere louers whiâ—◠〈…〉 ioye of me The .xii. is that the hertes 〈◊〉 soules be lyffe by from erthly thynges 〈◊〉 may 〈◊〉 suche a soule to the fyrmament 〈◊〉 is 〈◊〉 clere for there in suche clerenesse 〈…〉 all suche soules buylde theyr neâ—â—◠〈◊〉 all erthly thynges by holy medytaâ—â—â— The .xiii. is that al clene soules ben oftenâ—◠〈…〉 eyther in redyng or in heryng 〈◊〉 good 〈◊〉 of wysdome or elles in swetâ—â—â—yers or in suche other goostly exercyses Suche can not syue blissedly and ioyfully with out suche holy contrâ—nplacyon for they haue â—eyther but â—rnesse nor heuynesse but ioye and â—â—adnesse Salomon sayth Ecclesia .xxiii. Niâ—â—â—â—â— dulâ—râ—â—s quam inspicere in mandatis dei There is nothyng so swete he sayth as it is to beholde in the wysdome of our lorde and in his coÌ„maundementes Therfore it was that Moyses whan he had talked with our lorde and receyued his coÌ„maundementes that he neyther dyde eate nor dryÌ„ke afterwarde for ioye of that holy presence forty dayes and .xl. nyghtes It was a great feast to hym him thought for many dayes the conforâ—e of our lordes preseÌ„ce and his speche ☞ O syster there be many ferre fro suche Ioyfull swetenesse that be lothe to here our lorde speke to them Anone they waxe dulle in soule haue no sauour of his speche whan speketh our lorde to vs Truely whan we rede suche thynges that be holsome to the soule Ex here other say to vs by preachyng or exhortacy oâ— I pray the be none of tho The .xiiii. is that all suche clene soules gouerne dyscretely theyr bodyes from excesse of mysrule in eatynge and drynkynge and stepynge They haue not suche hodyly dyseases as haue mysruled folkem excesse nor they dye not so soone as other but lyue longer to goddes worshyp out take suche that our lorde withdraweth out of this worlde by his preuy domes The .xv is the greatnesse of dyuyne loue that suche clene soules doo fele in within them selfes Loue is a very easy yoke and what some euer thynge is drawen with suche an easy yoke is made very easy and soft Saynt Bernard sayth ¶ O thou yoke of holy loue how graciously drawest thou to the suche as thou wylt drawe to the. All harde thynges greate thynges loue maketh lyght vneth of ony charge The .xvi. is that al suche gladsome â—lene soules make theyr wylles euer to accorde to the wyll of god For ryght as the wyll of god is fulfylled in them so the wyll of theÌ„ is fulfylâ—ed in other as though god bade it The .xvii. is that suche ioyfull and clene soules haue ioye vp 〈◊〉 ioye that is they haue double ioye here in erth â—â—ere is they haue ioye in Chryst all his werâ—â—s Another is they haue ioye of his body that is 〈◊〉 sayntes that be in heuen and of holy lyuers â—â—â—erthe The greatenesse of this ioye vpon ioye â—ay be fully consydered in suche that haue grâ—â—â—â—â—â—arite win them greate goostly gladnesse 〈◊〉 ryght as a mother hath greate ioye of her 〈◊〉 whan he is made a bysshop or singeth his 〈◊〉 masse or hath ony greate dygnyte which 〈◊〉 rekeneth for her owne worshyp / so all suche â—â—â—full soules thynkes that it is theyr worship â—hat sayntes be worshypped in heuen and also 〈◊〉 chrysten men encrease in vertue here in erthe which may also be vnderstande by all the lymes of a maÌ„nes bodi yf one parte of his bodi is wel 〈◊〉 case it is ioyfull and glad of the ease of euery other lymÌ„e so clene and ioyful soules in god haue ioye of eche other both of good that be in erthe and also of all holy that be in heuen The xviii is that causeth a clene soule to be in ioy is the longe vse of them that haue longe contynued in goodnesse Lo sister the longe contynuaunce of good lyuyng bryngeth in gladnesse of soule The .xix. is hope of mede for our long abydyng in good lyuyng As saynt Paul sayeth Ro. xii Spe gaudentes They that hope of endlesse rewarde suche soules wax ioyefull The .xx. is ioye of contemplacion that suche clene ioyfull soules fele somtyme with the whiche contemplacioÌ„ a soule is moche illumined and lyghtned Suche a soule seyth in his ioyfull coÌ„templacioÌ„ ryuers flowyng bothe hony and butter As sayeth Iob .xx. Vidit riunios stuâ—â—eris torrentis inellis et butirs Saynt Gregory sayeth vpon the same texte that these ryuers be callyd of the holy goost and they be reÌ„nyng ryuers for they be right plenteously gathered togyther in a contemplatyue soule whiche blyssed spiryt with all his holy gyftes fyllyth a conteÌ„platyue soule bothe wyth the swete hony of the godhed and also with the swete butter of passion that was thristed out vpon the cherne of the crosse Right as hony is gathered of flowers and of the ayre and butter of the body so contemplacion is gotten of the godheed of our lorde of swete heuely thinges of the bytter paynes of our lordes body And so by the gentyll bee of clennesse that hony of contemplacyon is brought to the hyue of the soule And by tendre compuÌ„ction the bucâ—er of Chrystes passion is brought in to the cherâ—e of the herte for to souple it and make it softe agaynst all maner anguysshes Oh well were 〈◊〉 soule at ease that might ioyfully souke of this â—hony eate of this swete butter Suche a conâ—eplatyue soule sholde then fele great rest / great â—â—â—ernesse / great delyte / great ioye / great loue â—â—uour in Iesu the lasteth euer lytel hauyng myÌ„de of ioye of this lyfe Also suche one though it â—ray lytell with the mouthe yet it is full with â—od and seeth oftymes into heuen beholdeth there the sayrnesse of aungels and of holy souâ—es O syster now is this ioyfull contemplacyoÌ„ 〈◊〉 wonderfull ioye of loue which ioye canno toÌ„â—â—â— tell And though that wonderfull beholdiÌ„g 〈◊〉 all the soule yet for habundaunce of ioye â—â—â—â—enesse whiche ascendeth in to the mouthe â—â—the body soule ioyeth in god There is none that hath this grace of contemplacyon but suche that our lorde first inspyreth to forsake this worlde alwordly vanytees the couetyse of the byle lust therof And than after that heledeth suche a soule by herself alone and speketh hym selfe to her herte and there gyueth her souke of his swetenesse of loue and than he styreth her to holy prayers medytacion and teares At last he maketh her gather her herte togyther and set it in hym And than he openeth to the eye of the soule the gates of heuen so that the eie may loke in to heuen And than the fyre of loue is veryly in her herte and brenneth therin and maketh it clere from all erthly fylthe and from all noyous thoughtes All suche so set be called contemplatyue soules be rauysshed in the loue of god For contemplacion is nothyng elles to mene but a
the which the herte is replete and made mylde O now is suche a mylde herte swete bothe in the syght of god and man For all that it speketh is of swetenesse of loue of peas of vnyte of chastyte of charyte Suche a soule is euer occupyed in vertu eyther in deuout wepyng waylyng or in holy redyng or heryng of vertue or els holy medytacyon of our lordes passion restyng here in his precious wouÌ„des wherin she fyndeth full sure rest in all her labours full sure abyding in all her nedes felynge no maner dyseases of her bodyly infyrmytees bycause she feleth the blissed woundes of her lorde Rather chusing euer after to suffre wrong than for to do wronge ☞ O how moche ioye hath a mylde soule than She that is thus myld is neuer heuyed with yre nor with enuy nor with couetyse Suche one wyl not loke to be taken counted mylde but euer it hath ioye to be lytell set by There be some that be abiect in theyr own syght but they wold not that they were so taken All suche be not yet mylde There be some also that be abiect in theyr own syght but they can not suffre of other for to be set lytell by Also suche be not yet mylde in hert Good sister as thou art abiect and vyle in thyne owne syght so desyre that all other sholde perceyue the same of the and than thou mayst haue that swete vertue of myldnesse Foure fayre vertues I fynde that cometh of this fruyte ⧠⧠One is that it kepeth a soule without hurtyng For all vnmylde hertes be oftentimes broken by impacyence And therfore it is that our lorde byddeth vs by Salomon for to kepe our soules in myldenesse where he sayth thus Ecclesiastic x. Fili in mausuetudine serua animaÌ„ tuaÌ„ Sone he sayth kepe thy soule in myldenesse ¶ Another vertue is that it wynneth loue grace bothe of god and man It maketh our lorde to loue vs tendrely For in that we bere the prynt of his own hert in as moche as he is mylde It maketh vs to be loued of man as Salomon sayth Eccl. iii. Fili in mansuetudine opera tua ê‘fice super gloriam hominum diligeris ⧠Sone he sayth make all thy werkes and dedes parfyte in myldenesse and thou shalt be loued aboue all erthly ioyes Thus we rede that Moyses was moost mildest of al men whyle he lyued in erth and therfore he was loued of god and man †Myldenesse is lykened in holy wryt to an Adamant stone which is of suche kynd that it draweth to hym hard thynges So all mylde hertes drawe vnto them all other for to be meke and mylde A Flynt is lykened in holy wryte to pacyence which sholde be harde as the Flynt neuer to be ouercome by yre and impacyeÌ„ce Of these two stones I fynd by the prophete thus Eze. iii. Ut adamantem et silicem dedi faciem tuam ⧠I haue gyuen a token in thy face that thou shalt drawe to the by myldenesse other as the Adamant dooth And also I haue gyuen another token in thy face the thou shalt be harde as the Flynt in suffraunce ¶ The thyrd vertue is that it amendeth the soule It maketh suche a mylde soule to se clerely her own defautes as though she loked in a myrour Of this myrour sayeth Dauyd thus Ps lxxxix QmÌ„ super venit mansuetudo corripiemur ⧠Lo he sayth whan the myrour of myldenesse is shewed to our soule anone we se our defautes and amned vs. ¶ The fourth vertue is that it gyueth to vs euerlasting helth with out which there is none helthe Of this maner of helthe speketh also the same prophete thus Ps lxxv Cum exurgeret in iudcio deus vt saluos faceret omnes mansuetos terre ⧠whan our lorde shall syt in iugement where all bodies and soules togyder shall appere afore hym in the dome than amonge all other specyally he wyll gloryfy all mylde soules which haue in this lyfe borne the impression of his hert by myldnesse ⧠Thus syster our lorde that is soo mylde in hert gyue the such specyal grace that thou may euer be meke and mylde and soo to eate of this swete fruyt with thy systers that ye all at last may receyue the lande of blysse which is ordeyned for all suche AMEN ¶ The .ix. fruyt of the tree of goostly lyuers is Fayth Ca ix ¶ Of Fayth THe .ix. fruyte of the holy goost in goostly lyuers is called Faythe whiche is a ryght fayre fruyt In the whiche fruyte our lorde is hyghly pleased ⧠what is al our lyuyng wtout fayth as saynt Paul sayth Heb. xi Sine fide iÌ„possibile est placere deo ⧠without fayth he sayth it is iÌ„possible to please god Fayth is the lyfe of a ryghtwyse soule Ro. i. Iustus ex fide viuit ⧠To that it semeth and sothe it is that fayth without good werkes is dead ThaÌ„ as for the artycles of thy beleue I wyll not in this treatyse wryte nothing to the For I wote well thou beleuest well ynough But of the werkes of beleue that is of true lyuyÌ„g it is my purpose for to declare that thy lyuyng may accord to thy faythe For of true lyuynge our lorde is hyghly pleased as Saloumon sayeth Eccl i Beneplacitum est diio fides et mansuetudo True faythfull lyuyng and myldnesse of herte pleaseth our lorde ryght moche This fruyt is the more precious that it is seldom had as the same wyse man sayth Pro. xx Multi misericordes vocantur virum autem fidelem quis inueniet ⧠Many ben called mercyable folke pyteous but few we find true in lyuyng The begynnyng of good lyuyng is for to drede god whiche drede causeth a soule not for to leue vndone the good dedes that shold be done as Salomon sayth Eccl. vii Qui timet deuÌ„ nichiâ—ne cligit ⧠He that dredeth god is in nothyng neclygent But for bycause many there bâ— the gladly do good and yet they leaue not certayn euyill dedes which they haue vsed of custome Therfore all suche good dedes is nothyng acceptable in the syght of god that is so myxt or mengâ—co and defouled with euyldedes as Salomon sayth Eccl. ix Qui in vno offeÌ„derit multa bona ê‘det ⧠He that offendeth he sayth in one vyce many vertues he destroyeth A lytel gobbet of soure dough soureth all a batche of bread A lytell galle maketh bytter a great quantyte of hony Euery clâ—ne soule which desyreth to lyue vertuously begynneth fyrst with drede and endeth with charyte and so by suche louely drede it hath no wylt to synÌ„e But such one the yet dooth good for feare and drede of payn and not for drede of god he leueth not euyl fully in as moche as he wold synÌ„e yf he durst for feare of payne ☞ Lo syster yf thou wylt lyue well fyrst ground thyn inteÌ„t of loue in drede and than begyn to do well Oft tymes many
for because a mayde and a vyrgyn was the fyrst that caused it and made it that blissed lady our lordes moder vyrgin mayde was the fyrst that made a vowe to vyrginite and offred the glorious gyft first of all to our lord For though our lord sayd by that lawe GenÌ„ i. Crescite et multiplicamini et replete terram ⧠Growe and encrease fulfyll the erthe he sayd to vyrgins maydeÌ„s growe and multyply fulfyl heuen So than only the quere of vyrgyns after our lady may synge worthyly this newe song of our saluacion Luc i. Magnificat aiÌ„a mea dnÌ„m ⧠The .iii. thing is that all vyrgins maydens folowe the lambe whyder soeuer he gooth By this lambe I vnderstand our lord god man which ranÌ„e in the wretched way of this worlde in great purete holenesse bothe of body soule without ony corruption Onely vyrgins folow next this lambe in great purete of clennesse bothe body soule All other maydens that be no vyrgins in holynesse of vyrginite folow hym but not so swyftly for they halt on the one fote The body and the soule hath not be kept so hole wtout brekyng It was broken is made hole by chastyte The fote of chastyte is neuer so strong as is the fote of vyrgynite In .iiii. maner of wyse I fynst that our lorde that blyssed lambe walked in this wretched worlde whyle he lyued here after the .iiii. fete of a lambe ¶ One is in erth he walked mekely whyles he was amonge vs. In hell after his dethe he walked among fendes full fearefully Vpon the see after his resurrection he walked full merueylously And in heuen after his asceÌ„cyon he walketh now full hyghly In these sasame iiii maner of wyse walketh all vyrgins and maydens in this lyfe for they folowe this blyssed lambe fote by fote They walke mekely yf they be very maydens for the felaw of may denhode is mekenesse the token therof is shamefastnesse Euer they be shamefast of the thyng that longeth to breakyng or hurtyng of vyrgynyte and maydenhode They walke also dredefully For vyrgynite maydenhode among all the conflyctes of this fyghtyng chyrch in erth be more dredefull batayles to fendes than ony batayle of ony other good creature For the fende findeth no marke of his brennyng in the flesshe of maydens therfore he is aferd moost of theÌ„ for they onely breke his heed There may no delectacioÌ„ of carnal synÌ„e by fals suggestion rest in them They walke also in erthe merueylously Is it not a merueylous thyng a wondrefull for to lyue in flesshe not to be ouerthrowen in passyons of the flesshe truly yes and worthy great meryte hygh ioye They walke also in erthe hyghly for they passe in hyghnesse all other of lyuynge bothe prelates and subgectes but yf they be vyrgyns maydens as they be ⧠Lo syster what pryuylege longeth to meke vyrgins maydeÌ„s Fewe I fynd vyrgins but many I do fynde maydens and therfore this twelfth fruyt is called the fruyt of chastyte Vyrgyns be all they whiche set ther lyfe so hygh in heuenly lyuynge that though batayle of the flesshe be profered them they lightly and mightily with stand it so that the fend in his ê“fer is more aferd of theÌ„ than they of hym Maydens ben all they that suffre batayle and mightily ouercome them but euer they drede to fall therfore they kepe vnder theyr flesshe in chastysing for feare of fallynge Foure thynges I fynde of chastyte One is that it clenseth the body as the coÌ„trary wyse lechery defileth it so the though there were none other mede of chastite but cleÌ„nesse ne none other torment of lechery but the stynkyng fylth therof The honeste of chastyte shold be desyred and the fylthynesse of lechery sholde be abhorred Another is the chastyte maketh a manÌ„es mynde fre For it hath noo thought neyther for chyldren how they myght be made ryche but onely the mynde is set frely on god The .iii. is that it gladdeth the conscyeÌ„ce in as moche as suche one for the loue of Chryst dispyseth forsaketh all fleshly delytes The .iiii. is the bothe to man to aungels it maketh such a chaste soule to be loued so that bothe good and bad haue in reuereÌ„ce all chaste folke but auÌ„gels specially For lyke as naturally euery kynde loueth his own kynd so auÌ„gels for as moche as they be clene loue more famylierly all chaste folke as moost lyke to theyr own kynde ¶ For to wynÌ„e this vertuous fruyte of chastite to come to the ê‘formyng and ê‘fection therof is the eschewiÌ„g seperacion of all such that be eyther spekers of vnclennesse or doers of vncleÌ„nesse for to be louers of the coÌ„pani of chaste spekers chaste doers by whose exsample chastyte is taught lerned Also eschewing of delycates eyther in meate or drynke or slepyng or eatyng or els of fyne soft weryng whiche be norysshers of the flesshe Also kepyng of the out ward wyttes and senses the nothyng be sene nor herde nor touched which that shold tempt the. Also by eschewyng of ydlenesse which is the gates of all vyces namely of carnall vyces Also kepyng of the inward thoughtes affeccyons of the hert by the which affeccyon the wycked serpent the fende putteth in his venymous heed of vnclennesse Also besynesse of prayer wherby is goten of god helpe agaynst teÌ„ptacions who so gouerneth hym thus may lightly come to cleÌ„nesse of chastyte There be many degrees of chastyte There is chastite of wedlocke of wydow hode of maydenhode There is also chastyte in dede chastyte in affection Some be chaste in body not in soule as all such the kepe theyr bodyes clene from all actuall corruption but yet in hert and wyl they be wedded for they desire to be wedded All such for the moost party delite to here speke of corrupt loue desyryng to loue and to be loued and soo hyndre many a soule by theyr affection But now of the degrees of chastyte the whiche belongeth to relygyous folke and to all deuout maydens lete vs se ⧠⧠¶ The first degre is kepyng contynence from actuall dedes with a purpose for to lyue so and to wtstand al maner coÌ„sent to any vnleful styryng This degre is yet full nygh to lykyng and lust for new tornyng therfrom in as moche as yet it smelleth of carnall temptacions therfore it is full necessary the suche one so new torned from carnal synÌ„es vnto chast leuyng loke not agayn to suche carnalytees least it perysshe but that in all hast it aspyre vpward to another degre in an hygher degree of chastite that he may be safe from peryl therof This fyrst degree is yet in labour of batayle vncertayn of victory for asmoch as only wyll with gods grace fyghteth agaynst .iiii. enemyes that is agaynst the styryng of the flesshe agaynst the appetite of affection agaynst the styryng
prouokyng of the world to lust agaynst suggestioÌ„s of fendes And so iiii be agaynst twayne yet lete good wyl trust and leane to our lorde truly faythfully that sayth Io. xvi In muÌ„do pressuraÌ„ habebitis sed confidete q quia ego vinci munduÌ„ ⧠In the worlde our lorde sayth ye shal haue moch tormentes of styryng to synÌ„e but fyght mightyly theragaynst with good wyl trust faythfully me ye shal ouercome the worlde for I ouercame it ⧠Lo syster thus is the worlde ouercome with good wil and helpe of grace Also yf thou wilt ouercome the fend haue also good wyll trust in god which bound the fend depryued him and dispoyled hym froÌ„ all his robbery of soules For he is as weyke as a mous yf he be withstand with a good wyl As for the other .ii. enmyes which be to the fende to the world but exactours and tollers seruauntes to them as is the flesshe lykynges and vnlefull affections may soone be ouercome whaÌ„ theyr lordes maysters be ouercome All this dooth good wyl with gods help ¶ The secoÌ„d degre of chastyte is whan by chastysyng of the flesshe by other goostly exercises the vnclene affection is clensed and the body is made subiect to the soule so that it is very seldome tempted And yf it be tempted it is but ryght easyly For at all tymes without temptacion is it not but yet it is so easy and so lytel that lyghtly with lytel labour the styryng may be ouercom more with bydyng than with stryuyng more with easy tornyng away lothing than with struglyng but it so be that by neclygence and slowth it is suffred to gather strengthe myght agaynst the soule as though no force ware gyuen therof than it is no wondre thought a cleane soule be troubled and ouercom in such long sufferauÌ„ce of temptacioÌ„s If we wyll myghtyly wtstand our goostly enemyes whan they begynÌ„e for to iÌ„pugne vs. anon despyse those temptacions that they send in and so shall we neuer be ouercom of them as for that tyme and not only we shal not be ouecom but also they shall be soo made weake in theyr batayl that they shall not dare to assayle vs afterward And if they assaile vs they wote wel that they shall be lyghtly ouercom so that they dare not on s quynche vpon vs. Lo what good wyll can do but many be ryght slow in wtstandyng by the whiche sluggyshnes we gyue the fende strength boldnes agaynste vs to iÌ„pugne and assayle vs the ofter the more sharperly or fiersly Of one thyng take hede that whan our aduersary the fende is myghtyly euercome somtyme he abydeth long before the he wyll assayle vs of that same vyce of the which he is ouercome vnto the tyme it be forgoten put out of vse And thaÌ„ soone after vnauysed sodeynly he falleth vpon vs for to throwe vs doune in to the same vyce the more surelyer that we be vnauysed And bycause he findeth vs vnredy to wtstand him I may lyken suche one to a man in batayle that whan he hath long fought agaynst his enemyes than he dooth of his armour resteth him sendeth away from hym all his meyny for he hath no suspecioÌ„ of no more batayle so he plapeth holyday in quyetnesse and rest In suche faynt holy dayes I fynd many kylled Therfore syster be thou euer redy armed thynkynge that thyn enemyes wayte sore vpon the we shold euer be redy myghtyly for to withstand theÌ„ for they cease neuer froÌ„ assaylyÌ„g but it befor a wyle craft for a whyle and it semeth that they rest and it is not so theyr ceasyng from assayllyng is to assayll vs for the ceasyng is for no kyndenesse or loue that they haue to vs nor for werynesse but for gyle and wylynes Syster beleue hym not in his wyles nor trust not to hym for he is full of wyckednesse at the last he wyl breke out ¶ The .iii. degre of chastyte is to haue all the lustes delytes of the flesshe so tamed and chastysed that vneth and seldome ryght lytell the styrynges of the flesshe ben felt For the soule is so arayed with affection and loue of chastite the it hath great abhominacion of vncleÌ„nesse flesshely styriÌ„ges It is so squaymous therof that it may not suffre to hert ne to be spoken of flesshely workes wtout great lothnesse so that it semeth that it wold cast the hert is so squaymous whan it hereth therof O now is this a blyssed cleÌ„nesse of chastyte Yf it happen soÌ„tyme for profyte of other for reuerence of the sacrament the such a chaste mayde must nedes speke of the cases of matrymony than she speketh therof so sobrely so chastly and so clenly that she feleth her flesshe so quyet restfull with such coÌ„munycacion as yf she spake of stones or fylth or such other the styreth not Also in slepyng suche one slepeth ful surely without any naturall habundauÌ„ce wtout foule ymaginacions or illusyons in so moche the she shall fele no maner of styryng slepyngly but that it may wakyngly be sone ouercom gracyously This is a very discrypcion of parfit chastite as it may be had here in this synful body full seldom this grace of clennesse is had here of ryght ê‘fyte folkes But yf thou wylt be stabled in this ê‘fyte degre of chastyte contynue therin I trowe thou must aske of our lorde a specyall priuylege of grace in as moche as it is aboue the bondes of naturall possybylite for to lyue in the flesshe without felyng of the vycyousnesse of the flesshe Such as be cold of complexion or els be feble in body lacke oftentymes styringes of the flesshe But yet them nedeth with that cleÌ„nesse and puryte of flesshe for to haue clennesse chastite of soule which is had onely of vertu of grace for els such one is no mede worthy Of all such that so haue tamed theyr flesshe feleth no styring speketh the prophete with great admyracyon as though it were a woÌ„dre thyng whan he sayth thus Ps .xlv. Uenite et videte oê‘a dei que posuit prodigia suê‘terram aufereÌ„s bella vsque ad finem terre ⧠Come se he sayth the werkes of god for he hath ordeyned vpon erth wonder thynges in wtdrawyng of batayles of temptacyons from the end of flesshely styringes ☞ Lo how he calleth this a woÌ„derfull thyng truly so it is to lyue in flesshe fele no styring therof But what sayth he more Ps xlv Uacate et videte qmÌ„ ego sum deê° â§ Therfore he sayth and our lorde sayth by the same prophete Take hede restfully se inwardly for I am the god dooth these wonderous thynges none other As who sayth whan batayles be ouercome enemyes ouerthrowen the soule may than rest in hymself and be in quyet vnderstandyng and seyng inwardly god that he it is which so mightily
for euermore and wyll doo vtterly as his souerayn wyll It is not right grete meryte for to obey alway in such thynges as pleaseth but rather in suche thynges that dyspleaseth / therin lyeth grete meryte that is whan ony harde thyng or greuous thyng is coÌ„maunded for to be done whiche an obedyencer dooth gladly with grete repugnaunce of the self wyll There is no sacry fyce that man dooth be it in watching / fastyng / and other goostly and bodyly exercyses so acceptable to our lorde as is suche obedyence Nor there is nothyng that so displeaseth our lorde and deserueth tourment as dooth self wyll and vnobedyence for it dishonoreth our lorde and withdraweth from hym that is his that is self wyl as saynt Austyn sayth ⧠None ought to haue selfe wyll but god To hym it longeth proprely ☞ As for the seconde thyng whiche longeth to a relygious tree that is planted in relygion is watrynge Syster thou must be moysted and watred yf the rote of mekenesse shold vertuously encrease that is with the holy water of coÌ„puÌ„ccion reducyng bryngyng to thy mynd mekely synÌ„es that thou hast done good dedes that thou hast left vndone tyme that thou hast lost and payne that thou hast deserued Thus after the councell of saynt Gregory consyder .iiij. thnnges which .iiij. yf they be holly consydered may gendre in the veray compunction and gracyous moysture for the watring of the very rote of mekenesse ⧠Fyrst is thynke where thou hast ben / where thou arte now / where thou shalt be / and where thou art not yet where thou hast ben thynke thou hast ben conceyued in synne / borne in synne / after / warde greuously fallen in synne where thou arte now Thynke that thou arte in this wretched vale of mournyng lyuyng but a lytell tyme coÌ„syderynge the tyme that euer shall last in ioye And than thynke that this vale is full of mysery and wretchednesse whiche is proued better by experyence than I can tell it / where thou shalte thynke that within a fewe dayes haply thou shalt be deed and than be brought before thy iuge yeldyng accompt to hym there of al thy werkes dedes and thoughtes whiche were neuer by confessyon counted here or in wyll to be confessed therof And thynke also the styryng wordes oftentymes of saynt Anselme which may styre the moche to compunction saynge thus to thy self as he sayth ☞ Thou vnfruytfull tree where be now thy fruytes of vertue O drye tre and vnprofitable worthy to be cast in to the fyre How shalt thou answere at the daye of iugement where shal be ared of all the space and tyme of thy lyfe how it hath benspent / yea vnto the leest twynkling of thyn eye Than shal be demed and condempned that is founde in the of ony ydle worke ydle worde or vnê“fytable scylence vnto the leest thought of thyn hert / but if it be amended here and satysfyed by in warde sorowe and compunction ☞ Lo syster this is a harde sentence therfore I pray you wasshe all thy defautes away whyles thou arte here by water of compuÌ„ction ⧠The thyrde is / to haue in mynde where thou art not yet Thynke syster by the mercy of our lorde thou shalt come vnto his blysse where thou arte not yet / to the whiche he made the. For the whiche with his precious blode he bought the â–ª and for the whiche I hope thou hast forsaken all the fals delytes of this wretched worlde / and hast closed vp perpetually thy self in religion O syster it were ryght mery oft to haue in mynde the swete wordes of the prophete Dauyd whiche saynt Austyn expoundeth and ben these Meiâ—us est dies vna in atrijs tuis et super milia O sayth saynt Austyn good lord better is one day in thy heueÌ„ly halle than a thousand here There is so grete plenty of fayrnesse of swetnesse of gladnesse of goostly myrth and haboundauÌ„ce of shynyng lyght endlesly That yf it were lefull noo lenger to dwell there than one houre in a day for that houre alone all the yeres of this wretched lyfe / though they were as full of all maner wretched delyces pleasures or delytes haboundaunce of temporall goodes they may lawfully be dyspysed set at nought For our lorde hymselfe is there all ioye and blysse And he it is that gloryously there shall fulfyll all the capacyte of a soule by clere knowyÌ„g of trouth by ioyful fruycion of his souerayne goodnesse / and by suâ—e beholdyng of his endlesse felycyte He also it is that shall there gloryfy the body in foure maner of goostly clothes / that is with the stoole of mine â—cayle neuer after to deye with the stoole of vnpalsibylite / neuer after to suffre passyon nor payne with the stoole of agylyte / euer to be swyfter than a thought And with the stoole of subtylyte / euer to be as subtyll as a soule wtout poÌ„derosyte ☞ Lo syster what myrth and ioye is in that place ordeyned for clene soules and bodyes vndefyled Thyder I pray the cast thy goostly eye and thynke on the fyrst stoole of imortalyte sorowynge for thy synnes in place where thou hast ben ¶ Thynke on the second stoole of vnpassy bylyte / sorowynge for thy myseryes wretchednesse that thou suffred in this preseÌ„t lyfe where thou arte nowe ¶ Thynke also on the thyrde stole of agylyte or swyftnesse and sorow lamentably for the drede of strayt ingement in place where thou shalt be And thynkyng on the fourth stole of subtylyâ—e sorowe for the long delay of eternall felycyte and ioye of heuen where thou shalt be And doubt not syster yf thou inwardly desyre these thyngê thou shalt rather haue lust to wepe than to doo ony thyng elles Beleue it well thou shalt haue more conforte in suche wepyng than euer thou haddest in laughyng so that thou mayst say to our lorde god with the prophete Dauyd thus 〈◊〉 â—eundum multitudinem dolo ♃ in corde meo consolationis tue letificauerunt animam meaÌ„ That is Lo lorde Iesu the multytude of my so â—â—wes were neuer so grete many hert but that 〈◊〉 grete heuenly confortes hath moche more gladded my soule Thynke this veryly syster that we neuerred that our lorde laughed but many tymes he wept we rede not for hiself he wept but for vs in tokening that as long as we be in this wofull vale of teares we sholde euer be sorowful for wepyngly we came into this worlde and with payne we lyue at last with payne the soule shall departe from the body ⧠If thou moyst thus syster the rotes of mekenesse with water of compunction thou shalt haue the mery blyssyng whiche our blyssed lorde graunted in his testament to all suche compuncte hertes where he sayth thus Beati qui nuÌ„c fletis quia ridebitis Blissed be ye that now wepe here for ye shall after this be full mery with me ¶ Now the thyrde thyng that I spake of is
iugemeÌ„t of all good folke it is the surest lyfe I say not that thou sholdest kepe a comyn forme of lyuing with voluptuous lyuers or idle lyuers or of ê“ude lyuers For that is called a comyn lyfe among worldly lyuers not of the relygious lyuers But I meane that thou sholdest kepe suche a comyn lyuynge which is ordeyned approued of holy fathers assigned in thy holy rule Is it not ynough to the to do as they dyde and as the ê‘fection of thy hâ—ly rule techeth without syngularite And yf thou wylt nedes cost be synguler than I wold thou were synguler in keping better than ony other thyn obedyence / thy chastyte / thy pouerte and deuocioÌ„ and loue bothe to god and man In this wyse be synguler ¶ And yf I sholde say as saynt Bernard sayth than I wold thou keptest well thre wordes which he taught his dyscyples And they ben these ⧠I wolde he sayth in congregacion thou lyuedest ordynately felawly and mekely Ordynately to thy selfe felawly to thy systers and mekely to god ¶ O now is this a short charitable rule Thou lyuest syster in congregacion ordynately whan thou doost thy besynesse in relygion for to kepe thyn obseruaunce bothe in gods syght and in preseÌ„ce of thy systers so that thou kepe thy self from synne and thy relygyon from sclaunder Thou lyuest in congregacion felawly whan thou doost thy dylygence for to loue all creatures in our lorde and for to be loued for our lorde Shewyng thy self obsequious and seruysable to all thy systers Louyngly in supportyng of theyr bodyly charges and also goostly charges And to haue pyte and ruthe of all theyr if yrmytees Thou lyuest also in congregacion mekely to god whan thou doost all thy besynesse to put away vaynglory and vanyte in all thy dedes ☞ Lo syster in this wyse thou mayst encrease growe in relygyon as a vertuous tree And at last by gods grace be able to bere the worthy heueÌ„ly fruytes Of the which saynt Paule spâ—keth and sayeth Fructus autem spiritus est caritas gaudium pax pacientia ¶ In the which auctoryte he speketh of xii maner of fruytes Of the which I wold speke and declare but I haue no leyser Therfore I leaue of at this tyme and make an ende Besechynge our blyssed lorde the tendre and veray spouse and keper of chast soules which hath planted the in the gardyn of holy relygion gyue the grace to be roted in very mekenes to be moysted and watred by very compunction to be extended and spred abrode by very charyte And at last to be reysed vpon hye by very deuocion that somtyme after this lyfe thou may be coÌ„pted or nombred endlesly among the holy trees of his heuenly paradyse by the helpe meanes or intercessyon of our blyssed lady Amen ¶ And pray for me good syster which am yet but an vnprofytable brauÌ„che and vnfruytfull of relygion That at last I may be suche a tree as our lorde wold I were Amen Benedictus deus ¶ Here endeth the tree of the holy goost Enprynted at London in the Fletestrete at the sygne of the rose Garlande by Robert Coplande Anno dnÌ„i M. CCCCC xxxiiij ⧠⧠⧠⧠⧠Robert Coplande ¶ The. xij fruytes of the holy goost ¶ The table of this present boke ¶ The fyrst fruyt of the tree of goostly lyuyng is called Charyte Ca. i. folio ii ¶ The second fruyt of the tree of goostly lyuyng is called Ioye Ca. ii fo xi ¶ The thyrd fruyt of the tree of goostly lyuing is called Peas Ca. iii. fo xx ¶ The fourth fruyt of the tree of goostly lyuing is called Pacyence Ca. iiii fo xxv ¶ The fyfth fruyt of the tree of goostly lyuyng is called Suffraunce Ca. v. fo xxxiii ¶ The syxt fruyt of the tree of goostly lyuynge is called Goodnesse Ca. vi fo xxxix ¶ The seuenth fruyt of the tree of goostly lyuing is Benyguyte Ca. vii fo xliiii ¶ The eyght fruyt of the tree of goostly lyuing is called Myldnesse Ca. viii fo xlix ¶ The nynth fruyt of the tree of goostly lyuing is called fayth Ca ix fo liii ¶ The tenth fruyt of the tree of goostly lyuyng is called Good lyuyng Ca. x. fo lvii ¶ The enleuenth fruyt of the tree of goostly lyuyng is called Contynence Ca. xi fo lxi ¶ The twelfth fruyt of the tree of goostly lyuyÌ„g is called Chastyte Ca. xii fo lxvi ¶ Explicit tabula ¶ Here begynneth an epistle sent to a relygious woman of the .xii. fruytes of the holy goost ⧠RElygious syster it is not longe a goo that I wrote to the a pystle of relygious exhortacyon how thou sholdest growe in relygyon vertuously as a goostly tree Which tree I sayd sholde be fyrst depely roted in mekenesse than watred and moysted in coÌ„punccyon After that extended abrode by charyte And than to growe on hygh by deuout coÌ„templacion In the whiche pystel at the last ende I made mencioÌ„ of .xii. swete fruytes of the holy goost whiche all goostly trees in relygion sholde bryng forth Therfore now to fulfyll the ende of that pystel I send the writen what those .xii. fruytes ben wherby thou mayst know how thou sholdest lyue in relygion Of whom the holy apostel saint Paul speketh sayth thus Galat .v. Fructus autem spuÌ„s est caritas gaudiuÌ„ pax pacientia loÌ„g nanimitas Bonitas beniguitas maÌ„suetudo fides modestia continencia castitas ⧠That is The fruytes of the holy goost in goostly trees of relygyon is charite / ioye / peas / pacience â–ª sufferauÌ„ce / or long abydyng Goodnes / beningnite / or gentylnes of heÌ„rt / myldenes / fayth in true louyng / maner of good leuyng / coÌ„tinence / chastite ¶ The fyrst fruyt of the tree of goostly lyuyng is Charyte Ca .i. ¶ Of Charyte THe fyrst fruyt of this holy tree is called Charite Charite is a coupling of the soule with god whiche is the lyfe of the soule For lyke as a naturall dethe departeth the soule from the body so goostly dethe bysyfie departeth the soule from god The holi doctour saynt Augustyn sayth that there is a very deth which that mendrede but lytel and that is the departyng of the soule fro almyghty god God is the blyssed lyfe of soules for by charyte be loued all that ought to be loued as vertue and all that ought to be hated as vyces Good sister eat oft of this precyous fruyte of charyte for it is ryght precyous in as moche as it is the pryce for to haue the kyngdome of heuen And it is so precyous a fruyt that wtout that man is of noo pryce in the syght of god as saynt Paul sayth i. Cor xiii Si charitatem auteÌ„ non habeo nihil sum ⧠Also he sayth al the werkes that we done without it be of no value Saynt Gregory sayth As the braunches of a tree come out of the rote soo all vertues spryngeth out of Charyte She is
of these two I know not which I may rather chose Lo sister what swete frute charite is Thus frute of charite shuld euer be in thy hart and in thy wyll not only in thy dedes but also in thy soule Many spekith charitably and doth charitably but yet they loue nother god nor be in charyte as ypocrytes whiche suffren greate penaunce and seme holy to the sight outward but by cause thy seke outward worshyp and praysyng fauour they haue lost theyr mede whan a man gyuith him to penaunce and to pouerte and dothe great almes dedes it is a token he is in charite yet he is neuer the more in charite for that alone without more But whan he forsakyth the worlde only for goddes loue settyth all his thoughte to good and is in charite with all folke and all good dedes that he may do he dothe theÌ„ in that intent for to please our lorde Iesu and to com to the blysse of heuen than he is in very charyte and that charite is in the soule for so his dedes shewith outwarde If thou therfore syster speke good do good folke that herith the so speke do wene the thou art in charite for they wene thy wordes and thy dedes accordyth with thy soule in god els thou art a deceyuer of the people and dampnest thy soule Lo syster thus charite is in wyll veryly not in werke only for in werke only it is a token of charite but he that sayth that he is in charyte and wyll not do in dede that in hym is for to shew loue truely he is not in charite as saynt IohnÌ„ sayth For charite is neuer ydel it is euermore workyng som good And yf it cease of workynge know right wel it wastyth a way what is very workyng of loue and charite Truely very loue and charite is to loue god with all thy strength myghtyly with all thy hert wysely with all thy soule deuoutly swetly wylt thou be in loue charite myghtely Than must thou be meke for all goostly strength cometh of mekeneesse Our lorde saith Esa lxvi Suê‘ quem requiescet spuÌ„s meus nisi super humileÌ„ On whome shall the holy goost rest sayth our lorde but in the make soule Mekenes kepith vs gouernith vs in all our teÌ„ptacioÌ„s so that they may not ouercome vs. But many be ouerthrowen by the fende in theyr mekenesse by tribulacions reproues bacbytynges yf thou be wrothe and lose thy charyte for ony anguysshes of this casuall worlde or for ony worde that men saye to the thou art not yet very meke ne in myghty charite for yf thou be in parfyt charite it shall not greue the what shame or anguisshe that thou suffre but thou shalte haue delyte and ioye in suche reproues and shames and glad for to suffre al maner reproues for the loue of Iesu and fare as a deade body whiche answerith not what so euer the people sayeth or dooth to hym Right so if thou be in parfyt charite thou wylt not be sterid for no worde that may be sayd to the. Trewly syster it is a very token that thou canste not loue 〈◊〉 be in very charite yf thou may not suffre payne or anger for thy freÌ„des loue Iesu For it is wryâ—en thus Charitas penam non habet Very â—harite hathe no payne of all suche outwarde thynges All vnmeke people in relygion be not in myghty charite for they be so feble weyke that they falle at euery steryng of the wynd of temptacion And why is that Truely for they wyll haue theyr wyll done and not theyr soue rayns wyll whiche is goddes wyll Therfore syster be very meke that thou may be in myghty charite and do not thy wyll in this worlde that thou may haue it more plenteously in the other worlde and so thou shalt ouercome thyn ennemye the fende Thou must also haue charite and loue god wysely with all thy hert and that thou mayst not doo but yf thou be wyse whan art thou wyse Truely whan thou art poore without couetyse and despysest thy self for the loue of Iesu despendyst all thy wyttes and thy wyl in his seruice They that seme most wysest in this world be most fooles whiche done spende in couetousnes in besynes all theyr wysdom and forsake that thou haste taken pouerte / penauÌ„ce / and gostly trauayle For thy pouerte thou shalt haue riches wtout ende For thy penauÌ„ce and sorow for thy synÌ„es and that thou art so long in this exyle from thy couÌ„trey heuen blysse thou shalte haue the endlesse ioye of heuen And for thy trauayle of relygion for wakyng / fastyng / prayers / medytacions / huÌ„ger / thrust / heate and colde / mysease and anguysshe that thou suffrest for the loue of Iesu thou shalt come to rest whiche lasteth endlesly Thus mayst thou se that yf thou be wysely in loue and charite thou must loue lastyng thyng lastingly passyng thyng passyngly / so that thy herte be set and fastened in nothyng but in god or for god charytably Thou must also not only be in loue and charyte myghtely and wysely but also swetly deuoutly Swete loue charite is whan thy body is chast thy thought clene Of the whiche chastite by the grace of god I purpose to wryte in the last ende of this treatyse as for the .xii. fruyte of euery goostly soule For as I begyn with the swete fruyte of charyte so shall I ende with the swete fruyte of chastyte ⧠Deuout loue and charyte is whan thou offrest thy prayers and thoughtes to god with goostly Ioyes in the holy goost Of this goostly ioye I purpose for to wryte in the next goostly fruyte of euery goostly soule Nowe wylt thou knowe whan thou arte in loue and charyte Truely syster there is none in erthe that knoweth whan he is in charyte but suche that be inspyred or haue ony specyall grace which god hath gyuen to him for to knowe it by of the whiche all other may take example All blyssed lyuers trust and hope that they be in charyte / and in that doo as well as they may for to encrease in vertue trust verily that they shold be saued / they knowe it not anone For yf they knewe it theyr meryte were the lesse / so that it is kepte vncertayne vnto another worlde with hope Neuerthelesse certayne tokens there be by the which thou mayst knowe yf thou be in charyte ☞ Fyrst is whan all couetyse of erthly thynges is quenched in the. For where that couetyse is there is no charite nor loue of god the loue of that one putteth out the other The second token is hertely desyrynge in all tymes eatyng and drynkyng wakyng and sleping of heuen blysse Yf thou be set in loue and charyte syster that thou canst fynd no ioye in this lyfe it is a token that thou arte in charyte And the more thou sauourest of heuen the more thou desyrest it The thyrd token is chaungynge
in herte The fyfth is rest from the worme of conscyence A synner as long as he is in synne so longe he is prycked of the worme of conscyence that he hath no rest And this is the fyrst vengeaunce that our lorde taketh of a synner for he wyll not suffre shame of synne be in mannes herte whiche sholde be his divellyng place without shame of vengeaunce as saynt Austyn sayeth Inclene soules it is not soo for whan synne is put out by contrycion and coÌ„fessyon than ceaseth theyr worme of conscyence that is the freatyng and the remors of coÌ„scyence and so they be in good rest For lyke as a man hath better rest in a swete bedde ful of fluores than in a sharpe or harde bedde full of thornes So suche a ioyful soule resteth more swetely in suche a vedde of cleÌ„nesse than in a bedde of synÌ„e Of this swete bedde of floures speketh Salomon in the boke of loue in the persone of all mery soules in clennesse Canr .i. Lectê° noster floridus Our bedde he sayth of our conscyence smelleth swete with floures of vertue wherin we rest without tormentes of remors The .vi. is the presence of our lordes grace which lyghtneth a clene soule by knowlege and sprynkleth it with the dewe of grace of the which the soule is in greate gladnesse ioye It is not soo with synners for they be in derkenesse of synÌ„e what ioye may suche haue in theyr coÌ„scyence which lyue in such derkenesse of synne and may not se for derkenesse of synÌ„e the lyght of heuen This lyght I call the ioye of heuen as Dauyd sayth Ps lrxxviii One in lumme vultus tui aÌ„bulaâ—imê° Lorde he sayth we shall walke that is we shall iyue in the ioye of the whiche is the lyght of thy blyssed face Also al clene soules haue greâ—â— cause of ioye For all the vertues that they haue â—â—meth from the welle of heuenly swetnesse â—e sprynkled in theyr hertes which causeth hâ— to be glad ¶ Saynt Austyu sayeth where he speketh of the rauysshyng of saynt Paule in to heuen that in that blyssed kyngdome of heuen where blyssed lyuynge is fully soped vp in his â—wue welle from thens some dropes of vertue of grace be sprynkled downe on erthe to mankynoâ— that in the teÌ„ptacyons of this wretched worlde they may lyue more temperatly more myghtyly more ryghtwysly and more prudeÌ„tly wysely And how that vertue in soule causeth a man to be glad sheweth well saynt Bernarde sayeng thus Euery vertue naturally is good / there is no vicekyndly nor naturall therfore vertue syth it is natural and kyndly whan it cometh in to the soule though he come not alway without labour yet whan he cometh he cometh as in to his owne naturall place where he sytteth full truly accordeth well with the soule as with his owne nature and kynde Lo how grace and vertue syster gladdeth the soule whiche gladnesse all synners lacke The .vii. is the wytnesse of the holy goost whiche is win a clene soule that maketh it so glad Of the which gladnesse saynt Paule sayth thus Ro .viii. Spiritus sctuÌ„s testumoniuÌ„ reddit spuÌ„m nostro quod sumê° filiâ— dei The holy goost he sayth bereth wytnesse to all clene soules that they be the ioyful chyldreÌ„ of god This wynÌ„esse is that gladsome oyle whiche the wyse maydens toke in theyr vesselles as our lorde sayth And it is also the ioye the saynt Paule speketh of where he sayth thus it cor .1 Gloria nostra hee est testunoniuÌ„ conscientiente Our ioye he sayth is the wytnesse of our coÌ„science This ioye brigeth forth in a clene soule true coÌ„punction swete deuocion holsome labom of penaunce werkes of pyte besynesse of prayer very obedyence fulnesse of loue and hygh contemplacyon in god The .viii. is good â—â—paâ—y All gladsome soules haue god in theyr â—elawshyp and all good folke which ben full wtâ—â—d For amonge suche a company resteth the hoâ—â— goost gyuyng to suche true confelawes hoâ—â— for to dwell togyder in peas duyte O how 〈◊〉 suche a company ryght gladsome to dwell aâ—â—â—â—nge as â—auyd sayth Ps C .xxxii. Ecce 〈…〉 quâ— toâ—â—â—dum habitare fres in 〈◊〉 Lo he sath how good how mery it 〈◊〉 todwell all togyder in loue and â—hye of the 〈◊〉 goost The .ix. is gladnesse of good werkes 〈◊〉 they that lyue in holy workes dedes 〈…〉 be gretly reward â–ª doâ— god as Dauyd 〈…〉 â—â—â—custodied is â—â—â—â—s retributio 〈◊〉 A grece rewarde shal be in at that kepe worâ—â—â— good werkes not â—nely â—â—che at the laste 〈◊〉 also here in thâ—â—â—ysâ— for theyr kepyng they 〈◊〉 fraue greate ioye in soule as doctours sayâ—â—â— that is so greate â—â—ye that it may not be sayd 〈◊〉 â—eiter be felt than spoken for al good werâ—â—â—â— be kyndly the chyldren of the soule And eight 〈◊〉 a good wyse hath ioye in the bringyng forth 〈◊〉 well shapen chylde and greate drede and coÌ„fusyoÌ„ if she brought forthe rather a serpent or a 〈◊〉 worâ—ne than a childe Right so a soulâ—â—s is glad whan she bryngeth forthe good werkes as fruyte whiche is best accordyng to the soule and sholde be sory yf that she bryng forth in stede of good werkes the bad fruyete of euyll werkes for that is agaynst kynde of the soule Loke how sory a wyfe shold be yf she brought forthe rather a foule serpent than a chylde / soo sholde we be of synne The .x. is sykernesse of the soule Clene soules be so syker that of outwarde paynes they be not hyng afterde for they wote well they sholde do them no harme but purge them and make them clene All theyr besynesse is for to kepe them from inwarde euylles that is frosynnes And therfore they fele greate gladnesse wtin in the soule The .xi. is that our lorde spareth a clene soule from many greate laborous peryllous werkes as saynt Gregory sayeth ¶ Our mercyfull lorde hydeth his true louers whiche he loueth tendrely from all laborous peryllous werkes whome rather he calleth his seruauÌ„tes than his chyldren Them he spareth for tendrenesse and wyll not that suche be occupyed in suche outwarde occupacyons but kepeth them without vexacion and in fayrenesse There he wyl the his seruauÌ„tes be not put to out ward labour foule theyr fere onely in the duste of out warde besynesse Lo syster all suche that be not dysposed to gladnesse of soule with swetenesse of our lorde in contemplacyon he wyll that suâ—he be put to outwarde besynesse And yet he of his great mercy kepeth them from fylthynesse â—aut of the fere that is of the affections which way not escape some maner of dust which our lorde hymselfe wyll wasshe away with his owne haÌ„des as he dyde to saynt Peter and all his dyâ—â—yples whan he sayd Io .xiii. Qui let us est â—on indiget 〈◊〉 â—t pâ—des lauet He that is cleâ—â— saythour lorde â—edeth not to be purged but 〈◊〉 of his affections whiche I my selfe wyll â—hasshe
euer therfore the this lord of peas cometh bryngeth with hym his swete peas or gooth awaye withdraweth his peas leauing the in trouble as the semeth chauÌ„ge neuer thy hert fro hym lest he passe for euer away fro the. But peasibi byde in prayer his comyng agayn and so thou shalt kepe rest of herte wylt thou kepe well peas than conformethy wyll to goddes wyll and so shalt thou kepe peas For so sayd the auÌ„gels in christes byrth Pax hominibus bone voluntatis Peas they said be to al people of good wyl If thy wyll with stonde our lordes wyll thou shalt fynde no rest for he wyll at the laste haue his wyll done wyll thou nyl thou wylt thou also kepe well thy peas than withdrawe thy hert froÌ„ all erthly loues For thou shalt neuer haue peas if thou set thy hert in sekyng of suche thynges Saynt Gregory sayeth ⧠What is more laboryous than to set our hert sore on worldly thiÌ„ges And what is more restful then nothing for to desyre of worldly thynges but only oure bare necessaris Thou mayst also kepe this peace yf thou kepe dylygently thy .v. wyttes for whan the gates were shet the disciples with in our lorde sent in peas amonges them said Ioh. xx Pax vobis what is it els for to close thy gates but to refrayne al thy .v. wyttes froÌ„ vnlefull desyres whiche dryueth away peace Thus sister kepe peace within thy selfe than shalt thou be a good maker of peace amonge other and yet wyll they neuer hertly be reconsyled to suche that are them forgyuenesse what be suche scorners of peas and not louers of peace for they be no verilouers of peas but if they be as redy to seke peas of those that haue trespaced to them as suche that haue trespased to them be glad to offre them peas As Dauid saieth Ps xxxiii Inquire pacem et persequerecam That is for to say Seke peas and sue to haue it parfitly There be also many which be redy for to receyue peas of other that haue trespaced to theÌ„ but not so redy for to offre it fyrst to other to whome they haue offended It is more glorious in the syght of god for to seke peas before thou be called to peas than whan thou art called For it is more curtesy to gyue a gyfte before it be axed than to graunte it whan it ys axed All suche that seke noo peas but refuse it whan it is offred they vnderstande not the peas is the herytage of chrysten people For yf they vnderstode verily that peas were the heritage of chrysten men whiche Chryst dyde bequethe them in his testament they wolde neuer abyde for to recouer theyr herytage tyl they were prayed therto but they wolde sue therafter with all maner of haste for to haue it Also all they be called peasyble that labour do theyr besynesse for to breake strife and debate among other For that was the offyce of our lorde Iesu whiche laboured to his lyues ende and shed his bloode for christeÌ„ peas And in token the he laboured sore for our peas after his resurrectioÌ„ he appered to his dyscyples and shewed them his handes his fete and also his body all wounded the they myght vnderstand therby what costes expences he had done for to purchace peas for them as though he had sayd to them thus Set not lytel by peas for it hath cost me my lyfe Now syster this is a deynte fruyte for vneth it may be founde it hath so many lettynges for to growe ☞ which ben they that letteth peas of hert Truely syster wrathe / hatred / stryfe / debate / worldly besynesse / outward noyse Therfore yf thou wylt haue very peas in herte beware of all these This fruyte syster hath .iiii. greate eertues and fayre One is that all they that haue peas be made goddes chyldren in erthe as our lorde sayth hymselfe Beati pacifi qmÌ„ fili dei vocabuntur Blyssed be they that be peasfull for they shal be called goddes children His chyldren by folowyng his steppes For the offyce of our lorde was in erthe to make peas and so do all suche The seconde vertue of peas is this / the it clenseth the eye of the soule For peas is of such clennesse that it clenseth a soule so clerely that it may se god as the holy apostle sayeth Heb. xii Pacem sequimini et sanctimoniam cum omni bê° sine qua nemo videbit deuÌ„ That is Shew peas and holynesse with all folke wtout which peas may no man se god The thyrde vertue of peas is that it maketh redy a place to our lorde There is no place so pleasaunt to our lorde as is the place of the herte whan it is in rest Doo well thy dyligence for to loue well this fruyte and pray our lorde to take parte with the of his owne fruyte of peas And than shalt thou haue god at thy feast as saynt Paule sayth .ii. co xiii Pacem habete et dominus pacis erit vobiscuÌ„ Haue peas with you and the lorde of peas shal be with you The fourth vertu of peas is that our lorde gyueth for our erthly peas here peas euerlastyng without ende For they that haue peas kepe peas and loue peas here they may be sure of endlesse peas as the prophete Esay sayth Esa xxxii In pacis pulchritudine coÌ„qui esces In fayrnesse of peas all suche shall rest Here thou sholdest slepe in peas and there thou shalt rest in peas as Dauyd sayth Ps iiii In pace in idipsuÌ„ dormiam et requiescam In peas he sayth with my selfe I shall slepe rest That is I shall so slepe here in rest and peas with in my selfe which peas rest is in me vnchasigeable and vnuaryable that I may at the laste partytely rest in blyssed peas without ende O how mery syster yâ— mayst be in kepiÌ„g of peas For veray peas where it is had bryngeth the soule into great clerenesse 〈◊〉 tranquylyte what is peas but tranquylite of soule symplenesse of â—erte the bonde of loue and yâ— felawshyp of charyte Suche peas putteth away dyscorde / reoresseth wrathe / destroyeth pryde / and louerh mekenes / it seketh god / it loueth god / it cannot hate / it teacheth to loue / it cannot be proude He that hath suche peas kepe it will And he that hath lost it hye him fast that he may wynÌ„e it agayne ⧠Lo syster yf thou be thus peacyable and in peas sue after such peas with clennesse Thou mayst be meke and mylde and symple in herte pure in thy wordes innoceÌ„t in thy wyll according with god in thyn affecâ—ion that thou may at last be with theÌ„ in blysse that haue fruycyon vse of this fruyt of peas without ende ⧠AMEN ⧠¶ The fourth fruyt of the tree of goostly lyuynge is Pacyence Ca. iiii ¶ Of the fruyt of pacyence THe fourth fruyte of the holy goost in
fle In this degre of pacyence yf thou be well lerned therin thou wylt not be troubled with aduersyte but suffre and be styll ¶ The thyrd degre of pacyence is to be ioyfull in try bulacyoÌ„s and glad whan thou felest them and desyre theÌ„ whan thou lackest them Ryght as a famous a worthy knyght wold be glad whan he might proue his knighthode with another knight as he is Such gladnesse had that worthy knight of god saynt Paul whaÌ„ he said thus .ii. Co. xii Placebo mihi in infirmitatibus in contumelijs in necessitatibus in angustijs in ê‘secutionibê° pro Christo It lyketh me well he sayth it is pleasauÌ„t to me for to be in sekenesse in reproues in necessitees in anguysshes in ê‘secucyoÌ„s for Chrystes loue ⧠I rede also that our lorde taught how that the chyldren of Israell sholde do sacryfyce whan he sayd thus Deut. xxxiii Immolabunt victimas iusticie quasi iundationem maris lac sugeÌ„t They shall souke the waues of the see as they wolde souke mylke he sayth and so they shal sacryfice to me the sacryfyce of rightwysnesse What is this for to mene syster Thou shalt vnderstande that the see is ryght bytter how may thaÌ„ a man souke out mylke of such bytternesse I shal tel the. Thou soukest well mylke out of the waues of the bytter see whan thou art glad as it were by the swete mylke of goostly conforte of euery aduersyte whiche encreaseth and haboundeth in the bytter see of this wretched worlde and than thou sacryfyest the sacryfyce of ryghtwysnesse to our lorde god For as sayth saynt Gregory ⧠It is more mede for to suffre paciently aduersytes than for to do all the good werkes that may be done without that For yf thou somtyme in desyre for to please god doost put to thyn owne body some maner of affiction torment wilfully in chasty syng of it or els tormentest thy self for goddes loue by compuÌ„ction mournyng why than art thou not as well willyng gladly for to suffre outward occasyons of pacience profered by other Good syster be as glad for to suffre the one as the other For it is more mede for the to suffre of another than of thy selfe Yf thou settestly tell by thy self why art thou not well apayd to be lytell set by of other For right as very mekenesse is as ioyfull to be set lytell by of another as he is of himself so very pacience suffreth as gladly aduersyte of other as he wolde of hiself ☞ Lo syster he that is moost pacyent in wronges moost shall be set by in the kyngdome of heuen O syster now is this vertue of pacyence a necessary vertue whiche causeth a man to loue them that hurt hym not to hurt them agayn And forgyueth them which do hym wronge not dooth wrong agayne And spareth theÌ„ that noyeth hym and not noyeth agayne Therfore pacience is called by doctours the roote and the keper of all vertues For our lorde sayth Luc. xxi In pacientia vestra possidebitis animas vestras In your pacyence he sayeth ye shall kepe in true possessyoÌ„ your soules that is in rest and peas The fruyt of such pacyence hath .iiii. fayre vertues One is that a pacyent soule is stronger than that myghtyest man that lyueth in erth For a pacyent soule suffreth all euylles wronges more myghtyly than the strongest man in all the myghtyest dedes the euer he dyde though he had wonÌ„e bothe townes and castels as Salomon sayth Prouerb xvi Melior est vir paciens viro forti qui dominatur animo suo expugnatore vrbium More stronger and better in the syght of god is a pacyent soule in suffrynge of wroÌ„ges than the myghtyest man in erthe For he that ouercometh wynÌ„eth his owne wyll is more commendable than he that wynÌ„eth castelles and townes we fynde many such great conquerours of townes but fewe conquerours of theyr wylles He that ouercometh hymselfe is stronger than ony other Suche wynÌ„eth not a towne or a cyte in ouercomyng hymself but the kyngdome of heuen Math .xi. Regnum celoruÌ„ vim patitur et violenti rapiunt illud The kyngdome of heuen must be wonÌ„e with suche a vyolent strength For all vyolent ouercomers of theÌ„self bereue it It is more maystry to ouercome al a regyoÌ„ than for to ouercome thyn own wylfull soule The second vertue of this fruyt of pacieÌ„ce is that it maketh a man ryght wyse as SalomoÌ„ sayth ê“uerb xiiii Qui pacieÌ„s est multa gubernatÌ„ sapieÌ„tia He that is pacient is gouerned with moche wysdome he sayth In thre maner of wyse a wyse man is pacyent One is that suche one purchaceth hym full wysely by his pacyeÌ„ce as it were in maner without great labour many great iewels of golde and syluer and of precyous stones to make hym therwith an endlesse crowne in the blysse of heuen The contrary dooth he that is vnpacyent as saynt Bernarde sayth ⧠For he with his cruelte depryueth his crowne from all suche precyous it wels Another is that he is wyse in kepynge For though somwhat he leseth by fraylte yet he waxeth wyse afterwarde that he wyll kepe the remeynant well and wysely so that he wil not lese all The contrary dooth he that is iÌ„pacyent yf he lose his lande he wyll for angre soo stryue therfore that he wyll lese also the kyngdome of god ☞ Lo for a lytell erthly thyng he casteth away from hym for angre all his goostly goodes The thyrd is that he amendeth such thynges as he wynÌ„eth as is whan he torneth to good al the euyll that he suffreth as saynt Paule sayth Ro. viii Diligentibus deum omnia cooperautur in bonum To them that loue god all thynges tourne to good Soo it fareth not with them that be impacyent For yf they haue wrong with theyr aÌ„gre they put more to and so make it wors ¶ The thyrd vertue of this fruyte of pacyence is that it kepeth a man froÌ„ goostly venym as our lorde sayth Math. vlt. Simorâ—ferrum â—d biberint noÌ„ eis nocebit Though a pacient soule drynke venym of dyspytful and veny mous wordes it shall do hym no harme but it is holsome to hym the maketh the vertue of pacieÌ„ce Saynt Gregory sayth in his dialogues that the vertue of pacyence is more worth than for to do bodyly myracles ¶ The fourth vertue of the fruyt of pacience is that it crowneth endlefly a soule in heuen ⧠Saynt Iherom sayth what saynt in heuen is crowned without pacyence †And holy chyrche from the begynnyng vnto this tyme wanted neuer ê‘secucion no. suffreâ—s of ê‘secucyoÌ„s And therfore all pacyent soules of ê‘secucyoÌ„s haue for to shewe for them our lordes patent lettres that the kyngdâ—me of heuen is theyrs whiche patent lettres begyn in this wyse Math .v. Beati qui ê‘secutionem paciuntur propter iusticiam qmÌ„ ipsorum est regnum celorum Blyssed be all them he sayth that suffre ê‘secucyon for
rightwysnesse for the kyngdome of heuen is theyrs of ryght ☞ Lo syster what vertue may be founde in this necessary fruyt of pacience that thus coÌ„mendeth vs to god and kepeth vs froÌ„ al euyls For it teÌ„ê‘eth yre it refeeyneth the congue it gouerneth the soule it kepeth peas it breketh hasty lykyng and swageth the vyolence therof it quencheth stryle and debate it maketh vs meke in ê‘rosperite stronge in aduersyte mylde agaynst iniuryes wronges it ouercometh teÌ„ptacyous it suffreth ê‘secucyons it wardeth myghtyly the grounde of our fayth it encreaseth worthyly our hope it gouerneth wysely all our dedes it dyrecteth vs sadly in Chrystes way and confyrmeth vs surely that we may be gods chyldreÌ„ This vertue syster sholde be beloued with great ioye be cleped enbraced with all our myghtes So to eate of this fruyte w thy systers vnto thy lyues ende our lorde Iesu graunt it that ye all may in blysse receyue the crowne of pacyence which is endlesse AMEN ⧠¶ The fyfth fruyte of the tree of goostly lyuyng is suffraunce Ca. v. THe fyft fruyte of the holy goost in all goostly lyuers is called suffrauÌ„ce or long abydyng This is a good fruyt a hard But it is ê“fitable whiche lyeth in suffrauÌ„ce abydyng of our lord as Dauid sayth ps xxvi Expecta dnÌ„m viriliter age If the aske our lorde ouy thynge in thy prayer the is longyng to thy helth abyde our lorde in myghty suffrauÌ„ce than shal thy hert be coÌ„forted Thre causes there be why we wold abyde suffre our lorde tyll he wyll graunt vs that we aske One is for a grete rewarde is prepared to suche long abydyng And there is nothiÌ„g better to be abyden taryed for than our lorde with his medes and rewardes Another is for he deceyueth neuer a suffring abyder froÌ„ his desyre as Dauyd sayth Ps xxiiii Vniuersi qui te expectant noÌ„ confuÌ„dentÌ„ All they which abyde mekely the lorde he sayth thou shamest neuer nor deceyuest Thynke it not sayth saynt Augustin the our lorde deceyueth the and iapeth with the though thou haue not anone that thou woldest haue of hym For though he defer it he wyll not vtterly put it away froÌ„ the. Though thou be not herde anone of the court of heuen sayth saynt Gregory thynke not that they haue forgoten the. The thyrd is that he deferreth suche thynges whiche we desyre of hym for our profyte For the lenger that we desyre suche thinges the more we be tormented in meke mournyng And the more that we be tormented in meke mournynge the more we be purged and clensed And than we be able for to receyue suche thynges as we desyre of our lorde ⧠Thus sayth saynt Gregory Our lorde in deferryng of desyres of chosen soules he tourmenteth theÌ„ in the tourment he purgeth theÌ„ ¶ The secoÌ„d cause why we shold abyde suffre our lord is the our desyre shold icrease For the more that our lord deferreth that we aske And though it seme that our askynge is not taken hede to the more deper in the roote of our foule be our desyres fastned though we can not fele it For ryght as the sede of corne is hyd longe vnder erth by harde frost and come late vp and at the last encreas in manyfolde cornes so holy desyres with delaye groweth and encreaseth And yf they sayle by suche delay from increas trust ryght well that they were neuer holy desyres Saynt Austyn sayth Though our lorde gyue soÌ„tyme late that thou desyrest yet his gyftes be neuerthelesse commendable But therfore he dooth it that it shold swetely be kept whiche is long desyred That that is soone gyuen and graunted is set lytell by Our lorde therfore kepeth it safe to the the which he wyll not anone graunt the. that thou mayst lerne therby to desyre great thynges worthyly The thyrd cause is why we shold abyde and suffre our lorde although he graunt vs not that we aske hym is that we sholde kepe wisely that he hath gyuen vs. And saynt Gregory sayth ⧠A thing that is fouÌ„de and hath belong desyred is kept more warely Therfore they that somtyme be choseÌ„ soules seme that theyr desyres be not herd of god there ryseth moche wynnyng of vertue in such pacyent abydynge †O now is this a merueylous dyspensacyon of pyte that where they wene theyr purpose of desire is adnulled there they aryse more rather in vertu than they were And yet that same thyng whiche they haue desyred with long abydyng though they haue it not anone as they wolde by suche longe delay they shall haue it more larger thaÌ„ they coude desyre it And so that whiche myght by importune desyre be lytel our lorde by his mercyfull disposition ordeâ—neth that it is made right plenteous Of this I fynde that Salomon speketh in the name of our lordes spouse thus Cant. iii. Quesiui quem diligit anima mea quesiui et non inueni I haue sought she sayth hym the my soule loueth I sought hym and haue not founde hym Our lorde hydeth hym in maner whan he is sought that he sholde feruently be sought before that he be founde And a chosen soule whiche is his spouse is delayed in her sekynge of her desyre that by suche taryenge she may be made the more able to receyue manyfold that she hath sought Therfore syster our holy desyres by delayes in suche meke suffryng and longe abydyng be made more larger to vs than we coude desyre and so they be increased to our profyte It is a swete conflyct and a merytoryous batayle so for to mekely abyde our holy desyres of our lorde for the which meke conflyet we shal hope for to haue a great rewarde of mede by whiche labour and conflict increaseth a crown of victori Be not loth therfore for to loÌ„ge abyde our lord in thy prayers or in thy syknes For though our lorde heare the not anon yet in suche repulsyon he draweth the to hym full loauÌ„gly albeit thou canst not espy it He fareth as a wise leche A leche though a sicke man which is infected with a sore and contagious dysease cry vpon hym neuer so moch for to cease of hys cuttyng he wyll cease neuer the more vnto the tyme he be hole So fareth our lorde with vs whan we pray hym of any thyng that we wolde haue our self he denyeth vs why for paradueÌ„ture he aspyeth in vs som defaut that is reprouable the whiche we can not espy our self and that he cutteth a way for vnto the tyme that it he cut away with the yren of som tribulation be wyll not graunt vs that we aske so that he wyll haue vs all hole woue suche greuous sekenesse before that he grauÌ„t that we desyre Other causes ther be why we be not herd anon of our lord in our prayers One is for our systes whiche be not yet fully forsaken in wyll as I haue rehersed Another is for because we pray not and aske not in
our prayers feruently deuoutly that we desyre Of this the prophet sayeth thus Hie. xxix Orabitis et exaudiam vos cuÌ„quesicritis me in toto corde vfÌ„o ye shall praye sayeth our lord and I shall here you namely whan you seke me in all your hert and not els The thyrd is for because we perseuer not contynew in our prayers tyll we haue that we desyre Of this our lord sayeth thus Luc. xi Si perseueraueris pulsans propter inprobitatem surget dabit If thou coÌ„tynew in prayers be sely knockyng at the last he sayeth I must nedes graunt thyne askyng for thy great importunite that thou makest to me ¶ The fourth why we be not herd anone is for because we pray doubtyÌ„g and without any great trust Of the which the holy apostle saynt Iames sayth Iacob i. Si quis vestrum hesitat non estimet quod aliquid accipiat He that doubteth in his prayers lete none suche suppose that he shall haue his askynge Therfore we sholde not tempre oure lorde to our wylles for to wyte whyther he wyll graunte vs that we demaunde or not But we sholde tempre our soules vnto his wyll afore we do praye that whyther he wyll graunt vs or not His wyll be fulfylled and not ours ¶ The fyfth why we be not herde is for it is not dyscretely and wysely asked that we pray for but hurtfull to vs. As the chyldren of zebedee whiche asked nothyng for theyr helth and therfore it was not grauuted vnto them ⧠The blyssed apostle saynt Iames sayeth Iaco. iiii Detitis et non accipietis eo qd male petatis Ye aske ye shall not haue that ye aske for as moche as ye aske not well In suche askynges sister though thou wepe and sobbe for to haue thyn askynge as is for to aske to be fayre / semly / worldely wyse / and suche other our lorde wyl not here the for it is not for thy helth The .vi. cause why we be not herd in our prayers anon is that whan we haue our desire we shold kepe yt wysely that so longe and with so great hardnesse hathe be desyred ☞ Lo here mayst thou se two great profytes in longe abydyng One is that wanton pride shold be repressed in that that we be humbled and made meke in our taryeÌ„g and another that the gift which our lorde gyueth vs better than we can desyre shold be made moch of and not to be set lytel by The seuenth cause why we be not herd anon in our prayers of our lorde is because our lorde wyll delay and defer our desyre and peticion vnto a more conuenient tyme for our profyt than if we had it anon So Moyses whan he desyred the ioye of god to be shewed vnto hym he had not anon his desyre but it was delayed that he se it afterward The eyght cause why we be not anon herd in our prayers of our lorde is for because our lorde wold be sought helpe of other to pray for vs and helpe vs in our prayer for paraduenture that we aske is a hard thing or els it is done for to put away our pryde foule presuÌ„pcyon that we shold haue yf we thought that our lorde dyd so moch for vs without help of other So prayed that holy kyng Ezechie to the holy prophete ysay for to pray for him and all his people So prayed also that deuout kyÌ„g Iosias to a holy woman the was a prophetesse for to pray for hyÌ„ So also prayed saynt Paul Ro. xv Obsecro vos vt adiuuetis me in orÌ„oê° vrÌ„is vt liberet ab infidelibus qui sunt in iudea I pray you he sayd helpe me in your prayers that I may be delyuered from the vnfaythfull people that ben in Iury. †Thus syster in all our nedes we shold renÌ„e to the remedy of prayers not onely for our selfe but by help of other trustynge more to the prayers of other than to our own ¶ The .ix. cause is why we haue not that we aske in our prayers of our lorde For ê‘aduenture that we aske is not so profytable for vs as some other thiÌ„g that were more nedefull for vs which we aske not which was wel proued by saynt Paul that asked one thyng of our lorde and he had another He asked for to be delyuered from the styringes of his flesshe for he thought it was foule not maydenly for to suffre suche foule temptacyon and yet was he not delyuered therof But our lorde gaue hym another better than that which was more profitable to him and that was strength of vertue and grace of wtstondyng .ii. Cor. xii Or virtê° iÌ„ infirmitate ê‘ficitur For vertu is made parfit in with standyng of suche temptacion of infirmite So than it is more profitable for vs for to haue exercise of trybulacions than for to be in rest and quyetnesse of prosperyte though we oft desyre more the one than the other ⧠Loo syster by this thou mayst knowe whiche thynges they be that let vs to be herde of god in our prayers Therfore yf thou wylt be herde in thy prayers of god fyrst be clene fro synÌ„e asmoche as it is in thy power Be feruent and besy in prayer Haue great trust in prayer Be meke seke help of other Kepe the graces that our lorde gyueth the and thanke him for them And aske nothing of hym but suche thing that he knoweth is best moost spedefull for the. ⧠Now wyll I tell the of the great vertue of this blyssed fruyte of long abydynge ☞ Foure vertues I fynde of this fruyt One is that it kepeth al other goodnesse For in one houre long or ê‘seueraunt abydyng dooth as moch as other vertues haue done .xxx. yeres or many yeres afore why trowest thou Truly for yf that perseueraunce in abydyng kepe not well in that is gadred afore all our labour in vertue were lost what profyte were it for vs all our lyfe for to wynÌ„e vertues and lose them at last Saloman sayth Eccl. ii Ce hijs qui ê‘diderint sustinentiam ⧠wo be to them he sayth that haue lost all theyr sustenaunce What is the sustenauÌ„ce of the soule but vertues whiche be gathred in to the barne of the conscyence there the soule to be fed with them vnto the tyme that it be departed from the body Therfore yf suche vertues of long tyme gathred be lost for defaut of ê‘seueraunce sory may that soule be that so lacketh her sustenaunce for defaut of her houswife Perseueraunce or longe abydynge ¶ The second vertue of this fruyt is that it maketh a soule true to god For onely all perseueraunt soules in long abydynge forsake neuer our lorde in theyr trybulacyons but euer be true to hym And therfore they aloue worthyly shall here that swete worde where our lorde sayth thus to all perseueraunt soules Luc. xxii Vos estis qui permansistis me cuÌ„ in tribulationibus meis et ided ego dispono vobis sicut disposuit
mihi pater meus regnum vt edatis et bibatis supermensam meam †⧠Lo sayth our blyssed lorde Iesu chryst to al perseueraunt soules ye be those that haue parfytely contynued with me in my trybulacyons in my temptacioÌ„s and therfore I dyspose for you as my father hath ordeyned for me a kingdome there to eate drynke at my table without ende This meat and this drynke on our lordes table syster is nothyng els but ioy and fruycyon and vse of endlesse blysse for the sorowes that wâ—â—uffre here ¶ The thyrd vertu of this fruyte is that though all vertues deserue hygh rewarde of god This vertue of ê‘seueraunce and longe abydyng receyueth the felyng and veray possessyon for them all for there shall no vertue receyue the blysse of heuen without that ê‘seuerauÌ„ce or longe abydyng take possessyos afore them all All they renÌ„e to heuen but one hath the mede and that is ê‘seuerauÌ„ce why is that trowest thou syster Truely for ê‘seueraunce in long abyding is the moost specyal doughter that our lorde hath Of al vertues she alone is the very heyre of heuen ¶ The fourthe vertue of this fruyte is that it increaseth our crowne in blysse as Salomon sayth Eccl. ii Coniungere deo et sustinent crescat in nouissimo vita tua Be coupled and knyt to god he sayeth by vertue ê‘seuer contynually and long abyde therin that thy rewarde in lyfe euerlastyng may encreas at last ⧠Thus syster to be fed of this fruyt of ê‘seuerauÌ„ce or of long abyding in vertue It keÌ„peth al goodnes It maketh a soule faythfull and true to god It receyueth possessyon of heuen blysse and inereaseth our mede therin Kepe well therfore this vertuous fruyt so that it may last all the yere without rotyng that is all thy lyfe tyme without grudgyng and repentyng that you may come where that vertue shal be herboured without ende AMEN ¶ The .vi. fruyt of the tre of goostly lyuers is goodnesse Ca. vi ¶ Of Goodnesse THe syxt fruyt of the hole goost in all gostly lyuers is called Godnes what is this fruit of goodnesse sister but swetenesse of soule as doctours sayth whaÌ„ a soule reioyceth in good lyuing what it sweter than good lyuing Truly nothyng what is more bytter than vycious lyuyng Certaynly nothyng †O now is this than swere fruyt of good lyuynge ryght precyous and not onely a swete fruyte but also it is called swetnesse it selfe For it maketh vs swete in our thoughtes / swete in our worde / swete in our dedes bothe to god and man And it is so swete that it turneth to a clene soule all the bytter trybulacyons and aduersytees of the see of this worlde in to swetenesse Saynt Bernard sayth ☞ what thyng is it that this swetnes of good lyuyng may not tempre the which maketh dethe swete ¶ what asperyte and sharpnesse is there which may withstand this swetenesse Truly none For all maner of sharpnes is turned in to the swetenes of good lyuyng in a good soule Thou art swete in good lyuyng syster yf thou hate this worlde and set onely thy medytacions in god and in his goodnes Thou art swete in good lyuing yf thou auoyde and fle from synÌ„e of malyce and louest our lord that is bothe benygne and meke And yf thou hast ofte in thy minde chaste thoughtes and holy Thou arte also swete in good lyuyng whan thou thinkest often tymes of the moost dredefull daye of iugement the whiche thought dooth clense the from all foule thoughtes and kepeth the fre to god from all maner of vayne besynesses Thou art also swete in good lyuyng whan thou doost thy dylygence and indeuer for to wasshe away the woundes of thy soule with the ryuer of teares Blyssed be all suche good swete soules the whiche ben made of our lordes grace as a clowde for to rayne and bedewe water of teares by the whiche they may quenche and put out the heat of vyces Thou arte also swete in good lyuyng yf thou walke euer in the way of our lordes commaundementes and do dylygently holy werkes do kepe thy soule clene from all vyces Thou art in swetenesse of good lyuyng yf thou euery day by holy obseruaunce of thy relygion increacest in goodnesse hauyng a sure and parfyte trust in god that thou shalt se hym at the last in his gloryous kyngdome and ioye Thou arte swete in good lyuyng yf thou kepe thy toÌ„gue and be right well ware that thou speke no wordes of dyscorde or malyce Thou art swete in good lyuyng yf thou be poore in worldly substaunce and meke in spyrite Thou art swete in good lyuing yf thou be mylde in hert Thou art swete in good lyuynge yf thou be full of pyte of mercy Thou arte swete in good lyuynge yf thou hoÌ„gre and thurst more vertu than eyther meat or drynke Thou art swete in good lyuing yf thou be clene in hert and peaceable Thou art swete in good lyuynge yf thou be pacyent and suffre for gods loue all maner of aduersytees ê‘secucioÌ„s and wronges Thou art swete in good lyuyng yf thou oftentymes haue mynde of thy last ende that thou mayst be founde than redy without drede of synÌ„e or of ony wycked grudge of thy conscyence Thou arte swete in good lyuyng yf thou plant in thy soule holy plantes of holy vertues and the lyfe of fathers Thou art also swete in good lyuyng yf thou so moyst and water thy plantes with teares that they may growe and increas and bryng forth to god acceptable fruyt Thou art swete in good lyuing yf thou brenÌ„e so in the fyre of charyte that thou consumest thereby all foule thoughtes in thy soule Thou arte swete in good lyuyng yf thou be made so good on erthe that thou bryng forth that houdredfolde ftuyt which longeth to maydenhode and vyrgynyte Thou art swete in good lyuing whan thou so west euer good sede in the felde of thy herte and castest awaye therfro all erthely thynges for to haue yt. Thou arte swete in good lyuynge yf thou kepe vertuously thy scylence Thou art swete also generally in good lyuynge yf thou kepe vertue and leaue vyces And thiÌ„ke it not harde to lerue vertue for it begynneth in euery deuout soule with swetnesse the myddle is myxt with laboure and it endeth with rest The begynning is swete as mylke the myddle is soure as the crab and the end is dulcet as hony ☞ Loue well syster the begynnyng of good lyuyng drede not the myddle but suffre pray and our lord wyll make a good endyng In thy begynnyng thou shalt fynde lytell temptacioÌ„s in the myddes thou shalt fyght with temptacion and in thy endyng thou shalt haue a crowne of victory leaue not of though thou be vexed in such temptacion but holde forth batayle for the reward of the mede syttyth on hygh and beholdeth the batayle for to reward the if thou haue the victori It is no wondre though thou catch or take som spot
the fyre of trybulacyon so the the least hear of his good thoughtes and purpose shall not perysh therin This was well fygugured by the .iii. chyldren which were cast in to the fyre by Danyels dayes where I rede thus that the fyre touched them in no wyse nor dyd them ony harme In so moche that the least hear of theyr heades were not brenned why was this trowest thou Truly for theyr swetenesse of good lyuyng made the ouen as the wynd that bloweth with the dewe of grace which quencheth the fyre of trybulacion ¶ The thyrd vertue is that it maketh suche a swete soule mekely to receyue blames and correction of relygion †This is well fygured by that swete Manna which was put in our lordes arke with the whiche Manna also among other thinges was put specyally Moyses rod. By this rod syster thou shalt vnderstand correction and blame of thy souerayne for thy defautes And by this Manna which is swete thou shalt vnderstand swetnes of good lyuyng that causeth the rod of correction to be borne pacyently Whan thou suffrest it grudgyngly thou hast not yet this Manna of swete lyuyng Kepe well in the arke of god that is in thy herte whiche is called gods hutche or gods arke Mekenesse and than shalt thou fynd great swetnesse in correccioÌ„ of relygion whiche rubbeth away so thy synÌ„es that thou shalt at the laste appere afore thy spouse Iesu without oni spot ¶ The forth vertue is that it maketh the to speke swetly and gentylly of vertu for to multyply many swete soules to god as Salomon sayeth Pro. xvi Qui dulcis est eloquio maiora reperiet He that is swete in spekyng he sayth shall wynÌ„e many soules to god and at the last for his wynnyng shall receyue great rewardes So a precher and a souerayn in exhorting of theyr subiectes shold swetely shewe theyr exhortacyon And so shold they multyply the frendes of god as Salomon sayth in another place Eccl. vi Verbum dulce multiplicat amicos ⧠A swete exhortacyon or prechynge he sayth multyplyeth the frendes of god Thus to eate syster of this swete fruyt of good lyuiÌ„g that thou may therby growe to heuenward also multyply many louers our lorde grauÌ„t the. AMEN ¶ The seuenth fruyt of the tre of goostly lyuers is Benygnyte Ca. vii ¶ Of Benygnyte THe seuenth fruyt of the holy goost in goostly lyuers is called Benygnyte or gentylnesse of hert This is a gentyll fruyt for it maketh a soule communycable not straunge by solyennesse The more coÌ„munycable that thou art in vertue the more gentyl thou art in the syght of god Be not straunge therfore to comen or to here of vertue there shewe gentylnesse and benygnyte of spyrite All bodyly gentylnesse be we neuer so nobly borne is but thraldome in comparyson of goostly gentylnesse and benygnyte The hygher that thou art in good lyuynge the more benygne gentyll thou sholdest be in vertuous coÌ„munycacyon ☞ Example we haue of the sonÌ„e and the mone and of all the heuenly bodyes whiche appere to man here in erth how geÌ„tyll and coÌ„munycable they be of theyr lyght Therfore syster the more heuenly thou art the more gentyll thou stoldest be †Many there be which ben gyuen to ê‘fection and they be ryght strauÌ„ge and soleyn in coÌ„munycacyon of vertue Do not thou so but shewe gentylnesse and largenesse of herte to all So to be benygne in herte wyll make the affable compassyble treatable easy to be bowed to councell communycable in goodnesse glad mylde and iocund true felawly dyspysing none denyeng none kynde wellwyllyng and gracyous to all Therfore whan thou shalt shewe benygnyte of hert in speking speke easily aÌ„swere mekely wtout bitternesse or sharpe rebukyng or scornynge Forme so thy wordes to other that what soeuer is said to the of other thou be not greued with them speke so of them that be absent as though they were present and myght here it for it is a great vyce to a relygious persone to say ony thyng in abseÌ„ce that he wold be ashamed to speke in preseÌ„ce In all thy coÌ„munycacyon here no bachytings but eyther take thy leaue and go thy waye or els yf thou mayst cease such mater It is no profyte to the for to here suche thynges but for to make the greued agaynst hym of whome it is sayd or vpon hym or her that sayth it Therfore in all suche communycacyon fynde vp some other maner mater of edyficacion for to speke of that myght bothe edyfy the and hym or els take thy leue and go thy way In all thy benygne coÌ„munycacyon beware also of hearyng of tydyÌ„ges for they vnquyet thy hert and put it out of rest and dystract thy mynde and dystrop deuocion and wasteth the tyme without profyte nor speke not al that thou knowest though they be good thynges Be not as a vessell that lacketh his coueryng or his lyd or is not stopped that as soone as it is bowed doune it poureth out al that is therin and is made open for to receyue all maner fylth and dust But open the vessel of thy hert dyscretly and close it agayn whan tyme is Be neuer in such company gladly where is no coÌ„munycacion of god or edyficacion of soule Cry not whan thou speakest be not to hasty in thy speche for to shewe out all that is closed win And beware also in all thy coÌ„munycacyon that ryght as thou sholdest be lothe to here bacbyters soo neuer tell hym or her that is so spoken of what thou hast herd of another lest they be greued agaynst hym but yf thou coudest turne it into such kynd that it be thelesse suspecyous for thy wordes For ê‘aduenture it myght so be that he that sayd it ment not so as it is taken Or els yf it were euyll sayd and suspeciously yet thou canst not tell how sone paraduenture he or she repented them of that sayng purposyng hym euer after to beware of such speking yf it be so that such thynges be sayd of another that thou hearest which were nedefull that he were admonysshed and warned of thaÌ„ say it so and in suche wise that the teller be not accused and that the persone of whome that is sayd of be in wyll to amend them of such thynges For to that intent lightly it was sayd to the in great symplenesse not in waye of detraccyon In all thy coÌ„munycacyon also beware of bostynge of ony good dedes that thou hast doone make neuer other to perceyue by thy wordes ony thing of coÌ„mendacion or praysyng in the. For though thou neuer spake therof vneth shall there ony thyng be in the commendable but it shal be knowen to the worshyp of god though thou hyde it and speke it neuer For yf thou hyde it and speake not therof our lorde and they shal be pleased with the. yf thou speake it and shewe it folke wylderide and scorne the and set nought by the. So that all they which were
there be that forsake the ways of euyl lyuyng and take an habyte of holy lyuyÌ„g which as soone as they haue an entre of vertue anone they forgete what they haue ben wyl not wasshe away theyr olde synnes by wayliÌ„g and penauÌ„ce doyng but rather be glad for to be coÌ„meÌ„ded praysed for theyr takyng of ê‘feccion desyrynge to be made more of and the better to be set by than other of more longer tyme in ê‘fection which therfore be wors in the sight of god vnder the habyte of holynesse than euer they were before vnder a seculer habyte All suche haue holy wordes but lytel of holy lyuing They can wel teache other but they norysshe not that teachyng with holy exsample And so as moch as in them is those that they edyfye in wordes by theyr lyuyng dystroy them All symulacyon syster auoyd away from the. Shewe in worde euer and in dede as thou sholdest relygiously Begyn and make an ende with contynuauÌ„ce Many begyn and make none ende but mar or lose the merite of theyr good begynnyng with a bad endyng Therfore lyue as thou dydest begyn Be euery houre as thou was the fyrst daye Loke how meke how lowly how charitable how deuout and how sad thou were the first day so be euery day Lete thy fyrst day be thy myddel days and thy last day For thou hast taken vpoÌ„ them thyn entre of religion for to go in the ways of the lorde In the begynÌ„yng the ways semed ê‘aduenture ryght streyt and harde but with good vse and contynuauÌ„ce with good wyll it wyll waxe large easy pleasaunt There is nothyÌ„g hard to a good wyll for the yoke of good lyuing whiâ—h is our lordes yoke is full easy to them that haue ones begon for to bere it Of one thynge I wold that all newe begynners were wel ware the whan they be torned from euyll to good they waxe not proude for vertue that they haue found but be goostly glad thanke our lorde lest they fall moch wors by vayn glory than they fell afore by other vyces or they knew vertu In euery begynnyng of vertue old customes of old conuersacyon putteth them oft in prease To let the intent of vertue that vneth they may be ouercome Therfore ê‘seraunce must sore labour for to bryng vertue in vse As many styrynges as the soule hath to vertue soo my paces she gooth to vertue profyteth therin Many there be that the more they encreas in aege the more they discreas in vertue Alas chosen soules do not so for the more they increas in aege the more they growe inwarde in aege of vertue Therfore syster yf thou wylt not wax wery of newe begon vertues it is full nedefull for the to thynke euery daye as long as thou lyuest that thou art but a begynÌ„er and not yet waxen olde in vertue and soo shalt thou neuer be wery of vertue All vertuous folke the more higher they be toward god in worthynesse of vertue the more subtylly they espy in themself that they be vnworthy and vnkind seruauntes to god why is that trowest thou Truely for the more nere they be to the lyght the more better and clerer they se themself fynde synnes which haue long ben hyd within them and so the more that they do knowe themself the more indygnacyon they haue of wycked bad workes doone afore who so wyll increas in vertuous lyuyng he may not consider what euyls other do but what good he shold do ⧠¶ Thus syster suffre grace to growe in the with thy bodyly aege For the more older thou art in grace the more parfyte is thy good lyuyng Euer mysse lyke thy self in thy selfe yf thou wylt come to that the thou hast not yet For there that thou hast pleased thy self in thy self there stode vertu styl and it increased not but decreased yf thou wylt that vertu increase adde therto mo vertues and walke forth ryght Stand neuer styll turne neuer backward agayne go not out of the way thou standest styl whan thou profitest not thou goest backward whan thou turnest agayne to that that thou hast forsaken and thou goest out of the way whan thou fallest from the fyrst intent and purpose of relygion Good syster therfore renÌ„e fast from vertue to vertue that at the last thou may se that contre where al vertuous people be thy frendes for there is a blissed company which abyde the and desire thy presence for thoughe they be sure of they re owne endles helth yet they be full besy for thy helth therfore as I sayd stand not styll but be euer renÌ„yng for eyther thou must ascend or discend If thou stand styll thou must nedes fall There is none so parfyt that whan they haue wonÌ„e the hyest poynt of parfeccion as it may be had in this lyf yet they shall seme somwhat least vntowched of the fyrst degre of ê‘feccion And why is that Truely for they shold fele in themself by mekenesse as if they had no parfeccion at al thynk that vneth they haue towched the least point of parfeccion It is a great parfeccion knowlege of imê‘feccioÌ„ Therfore sister the more thou knowest thyne imê‘fection the ê‘fyter thou art in the syght of god And the more thou felest the diseases sorows of other the more is thy ê‘fection The condycioÌ„ of all ê‘fyte folke is in euery good werke for to seke the praysyng of our lorde the auctour or begynÌ„er of all good werkes the in all other pryuate praysinges they may haue no ioy Euery ê‘fyte soule as soone as she hath ouercome a vyce anone she armeth her agaynst the releue woundes which is least of vyces lest they enfester stynke Also yf thou wylt be ê‘fyte in good lyuing be neuer vnpacyent of the imê‘fection of other For if thou can not suffre the iÌ„ê‘fection of another thou shewest well the thou art not parfyte Also euery parfyte soule in true lyuyng hath euer ynough of temporall goodes whan it hath ynough scarsly It desyreth no gyftes Scarsyte of lyuelode it suffreth wtout grudgyng It stryueth neuer for no nede It can hongre not grudge It can be pore haue no nede He is poore in vertue not in possessyon of teÌ„porall goodes that cannot suffre penury He is riche in soule that hath nought desyreth nought for to haue of teÌ„porall goodes He that is ê‘fyte desyreth nothyng for that that is nedeful for the body it receyueth yf he may easyly haue it And yf it may not be had it is easily suffred Euery ê‘fyte soule is mighty stroÌ„g in suffrauÌ„ce of scarsyte ☞ Of this ê‘fection I fynd fewe namely in relygion I fynd many in relygion that begyn ferueÌ„tly goostly but they end fleshly Alas Therfore syster yf thou wylt contynue as thou hast begon be true to god in thy thought in thy promys in thy werke in thy dedes Be euer feruent in spyrite and be well ware that thou
trust not to thyne owne merytes for soo shalt thou lose grace An holy desyre helpeth moche vnto a soule to good dedes where that euer a soule is besy in good werkes glad in feruour of good lyuyng in such one is very fayth of true lyuig This fruyt of true faythfull lyuyng hath .iiii. vertues ¶ Syster one is that it maketh a soule truly to be commended as Salomon sayth Prouerb .xxviii. Uit fidelis multum laudabitur ⧠A true lyuyng soule he sayth shall moche be coÌ„mended This coÌ„mendacyon is not onely of a man but also of god and of all his sayntes For it is great lykyng to sayntes for to knowe good lyuers in erthe The second is that it maketh a soule hyghly to be enhauÌ„ced and promoted to goostly dygnyte And therfore it was that our lord sayth Math. xxiiii Quis putas est fidelis seruus et prudens quem constituit do minus super familiam suam ⧠whiche trowest thou is he whome our lord shold enhaunce and promote aboue all his meyny As who sayth none but suche one that is bothe true and wyse True in good lyuyng and wyse in gouernaunce Lo though it so be that two thynges be rehersed in this auctoryte yet faythfulnesse of true lyuyng is put afore The thyrd is that it maketh a soule vertuously to be loued as wel of god as man as Salomon sayth Ecclesi xxxiii Si est tibi seruus fidelis fit tibi quasi amicus quasi fratrem sic tracta eum ⧠yf thou fynd a true seruaunt cherisshe him as thou woldest thy frende and as thy brother treate hym Lo syster by this thou mayst know that in the syght of god a true lyuer is cherysshed as a frende in the syght of man as a brother The fourth vertue is that it maketh a soule to receyue the crowne of endelesse mede as our lorde sayth to euery true lyuer thus Math. xxv Super pauca fuifti fidelis supra multate coÌ„stituam Vpon few thynges he sayth thou hast be founde true in this lyfe and therfore I shall ordayne for the a crowne of endlesse mede and rewarde so to be set aboue many thynges O now is this fruyt of good true faythfull lyuyng a fayre fruyt ⧠Good sister eate specially of this fruit for with out this fruit is there no fruit saueri It is so sauerly a fruit that it smelleth and sauoreth in to the blysse of heuen where all true faythful soules through eatyng of that fruyt whyles they lyued in this life benow her boured wout ende Amonge whome I hope to se the Amen ⧠¶ The X. Fruit of the tree of goostly lyuers is maner of good lyuyng Capitulo Decimo ¶ Of good Lyuyng THe .x. fruyt of the holy goost in euery goostly lyuer is called maner of good lyuyng which is also a ful precious fruyt This maner of good lyuynge standeth in a reasonable conuersacy on as whan thou gouernest manerly after reason all thy wordes and all thy dedes so that all thy lyuyng may sauoure swetly to all folke as saynt Paul sayth Phi. iiii Modestia vestra nota sit omÌ„ibus hominibus Solyue he sayth that your vertuous coÌ„uersacion may be knowen to all men who so foloweth the hastines and beastlynes of his owne wyll and is not gouerned by modestnes or softnes or manerly conuersacion is lykened rather to a beastly man than to a reasonable man O this maner of lyuynge our lord Iesus gaue vs example for he himself disposed all thynges in measure and in easy maner that we shold manerly and easly without hastynes be gouerned This is syster one of the vertues wherin all chosen soules be arayed as the apostell sayth Col. iii. Induite vos sicut electi dei sancti et dilecti viscera mie benignitateÌ„ humilitatem et modestiam ⧠Araye you he sayth as gods chosen and wel beloued chyldren with mercy benygnite mekenesse and manerly softnesse of good conuersacyon It is also one of those ornamentes wherin bysshops ben arayed as the same apostle sayth Tit. i. Oportet episcopum esse irreprehensibilem non ê‘cusoreÌ„ sed modestum ⧠A bysshop he sayth must be in all his lyuyng vnreprouable no smyter but modest and soft in all good conuersacion ☞ Lo syster all thy good lyuyÌ„g auayleth not but it be gouerned manerly that is in hert in mouth werke Manerly modestnesse is in two thiges / that is in refreynyng of superfluyte of thoughtes and superfluyte of desyres Beware that thyne hert be not occupyed about vnprofytable thoughtes that desyre is nothyng but suche thyng as is very nedefull Holde the content with meat and drynke and clothes rather in a scarse wyse than in a large wyse Manerly easynesse of mouthe restreyneth superfluyte of wordes whiche maketh vs for to speke easyly softly demurely without hastynesse in refreynyng of our vnreasonable Wylles Manerly softnesse of werke restreyneth the excesse of our dedes that we be not to importune and besy in all our werkes But softly and easyly we shall wynÌ„e vertue without struglyng or stryuynge with god For all suche hasty gatherers of vertue fall oft in sinÌ„e and so be made poore and nedy lose al theyr good dedes which they haue gadred afore Though it so be that a modest laborer and a manerly gaderer of vertue do not so many good dedes as do hasty gaderers yet al soft and easy gaderers kepe better that they haue wonÌ„e and haue moch more goostly rest in theyr gadering than haue such hasty befyers in good werkes as wyse Saloman sayeth Ecelesiastic xxxi Sompnus suauitatis in homine parco ⧠A slepe of swetenesse is in a scarse man By this slepe is vnderstand easynesse of vertu that is rest quyetnesse of soule is more pleÌ„teously in an easy man manerly gaderyng vertue than in a hasty gaderer Vertue that is softly or sobrely gadered proueth and that that is hastyly gadered sodeynly standeth in great peryll for to be loste Therfore syster desyre neuer to be hastyly sodeynly vertuous that thy lyfe may shyne coÌ„tynually by good exsample and abyde ê‘petually without ceasyng why is that trowest thou that some which were somtyme parfyte be now vnparfyte Truly for theyr parfection caught no rote of abydyng bycause of hasty settyng whiche oftentymes with euery wynd be ouerthrowen and cast doune Do not thou so but wynÌ„e vertue softly and sobrely and that shal euer abyde what wynde soeuer come ☞ yf thou wylt veryly wynÌ„e sure abydyng vertue Fyrst labour in all that thou mayst to haue a good and a true conscyence and than shall all thy conuersacyon smell swete in good fame to all folke Thy good conscyence is necessary for thy selfe thy good fame for other It is not ynough for the to lyue well but yf thy lyuyng be good exsample to other Therfore it is that whaÌ„ a chylde is chrystned it is anoynted with holy creme whiche is made with oyle bawme By the oyle which is shynyng is
soule after fallyng For after long chastisyng of the flesshe the soule and body is come to whytnesse clennesse of chastyte Vyrginite hath no suche labour for it groweth and contynueth with nege of yeres euer is kept hole in whytnesse vnto the self aege as a lylly dooth wtout ony laboure by kyndly growing It is not so of chastyte which I lyken to byce or whyte lynen clothe made with great besinesse Fyrst the fler therof is grene as grasse than it is dryed after that beaten so made clothe whiche clothe is oft watred sonned vnto the tyme it hath taken whytnesse So chastyte must be wonÌ„e and kept For chastyte bereth his name of chastysing ☞ First who so wyll be chaste is no vyrgin he must dry vp the erthly grenÌ„esse of lyking fleshly lustes by lothnesse hate of synÌ„e than for to kepe hm therin by chastysing or by reasonable abstynence and wakinge with other bodyly exercises And after that to water it by oft waylyng and wepyng the god wold kepe such clenÌ„es in them the he may be sonned in the light of grace euer to be kept clene froÌ„ falling Thus sister a man may be chast that is no vyrgyn For as saynt Austyn sayth vyrginite is a ê‘petuall medytacion of iÌ„corrupcion in a corruptyble flesshe a holynesse wtout experyence of coÌ„tagious filth Such virginite is euer kept as long as the hert wtstondeth that it consent not to no maner of corruption but euer to haue a lothnesse He that wyll be a vyrgin he must in the begiÌ„nyng of nege discrcion fyrst refreyne the kyndly styringes of corruption of nature so distroy that fyrst sawtes of kynde which be ryght sharpe in the begynÌ„yng and than euer after he shall find good peas with his flesshe and ryght seldom sawtes but suche that may easyly be withstand wtout ony peryll of lesyng of vyrginite for the head of the fyrst suggestyon is broken The contrary labour hath chastyte For as soone as he hath afore lyued vnclenly vnpurely begynneth for to lyue chaste anone he fyndeth batayle as it semeth many intollerable heates of styringes with vnsacyable fannynges ymagynacions of the deuyll whiche styreth the flesshe to be iÌ„portune and for to moeue a man to synÌ„e by many ê‘cussyons of vnkyndly heates O how in such batayles a wretched man staÌ„deth in grete peryll but yet yf he myghtily wtstand it he shall haue the vyctory and also great mede Is it not trowest thou a great maystry for to ouercome him of the which soÌ„tyme we were ouercome A wound ones healed if it be agayn soone after broken it can neuer be healed agayn wtout some marke And therfore though the batayle of chastite be neuer so medefull yet it is a batayle of suffraunce of strokes but vyrgynite which was neuer hurt is a batayle of gyuyng of strokes for it hath quenched the styryÌ„ges of the flesshe therfore it receyueth none It hath broken the serpeÌ„tes heed he therfore fleeth fro hyÌ„ dare not abide batayle Thre great rewardes I fynd that our lorde gyueth to virgins maydeÌ„s One is the amoÌ„g al rewardes he maketh virgins receyue a. C. folde fruit where cleÌ„nesse of wedlocke receyueth but xxx fold the cleÌ„nesse of wydowhed but sixty The second is that all virgins maydens syngeth a new song which none may sing but they The .iii. is that they folow the lambe where so euer he go All chast soules be as auÌ„gels in erth cosyns to auÌ„gels for there is none of so nygh affinite that may approche to aungels as vyrgyns maydens do Of this I fynd auctorite in holy writ where it is writeÌ„ thus Mat. xxii Qui neque nubent neque nubentÌ„ EruÌ„t sicut angeli dei They that nether wed nor be wedded in erth shall be as aungels of god ☞ Lo syster this is the souerayn singularite or pryuylege whiche is giuen to virgins maydens for to be cosyns to auÌ„gels Vyrgyns maydens receyueth a. C folde fruyt that is a. C. fold rewarde in blysse so they excede in meryte rewarde the syxty fold fruyt of wydowes the .xxx. fold fruyt of wedlocke whiche shal be benethe them as the noÌ„bres ben The second is that all vyrgyns and maydeÌ„s do syng a newe song which none may syng but they But what song is this that is so syngulerly gyuen to maydens vyrgis where shold we fynd this song that is called a newe song to theÌ„ Fyrst we must seke out this song among all the songes that we fynd in holy wryt whyther it be the song that aungels syng in heuen Alleluya Nay it must be such a song the maydens may vnderstand That song is onely auÌ„gels song desyryng our saluacion it is good but yet it is an olde song afore the incarnacyon we must haue a newe song whyther it be that song which Moyses song whan he had led the children of Israel ouer the read see whan he song thus Exodi .xv. Cantemus dnÌ„o c. ⧠Syng we now to our lorde he sayd for gloryously he is magnyfyed in as moche as he hath bothe hors and man of our enemyes drowned and throwen in the see Nay this is not a newe song but an olde song yet it is partynent vnto mannes saluacyon Many songes I rede of olde songes full good vertuous but none of these songes I fynde singuler and new longyng to virgins maydens There is one songe whiche is new and synguler for them and that is the song whiche the blyssed virgin Mari our lady made when she was with our lorde and our lorde with her by his worthy incarnacioÌ„ This new song is called Luc. i Magnificat aiÌ„a mea dnÌ„m My soule she said magnifyeth and maketh our lorde great After the great ioyeng of saint IohnÌ„ whyles he was yet in his mothers wombe after the worthy coÌ„mendable propheci of Elizabeth his mother This blissed virgin mayd in coÌ„forting not only of virgyns and maydens but also of all man kynde began mekely wysely a new songe and sang Magnificat aiÌ„a mea dnÌ„m As who myght say thus All other of olde tyme pronounce our lorde a great lorde and a worthy as all reasonable creatures sholde Other also proued shewed our lorde great worthy But I now make our lorde grete For lyke as the worker is more coÌ„mendable than the worke so is this song more coÌ„mendable than all other soÌ„ges For it is new bryngyng in our saluacyon ☞ Lo syster this song was made of a vyrgyn a mayden All maydens may be ioyfull for by a vyrgyn a mayden was fyrst begon this newe songe of our saluacion Than the song of vyrgyns shold nothyng els be but the mynde and meditacyon of our lordes incaruacion and euer newly to haue in mynde the byrth of our lorde whiche is that new song of our saluacioÌ„ None may syng this so veryly but virgyns maydens
so mercyably wold represse ouerthrowe vnclene temptacyons of vyces gyue fynally peas and rest to all such that haue good wyl for his loue to lyue in cleÌ„nesse Of such peas our lorde sayth thus Leuit. xxv Dabo pacem finibê° vestris dormietis et noÌ„ erit qui exterreat auferam malas bestias ⧠I shall gyue you peas in your flesshe ye shall slepe and there shal no fend make you aferd by illusions I shal also with drawe froyou wycked beastes of flesshly ly kynges Lo what our lorde dooth to all suche that haue a good wyll to lyue in cleÌ„nesse Haue a good wyll syster and thou shalt haue rest fro all vncleÌ„nesse inwardly set thyne hert on hym For who so wyll inwardly behold our lord haue all his delyte in hym he must lyft hymself aboue hymself as the prophete sayth Trenoâ— iii. BonuÌ„ est prestolare cuÌ„ sileÌ„cio salutare dnÌ„isede bit solitarius et tacebit quia leuabit se supra se ⧠It is ryght good and well done to abyde in swete stylnesse the helth of our lord in al our lyuyng so to syt solytaryly aloue wtin himself set asyde from all outward lettynges for the soule wyll lyft herself by grace aboue herselfe In suche solytarynesse stylnesse a clene soule fyndeth great rest fro concupisceÌ„ces fro troubles fro worldly occupacyons These .iii. thinges do let a chast soule fro inwardly beholding of god I mene of such worldly occupacions that be all worldly wtout ony intent of goostlynesse Outward occupacion in relygioÌ„ is not worldly occupacyons for it is done for a goostly ende for a heuenly rewarde bycause of obedyence But that call I worldly occupacions which is done only for wynnyng of worship of temporal good of fauour He that desyreth nothyng of all these neyther for hymself nor for his worldly kyn frendes than hath he nothyng wherby he shold be troubled let from inwardly beholding of god for he dredeth nothyng to lese of suche thynges neyther of worldly worship nor of ê“fyte nor of teÌ„porall goodes Also yf such one shake fro hym his curyous beholdyng of other folkes dedes yf he be no demer nor occupy his thoughtes in thinking about such thynges he may right frely be occupyed about inward thynges For he that wyll be occupyed with hygh heuenly thynges He must be fre from all lower worldly thynges A byrde yf his wynges belymed or bound or broben or plucked or cut he may neuer fle hygh Ryght so yf the winges of the soule that is goostly loue affectâ—on be lymed with worldly affeccioÌ„ or bounde by worldly gyftes or plucked with worldly delytes or cut by wtdrawyng of goostly loue it shall neuer well fle goostly †Many thynges there be which shold moeue styre vs to chastyte One is fredome to entend about the soules helth about the pleasauÌ„ce of the loue of god For besynesse about worldly thynges fleshly desyres is so inordinate peryllous that it letteth the spyrituall fruyt of chastyte Fleshly loue is to a chaste soule as byrde lyme the letteth it to fle chastly Who so wyll not be shakled tyed with suche byrd lyme of fleshly loues lete them lyue in fredome of chastyte clennesse bothe of body and soule Another thyng that ought to styre vs to chastyte is the excellency worthinesse therof by the which it excedeth ouerpasseth in fruyt and rewarde all other maner of chastyte bothe of wedlocke widowhed For where as our lorde assygneth vnto the bodyly spousayle but .xxx. folde fruyte he rewardeth the chastyte of wydo whode with .lx. folde fruyt the chastyte of maydenhode with a. C. folde fruyt as it is aforesayd Therfore saynt Paul exhorteth and couÌ„celeth bothe maydens wydowes and all vnwedded ê‘sones to chastyte as to thestate of more ê‘feccyon and sayth .i. Cor .vii. Dico autem non nuptis et viduis bonum est illis si sic ê‘maneaÌ„t ⧠I say he sayth to theÌ„ that be vnwedded and wydowes It is good for them to lyue in clene chastyte yf such rewardes be ordeyned for all .iii. degrees of chastyte I trowe a relygious woman which hath made her vowe to lyue in chastite shall haue thre rewardes One is for her vyrginite and maydenhode Another for her goostly spousage to god And the. iii for her meke abyding here in maner of a mournyÌ„g wydowe in as moche as she lyueth here vnder a mournyng habyte So than such shall receyue of god .xxx. folde fruyt lx folde fruyte and a. C. folde fruyt O how precyous gloryous is the fruyt of chastite whan it is the spyrytual aray of all chosen spouses of the kynge of heuen O how ryall is this aray semely vpon a chaste soule whan it causeth almyghty god to chuse suche a soule vnto his dere beloued spouse Chastyte it is that arayeth the soule with merueylous sayrnesse with inwarde clennesse with plenteous fruyt It arayeth the soule with glorious brightnesse with the rewarde of iÌ„mortalyte and with lastyng worshyp bothe in heuen and in erth as that holy goost wytnesseth in holy wryte where he sayth Sap .iiii. O quaÌ„ pulcra est casta generatio cuÌ„ claritate imortalis est enim memoria illius qmÌ„ et apud deuÌ„ nota est et apud hoiÌ„es ⧠O he sayth how fayre is chast generacion with bryghtnesse the mynde of whose remembrauÌ„ce is iÌ„mortal For it is knowen bothe ayenst god and ayeÌ„st man ye and not onely knowen before god man but it maketh also of men women aungelles as saynt Bernard sayth Quid inquit castitate decentius que de hoiÌ„e angelum facit ⧠what is more semely he sayth than chastite that maketh of chaste men and womeÌ„ aungels For though the chastyte of aungels be in more blysse yet the chastyte of man or woman that standeth in batayle is more stronge Chastite he saith is alonly that thyng that in the tyme place of this mortalyte repÌ„senteth a maner of iÌ„mortall glory and blysse Therfore it was that our mercyful chast louer and lord Iesu although he wolde haue his holy mother spoused to Ioseph to shewe the spousage were good yet he wold in her spousayl that she shold kepe the chastyte of vyrgynite to shew that it was moche better more glorious than bodely spousayle Therfore also it was that our heuenly spouse Iesu kyng of blysse called a way his owne chosen derlyng holy apostel saint IohnÌ„ the euangelyst from his bodely spouses and because he lefte his bodely spousayl for our lorde therfore he made hym more famylyer homly with hym before all other apostels And because he forsoke the carnall loue of wedlocke therfore our lorde fulfylled hym with the swetnes of his goostly loue more plenteous than other In soo moche that at his last souper he made knowen to hym that that was hyd fro all other And there slepyng on our lordes brest dyde
se the preuytees of his godhede which afterward he wrote mere hyghly than euer dyde ony other To him bycause of chastyte our lorde in his passyon commended the kepyng of the moost holy chaste gloryous vyrgyn his owne gloryous mother For loue of chastite also it was that this same a postell loued specially the holy kyng saynt Edward for to whome he appered receyued his ryng in almes sent it agayn warnyng hyÌ„ before the time that he shold depart out of this lyfe receyue in heuen the great rewarde of chastyte which is full plenteous synguler as our lorde promyseth by his prophet I saye sayth Esa lvi Dabo ennuchis meis in domo mea locuÌ„ et nomen melius a filijs et filiabê° â§ I shall gyue sayth our lorde to my chaste seruauntes a place and a name in my hous of heuen better and more worthy before other of theyr sones or doughters O therfore now thou mayst se by this how worthy and excellent a vertue is chastyte and how acceptable and pleasyng it is to our lorde Iesu thy heuenly spouse Kepe it therfore and halse it to the as that thyng that may make the full louely pleasyng vnto the hye kyng â–ª and thyn endlesse spouse Iesu whither saynt Agate knew not this whan for the loue faith of chastite she went vnto deth as she wold go to a great feast whyther also saynt Margarete faynt Katheryn knew not this whiche for the loue of clene chastite chose rather to be martyred than for to lese it whither also saynt Lucy knew not this that for the loue of chastyte the holy goost made her so heuy that she myght not be drawen with many folde tyemes of oxen to the brothell or strumpet hous whyther also saynt Agnes that was so tendre of arge which was led vnto the brothell hous where an aungell of god kept her by ordinaunce of god was more clad with her heare than by ony clothes I trowe yes Loke syster and thou shalt fynde that all these holy vyrgyns rather wold be dead than to lose theyr chastyte The thyrd thynge that may styre vs to the vertue of chastyte is the inwarde callyng of our lorde the coÌ„fortable inspyracion of graces whiche our lorde sheweth to all meke chast soules for all suche desyreth vii thynges of god One is the syght the loue of hym and set ryght nought by outward beaute of any creature as for any lykyng in synÌ„e An other is that all suche desyre to haue right noughte but only wherof to lyue that to theyr only nede wtout ony superfluyte The .iii. is all suche fle eschewe vayne ydle wordes The .iiii. is they care not for to se theyr worldly frendes neyther faders nor mothers for our lorde they loue and desyre The .v. is al such coueyt to kepe mekenesse wtinforth in theyr conscyence and withoutforth in theyr habyte The .vi. is that all such be in wyl neuer to doo vnclennesse but rather for to dye The .vii. is that all such bryng forth to our lordes seruyce mo chyldren by theyr good conuersacyon good exsample by spekyng of spyritual and goostly wordes than they shold haue done yf they had ben wedded ☞ Lo syster what graces our lorde gyueth to all meke maydens Thus than chast vyrginite is peas of the flesshe scyleÌ„ce of charges pryson of lustes stoppyng of the .v. wyttes as touchyng to euyl the bedle of good name fame ioye of conscience parte of the nature of auÌ„gels fayrnesse of good lyuyng lord shyp of vertue the bed restyng place of Chryst and the foundament of al goodnesse Chaste vyrgynite is also as a lylly vndefyled ¶ In a lylly be .vi. whyte leaues by the whiche clennesse of chastyte is sygnyfied The fyrst is sobrenesse of meat drynke The second hard waring The iii. besynesse of labour The .iiii. keping of the. v wyttes The .v. casynesse of wordes The .vi. auoyding and eschuyng of ydlenesse Such chastyte as doctours say rauysshed the ê“phete Elyt in a fyry charet in to paradyse By such chastyte the same prophete reysed dead to lyfe By such chastyte Elizie the prophete had gyuen to hym of god a double spirite one of prophecy and another of myracles Such cleÌ„nesse chastyte queÌ„ched the outward fyre of the .iii. chyldren whiche were cast in to the fire as is rehersed in Danyel the prophete And no wondre though such outward fyre myght not brenÌ„e theÌ„ for as moche as the feruour of vnclennesse brenneth not them wtin All suche may in no wyse be breÌ„ned of ony mannes ordynaunce withoutforth that quenche the deuyls fyre withinforth And that hath be wel ê“ued by holy vyrgiÌ„s afore whose materyal fyre our lorde quencheth with his dewe without forth bycause they had quenched the fyre of hell withinforth Such chastyte delyuered Danyel fro deuouring of lyons bycause he dystroyed in hymself that moost cruell beest of flesshely delectacyon whiche is wylder wodder more than ony other wylde beest Thus than chast vyrgynite is the spouse of Chryst the throne of god the temple of the holy goost the hale of the endlesse king the treasure of heuen the ernest dowry of euerlastyng rewarde and the gate of paradyse And for to say shortly chaste vyrgynite maketh a man or a woman in this wretched body blyssedly to clepe and gracyously to wynÌ„e the blysse of heuen ¶ For to conclude vp this holy fruyt of chastyte foure great vertues I fynd wherby it is hyghly coÌ„mended praysed in the syght of god ⧠One is that chaste vyrgynite groweth among worldly people as the lylly dooth among thornes For lyke as a lylly among thornes groweth vpright without hurtyng so dooth worldly chaste vyrginite among worldly people thus sayth Salomon Cant .ii. Sicut lilium inter spinas sic amica mea inter filias As a lylly sayth our lorde by Salomon groweth without hurtyng among thornes so doth my deare beloued spouse chast virginite amonge all myne other doughters The seconde vertue is that chast vyrgynite beryth the precious floure aboue all other maner of chastite be it of wedlok or of wydowhed For lyke as one sterre passeth an other in shynyÌ„g in the fyrmament so doth chastite among all the clennesse of the erth The thyrd vertue is that chast vyrginyte hath the hygh seate in heuen next vnto the trinite in as moche as our blyssed lady goddes mother that holy virgyn is inhaunsed in blysse aboue all the orders of aungels Therfore glad may all chast maydens be whiche hathe so speciall a vyrgin nygh the trynite The fourth vertue is that chast vyrgynite here in erth is most next vnto Chryst bothe bodely and goostly Bodely bothe by famylyer conuersacyon and also by naturall knowlege ⧠The fyrst was well knowen by saynt IohnÌ„ the euangelist whiche by the merytes of his chastite was most famylyer with Christ aboue all the apostles and moche preuy to the secretes of his godhed The seconde was wel knowen in our blissed lady that holy vyrgyn whome our lorde chase to his mother because of her meke vyrgynyte so was borne of a chast vyrgyn to shew therby that he loueth euer the clennesse of meke and chast vyrgynyte ☞ Lo how vertuous chastyte is kepe it well for yf it be lost it may neuer be wonÌ„e agayne Though thou lese charyte thou may haue it agayn as well as euer thou hadest so of goostly ioy of pacience of sufferaunce of goodnesse of benyngnite of myldnesse of true lyuing and of contynence whiche I call here sobernesse of lyuyng but not so of chastyte For yf ye lose that it may neuer be had agayn as it was And therfore I pray the kepe it wel Which if it be meke wyll brynge in all the other vertues ⧠⧠†¶ Now syster I pray the specyally eate oft of this fruyt bothe wakynge and slepyng for it is swete in smellyng that it sauoureth among auÌ„gels in the blysse of heuen Parte with thy sysysters of this fruyt that ye all at the last may come thyder where as your holy cosyns be aungels there for to se the vyrgyn of vyrgyns our lord your louynge spouse her blyssed sone endlesly AMEN ¶ Here endeth an epystle made and sent to a relygyous woman of the .xii. fruytes of the holy goost ⧠Robert Coplande