men despisable in the worlde thou shouldest anone meken thy selfe lowe to the grounde and shouldest rather couete to be subiect to all men then to haue soueraintie ouer anye one person and thou shouldest not desire to haue mirth and solace in this worlde but rather tribulation and paine and thou shouldest thē accompt it as a great winning to be despised and taken as naught amonge the people O if these thinges sauoured well to thee and deepely pearced into thy hearte thou shouldest not once dare complaine for anye maner of trouble that shoulde befall vnto thee Are not all painefull thinges and moste greeuous laboures gladlye to be suffered for the ioyes euerlasting yes verilye for it is no litle thinge to win or lose the kingdome of heauen Lifte vp thy face therefore into heauen and beholde howe I and all my Saintes that be with me in heauē hadde in this worlde great battall and conflict and nowe they ioye with me and be comforted in me and be sure to abide with me and to dwel with me in the kingdome of my father without ending Amen Of the daye of eternitie and of the miseries of this lyfe The 53. Chapter O Blessed mansion of the heauenlie Citie O moste cleerest daye of eternitie whom the night maye not darken but the high truth that God is illumineth and cleereth the daye alwaye merie alwaye sure and neuer chaunging his state into the contrarie VVoulde to God that this daye might once appere and shine vpon vs and that these temporall thinges were at an end This blessed daye shineth to Saintes in heauen with euerlastinge brightnes and claritie but to vs pilgrimes in earth it shineth not but a farre of as through a mirroure or glasse The heauenlye Citizens knowe well howe ioyous this daye is But we outlawes the childrē of Eue doe weepe and wayle the bitternes and tediousnes of this daye that is of this present lyfe short and euill full of sorowes and anguishes where man is often times defiled with sinne encōbred with passions inquieted with dreades bounden with charges busied with vanities blinded with errours ouercharged with labours vexed with temptations ouercome with delightes vaine pleasures of the world and greeuouslie tormented sometyme with penurie and neede O Lorde when shall the ende come of all these miseries and when shall I be cleerelie deliuered from the bondage of sinne when shall I onely Lord haue minde on thee and fully be made glad and mery in thee whē shall I be free without letting and in perfect libertie without griefe of bodie soule VVhen shal I haue sadde peace without trouble peace within and without and on euery side stedfast and sure O Lorde Iesu when shall I stande and behoulde thee and haue full sight and contemplation of thy glorie And when shalt thou be to me all in all and when shall I be with thee in thy kingdome that thou haste ordeyned to thy elect people from the beginning I am lefte here poore and as an outlawe in the lande of mine enemies where daylie be battailes great misfortunes Comfort my exile asswage my sorow for all my desire crieth to thee It is to me a greeuous burden whatsoeuer the worlde offereth me here to my so lace I desire to haue inwarde fruition in thee but I can not attayne therto I couet to cleue fast to heauenlie thinges but temporall thinges and passions vnmortified pull me awaye downward In minde I woulde be aboue all temporall thinges but whether I will or not I am compelled through myne owne default to be subiect to my fleshe Thus I moste wretched man fight in my selfe and am made greeuous to my selfe whiles my spirits desireth to be vpwarde and my fleshe downewarde O what suffer I inwardlie when in my minde I beholde heauenly things and anone a great multitude of carnall thoughtes enter into my soule Therefore Lorde be not longe frō me neither depart in thy wrath from me thy seruant Send to me the lightnes of thy grace and breake downe in me all carnall thoughts Sende forth the dartes of thy loue breake therewith all phantasies of the enemy Gather the wits and powers of my soule together in thee Make me forget all worldlie thinges graūt me to cast awaye and whollie to despise all phantasies of sinne Helpe me thou euerlastinge truth that no worldlie vanitie hereafter haue power in me Come also thou heauenlie sweetnes and let all bitternes of sinne flie farre frō me Pardon me and mercifully forgeue me when I thinke in my prayer of any thinge but of thee for I confesse for truth that in time past I haue vsed my selfe verie vnstable therein for many times I am not there where I stande or sit but rather I am there where my thoughtes leade me for there am I where my thought is and there as my thought is accustomed to be there is that that I loue and that ofte times commeth into my minde that by custome pleaseth me best and that most desireth me to thinke vpon VVherefore thou that art euerlastinge truth sayest VVhere as thy treasure is there is thy heart VVherefore if I loue heauen I speake gladlie of heauenlie thinges and of such thinges as be of God and that pertaine most to his honoure and to the glorifyinge and worshippinge of his holy name And if I loue the worlde I ioye anone at worldlie felicitie and sorowe anone at his aduersitie If I loue the fleshe I ymagine ofte times that pleaseth the fleshe and if I loue my soule I delight muche to speake and to heare of thinges that be to my soule health And so whatsoeuer I loue of them I gladlye heare and speake and beare the images of them ofte in my minde Blessed is that man that for thee Lorde forgetteth all creatures learneth truelie to ouercome him selfe and with the feruour of spirite crucifieth his fleshe so that in a cleane and a pure conscience he maye offer his prayers to thee and be worthy to haue companye of blessed Angels all earthlie thinges excluded from him and fullye set apart Amen Of the desire of euerlastinge life and of the great revvarde that is promised to them that stronglye fight agaynst sinne The 54. Chapter My sonne when thou feelest that a desire of euerlastinge blisse is giuen vnto thee thou couetest to go out of the tabernacle of thy mortal bodie that thou might clearelie without shadowe beholde my clearenes Open thine harte and with al the desires of thy soule take that holie inspiration and yeelding most large thankes to the high goodnes of God that so worthilie doth to thee so beninglie visiteth thee so brenninglie stirreth thee and so mightelie beareth thee vp that through thine owne burden thou fall not downe to earthilie likings and thinke not that that desire commeth of thy selfe or of thine owne workinge but rather that it commeth of the gifte of grace and of a louelie beholdinge of God vpon thee that thou shouldest profite
of Abraham My soule coueteth to receiue thy body my hart desireth to be vnited with thee betake thy selfe to me Lord and it suffiseth for without thee there is no comfort nor without thee I may not be nor without thy visitation I may not liue and therefore it behoueth me ofte times to goe to thee and for my health to receiue thee leste happilye if I should be defrauded from that heauenlie meat I should faile in the waye So thou sayedst thy selfe moste mercifull Iesu as thou were preaching to the people healedst them of their sicknesses I will not let thē returne into their houses fasting lest they fayle by the waye Doe with me therefore in like maner that hast left thy selfe in this glorious Sacrament for the comfort of all faithfull people Thou art onely the true refection of the soule and he that worthily eateth thee shall be partaker and heire of eternal glorie it is necessarie to me that so oft do offende so soone ware dull and slowe that by ofte prayers and cōfessions I may renewe my selfe purifie my selfe and kindle my selfe to quicknes feruour of spicite lest happily by long abstaining I might fall from that holy purpose for the wittes of man and woman be from their youth proude and readie to euil and but this heauenly lie medicine do helpe man maye anone fall to worse and worse therefore this holy communion draweth a man from euill and comforteth him in goodnes If I nowe be ofte times so negligent and slouthfull when I am cōmaunded what should I be if I receiued not that biessed medicine nor sought not for that great helpe And though I be not euery daye apte nor disposed to receyue my Creator neuerthelesse I shall take heede to receyue him in times conuenient so that I maye be partaker of so great a grace for it is one of the moste principall consolations to a faithfull soule that is to saye that as long as he is as a pilgrime in this mortall bodye that he ofte remember his Lorde God and receyue him that is his onely beloued aboue all thinges It is a marueilous goodnes of the great pitie that thou Lorde haste against vs that thou Creatour and geuer of Iyfe to all spirites vouchestsafe to come to a poore creature and with thy godhead manhood to refresh his hunger and neede O happie is that man and blessed is that soule that deserueth deuoutlie to receiue his Lorde God and in that receiuinge to be fulfilled with a spirituall ioy O howe great a Lorde doth he receiue howe welbeloued a gest doth he bringe into his house howe ioyous a felowe doth he receiue howe faithfull a freeude doth he accept howe noble a spouse doth he imbrace that receiueth thee For thou art onelie to be beloued before all other and aboue all thinges Let heauen and earth and all the ornamentes of them be still in thy presence for whatsoeuer they haue worthy laude or praise they haue that of the larges of thy gift and yet they maye not be lyke to the honour and glorie of thy name of whose wisedome there is no number nor measure That many commodities be geuen to them that deuoutly receaue this holye Sacrament The 4. Chapter O My Lorde God preuent thy seruant with the blessinges of thy sweetenes that he may deserue to go reuerently and deuoutly to this high Sacrament Stirrs vp my hart into a full beholdinge of thee and deliuer me from the great slouth and ydlenes that I haue bene in in time passed visite me in thy goodnes and geue me grace to taste inwardlie in my soule the sweetnes that is hid secretlie in this blessed Sacramēt as in a most plenteous fountaine Illumine also mine eyes to see and beholde so great a misterrie strengthen me that I maye alwaye faythfullie and vndoubtedly beleeue it for it is thy operation and not the power of man thy holie institutiō and not mans inuention And therefore to take and to vnderstand these thinges no man is sufficient of him selfe and they also ouerpasse the subtility of all Angels and heauenlye spirites VVhat may I then moste vnworthy sinner earth and ashes searche and talke of so high a secret but onelye that in simplenes of hart in a good stable fayth and by thy commaundement I come to thee with meeke hope and reuerence and beleue verily that thou art here present in this Sacrament God and man Thou wilt therefore that I shall receaue thee and knit my selfe to thee in perfecte charitie VVherefore I aske thee mercy and desire that thou geue me thy special grace that I maye from henceforth be fully molten and relented into thee flowe in thy loue and neuer after to intermit my selfe with any other comfort This moste high and moste worthy Sacrament is the life of the soule and body the medicine of all spirituall sicknes wherby all vices be cured passions refrayned temptations ouercome and diminished the greater grace is sent vertue increased and faith stablished hope strengthed and charitie kindled and spread abroade Thou haste geuen and ofte times geuest manye great giftes by this Sacrament to thy beloued seruantes that deuoutly receaue thee for thou thereby art the stronge vpholder of my soule the repairer of all the infirmities of man and the geuer of all inward consolation and of cōfort in tribulation and from thee deepnes of their owne desection thou raysest them againe into a strong hope of thy preseruation and renewest them and lightest them inwardlie with a newe grace so that they that felte them selues before receauing of that blessed Sacrament heauy and without affection after when they haue receaued it haue founde them selues changed into a great ghostly feruour And all this thou doest to thy elect people of thy great goodnes that they may see and knowe openlye by experience that they haue nothing of them selues but that all grace and goodnes that they haue they haue receaued of thee for of them selues they be colde dull and vndeuoute and by thee they be made feruent quicke in spirite and deuout folowers of thy will who maye go meekly to the fountaine of sweetnes but that he shall bringe awaye with him great plentie of sweetnes or who may stande by a great fyre but he shall feele great heate thereof and thou Lorde arte the fountaine of all sweetnes and the fyre alwayes brenning and neuer faylinge and therefore though I maye not drawe the fulnes of that fountaine nor drinke thereof to the full I shall neuerthelesse put my mouth to the hole of the heauenlie pipe that I maye take some litle droppe thereof to refreshe my thirst so that I be not all dried away And though I be not all heauenlye and brenninge in charitie as the Seraphins and Cherubins be neuerthelesse I shall endeuour me to set my selfe to deuotion and to prepare mine heart that I maye get some litle sparcle of the brenninge of heauenlie life through the meeke receuing of this
and singuler grace If thou see any persoÌ„ sinne or commit any great crime openly before thee yet iudge not thy selfe to be better then he for thou knowest not how longe thou shalt perseuer in goodnes VVe be all frayle but thou shalt iudge no man more frayle then thy selfe Of the teaching of truth The .3 Chapter HAppye and blessed is that person whom truth teacheth and enformeth not by figures or by deceitful voyces but as the truth is our opinion and our wit many times deceiueth vs for we see not the truth What auayleth vs the knowledge of suche thinges as shal neyther helpe vs at the daye of iudgement if we knowe them nor hurt vs if we know them not It is therfore great folly to be negligent in suche things as be profitable and necessary to vs and to labour for such thinges that be but curious and damnable Truely if we doo so we haue eyes but we see not And what auayleth vs the knowledge of the kinde and working of creatures truely nothing He to whom the euerlasting worde that is Iesus speaketh â—is discharged of many vayne opinions and of that worde al thinges proceede and all thinges openlye shewe and crye that he is God No man without him vnderstaÌ„deth the truth ne rightfully iudgeth but he to whom al thinges is one and he that all thinges draweth into one aud all thinges setteth in one and desireth nothinge but one may quickly be established in heart and be fully pacifyed in God O truth that God art make me one with thee in perfect charitie for all that I reade heare or see without thee is greeuous to me for in thee is all that I wil or maye desire Let all Doctours be stil in thy presence and let all creatures keepe them in silence and thou only Lord speake to my soule The more that man is ioyned to thee and the more that he is gathered together in thee the more he vnderstandeth without labour high secrete misteries for he hath receyued from aboue the light of vnderstanding A cleane pure and a stable hart is not broken ne lightly ouercome with ghostely labours for he doeth al thing to the honour of God and for that he is cleerely mortifyed to him self therfore he coueteth to be free from folowing his owne wil. VVhat hindereth thee more then thy affections not fully mortifyed to the wl of the spirite truelye nothing more A good deuout man so ordereth his outwarde busines that it draweth not him to the loue of it but that he compell it to be obedient to the wil of the spirite to the right iudgemeÌ„t of reason VVho hath a stronger battayle then he that laboureth for to ouercome him selfe and that shoulde be our dayly labour our dayly desire to ouercome our selfe that we may be made stronger in spirite and increase daily froÌ„ better to better Euery perfectioÌ„ in this life hath some imperfection annexed vnto it and there is no knowledge in this worlde but that it is mixt with some blindens of ignorance And therfore a meeke knowing of our selfe is a more surer way to God then is the searching for highnes of cunning Cunning wel ordred is not to be blamed for it is good and coÌ„meth of God but a clean conscience and a vertuous life is muche better more to be desired Because some men studye to haue cunning rather then to liue well therfore they erre many times and bring forth litle good fruite or none O if they woulde be as busye to auoyde sinne and to plante vertues in their soules as they be to moue questions there shoulde not be so many euill thinges seene in the worlde ne so much euil example geuen to the people ne yet so much dissolute liuing in religioÌ„ At the daye of iudgement it shall not be asked of vs what we haue read but what we haue done nor howe well we haue sayde but howe religiously we haue liued Tell me nowe where be all the great clerkes and famous doctors whom thou haste wel-knowen when they liued they flourished greatly in their learning and now other men occupy their prebendes promotioÌ„s and I can not tell whether they think any thing on theÌ„ in their life they were holden great in the world nowe is litle speaking of theÌ„ O howe shortly passeth away the glorye of this world with al the false deceauable plesures of it would to God their life had accorded well with their learning for then had they well studied and read How many perishe dayly in this worlde by vayne cunning that care litle for a good life ne for the seruice of God And because they desire rather to be great in the worlde then to be meeke therfore they vanishe awaye in their learninges as smoke in the ayre Truely he is great that hath great charitie and he is great that is litle in his owne sight and that setteth at nought all worldly honour And he is very wise that accompteth all worldly pleasures as vile dounge so that he maye winne Christe And that person is very wel taught that forsaketh his owne will and foloweth the will of God That light credence is not to be geuen to vvordes The .4 Chapter IT is not good lightly to beleeue euery worde or instinct that commeth but the thing is aduisedly and leasurely to be coÌ„sidered pondered that almightie God be not offended through our lightnes But alas for sorowe we be so fraile that we anone beleeue of other euil soner then good But neuertheles perfect men be not so light of credence for they know well that the frayllie of man is more prone to euil theÌ„ to good and that it is in wordes very vnstable It is therefore great wisdome not to be hastie in our deeds ne to trust much in our own wits nor lightly to beleeue euery tale nor to shewe anone to other al that we heare or beleeue Take alway counsel of a wise man and couet rather to be instructed and ordred by other then to folowe thine owne inuention A good life maketh a man wise to God and instructeth him in many things that a sinful man shal neuer feele ne knowe The more meeke that a man is in him selfe the more obedient that he is to God the more wise the more peaceful shall he be in euery thing that he shal haue to do Of the readinge of holy Scripture The .5 Chapter CHaritie is to be sought in holye Scripture and not eloquence and it should be read with the same spirite that it was firste made VVe ought also to seeke in holy Scriture ghostlye profite rather then curiositie of stile and as gladly shall we reade simple and deuoute bookes as bookes of high learninge and cunninge Let not the authoritie of thine authour mislike thee whether he were of greate cunning or litle but that the loue of the verye pure truth styrr thee to reade Aske not who sayde this but take heede what is sayde Men
passe lightlye awaye but the truth of God euer abideth Almightie God speaketh to vs in his Scripture in diuers maners without acceptinge of persons but our curiositie ofte letteth vs in reading of Scripture when we will reason and argue thinges that we should meekely and simply passe ouer If thou wilt profite by readinge of Scripture reade meekely simply and faithfullye neuer desire to haue thereby the name of cunning Aske gladlye and heare meekely the sayinges of Saintes mislike not the parables of ancient fathers for they were not spoken without great cause Of inordinate affections The 6. Chapter VVhen a man desireth any thinge inordinatelye forthwith he is vnquiet in him selfe The proude man the couetous man neuer haue rest but thee meeke man and the poore in spirite liueth in greate aboundance of rest peace A man that is not yet mortified to himselfe is lightly tempted and ouercome in lietl and small temptations And he that is weake in spirite and is yet some what carnall and inclined to sensible thinges maye hardly withdrawe himselfe from worldly desires And therfore he hath oft greate griefe heauines in heart when he withdraweth him from them and he disdayneth anone if any man resist him and if he obteyne that he desireth yet is he vnquieted with grudge of conscience for he hath folowed his passion which nothinge helpeth to the getting of that peace be desired Then by resisting of passions is gotten the very true peace of heart and not by folowing of them There is therfore no peace in the heart of a earnall man nor in the hearte of a man that geueth him selfe all to outward thinges but in the heart of a ghostli man or woman which haue their delite in God is founde great peace and inwarde quietnes That vayne hope and elation of mynde are to be fled and auoyded The .7 Chapter HE is vayne that putteth his trust in man or in any creature Be not ashamed to serue other for the loue of Iesu Christe and to be poore in this worlde for his sake trust not thy selfe but all thy trust set in God doo that in the is to please him he shall well helpe forth thy good will Trust not in thine owne cunning neither in the cunning or pollicie of any creature liuinge but rather in the grace of God which helpeth meeke persons and those that presume of them selues he suffereth to fall till they be meeke Glorify not thy selfe in thy riches nor in thy worldlie freends for that they be mightie but let all thy glorie be in god onelie that geueth all thinges and that desireth to geue himselfe aboue all thinges Exalt not thy selfe for the largenes or fayrenes of bodie for with a litle sickenes it may be soone defouled Ioy not in thy selfe for thy habilitie or readines of wit least thou displease God of whose gifte it is all that thou haste Holde not thy selfe better then other least happlye thou be thereby impaired in the sight of God who knoweth all that is in man Be not proude of thy good deedes for the iudgementes of God be other then the iudgementes of man to whom it displeaseth ofte times that pleaseth man If thou haue any goodnes or vertue in thee beleeue yet that there is much more goodnes vertue in other so that thou maiest alwaye keepe thee in meeknes It hurteth not though thou holde thy selfe worse then any other though it be not so in deede but it hurteth much if thou preferre thy selfe aboue any other be he neuer so great a sinner Great peace is with the meeke mā but in the heart of a proud man is alwaye enuye and indignation That muche familiaritie is to be auoyded The .8 Chapter OPen not thy heart to euery person but to him that is wise secrete and dreadinge God Be seldome with yonge folkes and straūgers Harter not riche men and afore great men do not lightly appeare Accompanie thy selfe with meeke persons and simple in heart who be deuoute of good gouernaunce and treate with them of things that may edify and strength the soule Be not familier to any woman but all good women commend to God Couete to be familier onelie with God and with his Angels but the familiaritie of man as much as thou mayest looke thou eschewe Charitie is to be had to all but familiaritie is not expedient Sometime it happeneth that a person vnknowen thorough his good fame is much commendable whose presence after liketh vs not so muche VVe weene sometyme with our presence to please other when we rather displease them through the euill maners and euil conditions that they see and will consider in vs. Of meeke subiection and obedience and that vve shall gladly folovve the counsayle of others The 9. Chapter IT is a great thing to be obedient to lyue vnder a prelate and in nothing to seeke our owne libertie It is much more surer waye to stande in the state of obedience then in the state of prelacie Many be vnder obedience more of necessitie then of charitie and they haue great paine and lightlye murmure and grudge and they shall neuer haue libertie and freedome of spirite till they whollye submit them selues vnto their superiour Go here and there where thou wilt and thou shall neuer finde perfect rest but in meeke obedience vnder the gouernance of thy prelate The imagining and chaunging of place hath deceaued many a religious person Truth it is that euery man is disposed to doe after his owne will and best can agree with them that folowe his wayes But if we will that God be amonge vs we must sometime leue our owne will though it seeme good that we may haue loue and peace with other VVho is so wise that he can fully knowe all thinges truely none Therefore trust not to muche to thyne owne witt but heare gladlye the counsayle of other And if percase the thinge which thou wouldest haue done be good and profitable and yet neuerthlesse thou leauest thine owne will therein and folowest other thou shalt finde much profite therby I haue often times heare say that it is the more surer waye to heare and take counsell then it is to geue it It is good to heare euerie mans counsel but not to agree when reason requireth it is a signe of a great singularitie of minde and of much inward pride That vve shoulde auoyde superfluitie of vvordes and the company of vvorldly liuinge people The .10 Chapter FLee the company of wordly liuinge people as much as thou maiest for the treatinge of wordlie matters letteth greatlie the feruour of spirite though it be done with a good intent we be anone deceiued with vanitie of the world and in maner are made as thral vnto it if we take not good heede I would I had helde my peace many times when I haue spoken and that I had not beene so much amōge worldly company as I haue beene But why are we so glad to speake
perpetuall prisoners in hell There is no order so holy ne no place so secrete that is fully without temptatiō and there is no man that is fully free from it here in this life for in our corrupt body we beare the matter whereby we be tempted that is our inordinate concupiscence wherein we were borne As one temptation goeth another commeth and so we shall alway haue somewhat to suffer and the cause is for we haue lost our innocencie Many folke seeke to flee temptation and they fall the more greeuouslie into it For by onely fleeing we may not haue victory but by meekenes patience we be made stronger then al our enemies He that only flieth the outward occasiòns and cutteth not away the inordinate desires hid inwardly in the heart shal litle profite and temptations shal lightly come to him againe and greeue him more then they did fyrste by litle and litle with patience and sufferaunce with the helpe of God thou shal sooner ouercome temptations then with thine owne strength and importunitie In thy temptation it is good that thou ofte aske counsayle that thou be not rigorous to no person that is tempted but be glad to comfort him as thou wouldest be comforted The beginning of all euil temptatiōs is incōstancie of mind to litle a trust in God For as a ship without guide is driuen hither and thither with euery storme so an vnstable man that anone leaueth his good purpose in God is diuerslye tempted The fyre proueth gold and temptation proueth the righteous man VVe know not many times what we can suffer but temptation sheweth plainely what we are and what vertue is in vs. It is necessary in the beginning of euery temptation to be wel ware for then the enemy is soone ouercome if he be not suffered to enter into the heart but that he be resisted and shut out assoone as he proffereth to enter For as a bodily medicine is verie late ministred when the sickenes hath bene suffred to increase by longe continuance so is it of temptation Firste commeth to the minde an vncleane thought and after foloweth a stronge imagination and then delectation and diuers euill motions and in the ende foloweth a full assent and so by litle litle the enemy hath ful entrie for he was not wisely resisted in the beginninge and the more slowe that a man is in resisting the more weake he is to resist the enemye is daylie the more stronger against him Some persons haue their greatest temptations in the beginninge of their conuersion some in the ende and some in maner all their lyfe tyme be troubled therewith and there be many that be but lightlie tempted and all this commeth of the great wisedome and righteousnes of God which knoweth the state merite of euery person ordeineth all thinges for the best and to the euerlastinge health and saluation of his elect chosen people Therefore we shal not dispayre when we be tempted but shall the more feruētlye praye vnto God that he of his infinite goodnes and fatherlie pitie vouchefase to helpe vs in euery ende and that he according to the sayinge of S Pauie so preuent vs with his grace in euerye temptation that we may be able to sustayne Let vs then meeken our soules vnder the stronge hand of allmyghtie God for he will saue all them and exalt all them that be here meeke and lowly in spirite In temptations and tribulatiōs a man is proued howe much he hath profited and his merite is thereby the greater before God and his vertues are the more openlie shewed It is no great meruaile if a man be feruent and deuoute when he feeleth no griefe but if he can suffer patientlie in time of temptation or other aduersitie and therewithall can also stirre himselfe to feruour of spirite it is a token that he shall greatly profite hereafter in vertue and grace Some persons be kept from many great temptations and yet daylie they be ouercome through litle and small occasions and that is of the great goodnes and sufferance of God to keepe them in meeknes that they shall not trust ne presume of them selues that see them selues so lightlye and in so lytle thinges daylie ouercome That vve shall not iudge lightly other mens deedes nor cleaue much to our ovvne vvill The 14. Chapter HAue alwaye a good eye to thy selfe and beware thou iudge not lightlye other men In iudging other men a man ofte laboureth in vaine ofte erreth and lightly offendeth God but in iudging him selfe and his owne deedes he alwayes laboreth fruitfully and to his ghostly profite VVe iudge oftentimes after our owne hart and affections not after the truth for we ofte lose the true iudgmēt through our priuate loue But if God were alwaye the whole intent of our desire we should not so lightly erre in our iudgementes nor so lightly be troubled for that we be resisted of our will But commonly there is in vs some inward inclinatiō or some outward affection that draweth our heart with them from the true iudgemēt Many persōs through a secrete loue that they haue to their selfe worke vndiscretelye after their owne will not after the will of God and yet they weene not so and they seeme to stand in great inwarde peace when thinges folowe after their minde but if it folowe otherwise then they would anone they be moued with impatiente and be right heauy and pensife By diuersities of opinions be sprong many times dissentions betwene frendes and neighboures and also betweene religious and deuoute persons An olde custome is hardly broken no man will lightly be remoued from his owne will but yf thou cleaue more to thine owne will or to thine owne reason then to the meeke obedience of Iesus Christe it will be long or thou be a man illumined with grace For almightie God will that we be perfectlie subiect and obedient to him that we ascend and rise high aboue our owne will and aboue our owne reason by a greate brenning loue and a whole desire to him Of vvorkes done in charitie The 15. Chapter FOr nothing in the world nor for the loue of any creature is euill to be done but sometime for the neede and comfort of our neighbour a good deede may be deferred or be turned into another good deede for thereby the good deede is not destroyed but is chaunged into better VVithout charitie the outwarde deede is litle to be praysed but whatsoeuer is done of charitie be it neuer so litle or neuer so despisable in sight of the worlde it is right profitable before God who iudgeth all thing after the intent of the doer not after the greatnes or worthines of the deede He doth much that much loueth God he doth much that doeth his deede well and he doeth his deede well that doth it rather for the comminaltie then for his owne will A deede sometime seemeth to be done of charitie and of
with other like vertues gracious giftes of God VVherefore they profited dayly in spirit obteyned great grace of God They be lefte as an exaÌ„ple to al religious persons and more ought their examples to stirre them to deuotioÌ„ and to profite more and more in vertue and grace then the great multitude of dissolute ydle persons shoulde anye thing drawe them abacke O what feruour was in religious persons at the beginning of their religion what deuotion in prayers what zeale to vertue what loue to ghostlye discipline and what reuerence and meeke obedience fiourished in theÌ„ vnder the rule of their superiour Truely their deedes yet beare witnes that they were holy and perfect so mightily subdued the world and thruste it vnder foote Nowe a dayes he is accoÌ„pted vertuous that is no offender and that may with patience keepe some litle sparcle of that vertue and feruor that he had firste But alas for sorowe it is through our owne slouth and negligence and through losing of time that we be so soone fallen from our first feruour into such a ghostly weaknes and dulnes of spirite that in maner it is to tedious to vs for to liue But woulde to God that the desire to profite in vertue slepte not so vtterly in thee that so ofte haste seene the holy examples of blessed Saintes Of the exercises of a good religious person The 19. Chapter THe lyfe of a good religious man should shine in all vertue and be inward as it appereth outwarde and that much more inwarde for almightie God beholdeth the heart VVhom we should alwaye honour and reuerence as if we were euer in his bodilye presence and appere afore him as Angels clene and pure shining in all vertue we ought euery daye to renewe our purpose in God and to stirre our heart do feruor and deuotioÌ„ as though it were the firste daye of our conuersion dayly we shall pray and say thus Helpe me my Lorde Iesu that I may perseuer in good purpose and in thy holy seruice vnto my death that I may nowe this present daye perfectly beginne for it is nothinge that I haue done in time past After our purpose and after our intent shalbe our reward And though our intent be neuer so good yet it is necessarie that we put therto a good will and a great diligence For if he that often times purposeth to doe well and to profite in vertue yet fayleth in his doing what shall he doe then who seldome or neuer taketh such purpose Let vs intend to doe the best we can and yet our good purpose may happeÌ„ to be hindred and letted in diuers maners And our speciall hinderaunce is this that we so lihgtly leaue of our good exercises that we haue vsed to doe before time for it is seldome seene that a good purpose wilfully broken may be recouered agayne without great spirituall hinderance The purpose of righteous men dependeth in the grace of God more then in theÌ„selues or in their owne wisedome for man purposeth but God disposeth ne the waye that man shall walke in this worlde is not in himselfe but in the grace of God If a good custome be sometime left of for helpe of our neighbour it may soone be recouered but if it be left of through slouth or through our owne negligence it will greatlie hinder vs and hardly will it be recouered agayne Thus it appereth that though we incorage our selues all that we can to doe well yet it is good that we alwaye take such good purpose especiallie against such thinges as hinder vs moste VVe must also make diligent searche both within vs without vs that we leaue nothing inordinate vnterformed in vs as nigh as our frailtie may suffer And if thou can not for frayltie of thy selfe doe thus continualâ—ie yet at the least that thou doe it once on the day euening or morning In the morning thou shalt take a good purpose for that daye folowinge and at night thou shalte discusse diligentlie how thou hast behaued thee the daye before in worde in deede and in thought for in them we doe ofte offend God aud our neighbour Arme thee as Christes true knyght with meeknes and charitie against all the malice of the enemie Refraine glotonie and thou shalt the more lightlie refrayne all carnall desires Let not the ghostly enemy finde thee all ylde but that thou be readinge writing prayinge deuoutlie thinkinge or some other good labour doinge for the comminaltie Bodily exercises are to be done discretelie for that that is profitable to one is sometime hurtfull to another and also spirituall labours done of denotion are more sure done in priuitie then in open place And thou must beware that thou be not more readie to priuate deuotioÌ„s then to them that thou arte bounde to by duetie of thy religion But wheÌ„ thy duetie is fulfilled theÌ„ adde thereto after as thy deuotion gyueth All may not vse one maner of exercise but one in one maner another in another maner as they shall feele to be most profitable to theÌ„ Also as the time requireth so diuers exercises are to be vsed for one maner of exercise is necessary on the holy daye another on the feriall daye one in time of temptation another in time of Peace and coÌ„solation one when we haue sweetenes in deuotion another when deuotion withdraweth Also against principall feastes we ought to be more diligeÌ„t in good workes and deuoutlie to call for helpe to the blessed Saintes that then be worshipped in the Churche of God then in other times and to dispose our selues in like maner as if we shoulde then be taken out of this world and be brought into the euerlastinge feast in heauen And fith that blisse is yet differred from vs for a time we may well thinke that we be not yet readye nor worthye to come therto And therefore we ought to prepare our selues to be more readie another time For as S. Luke saith Blessed is that seruaunt whom our Lorde when he shall come at the hour of death shall finde readie for he shall take him and lifte him vp high aboue all earthlie thinges into the euerlastinge ioye and blisse in the kingdome of heauen Amen Of the loue of onelines and silence The .20 Chapter SEeke for a coÌ„uenient time to searche thine owne coÌ„science and thinke ofte on the benefites of god Leaue of all curious thinges and reade such matters as shal stirre thee to compunctioÌ„ of heart for thy sinnes rather then to reade onelie for occupyinge of the time If thou wilt withdrawe thy selfe from superfluous wordes and from vnprofitable runninges about and from the hearinge of rumours and vayne tales thou shalt finde time eonuenient to be occupied in holy meditations The moste holie men and women that euer were fled the company of worldlie liuing men with all their power chose to serue god in secrete of their heart And one holye maÌ„ sayde As ofte as I haue beene amoÌ„ge
incumbred by an euill custome for that euill custome may be ouercome with a good custome And excuse thee not that thou art let by other men for if thou wilt leaue the familiaritie with other they will suffer thee to doe thy deedes without impediment Meddle thee not with other mens goodes neither busie thee in great mens causes haue alwaye an eye to thy selfe and diligentlie informe and admonishe thy selfe before all other If thou haue not the fauour of worldlie liuinge people sorowe not therfore but let this be thy daylie sorowe that thou behauest not thy selfe in thy conuersation as it beseemeth a good religious person for to doe It is more expedient and more profitable that a man sometime lacke consolations in this life the that he haue them alwayes after his owne will namelye fleshlie consolations Neuerthlesse that we haue not sometime heauenly consolations or that we so seldome feele them as we doe it is through our owne defaulte for we seeke not to haue the true compunction of harte nor we caste not fullie awaye from vs the false outwarde consolatiōs Holde thy selfe therfore vnworthy to haue any consolation and worthye to haue much tribulation VVhen a man soroweth perfectlye for his sinnes then all wordly cōfortes be painefull to him A good man findeth alway matter ynough why he ought iustlie so sorowe weepe for if he beholde him selfe or if he thinke on his neighbour he seeeth well that none liueth here without great miserie the more throughlie that he may consider him selfe the more sorow he hath And alwaye the matter of true sorowe and of true inwarde copunction is the remembraunce of our sinnes wherein we be so wrapped on euery side that seldome we may beholde any ghostly thinges But if we would more ofte thinke on our death then we doe on long lyfe no doubt but we should more feruentlie apply our selfe to amendment and I beeleue also that if we woulde hartily remember the paines of hell and of purgatorie that we shoulde more gladlye sustayne all labors and sorowes and that we shoulde not dreade anye paine in this world wherby we myght auoyde the paynes that are to come But forasmuch as these things goe not to the heart and we yet loue the flattering and false pleasures of this worlde therefore we remaine colde and voide of deuotiō and ofte it is through the weakenes of the spirite that the wretched bodie so lightlie complaineth Pray therfore meekelie to our Lorde that he of his great goodnes geue thee the spirite of compunction and saye with the prophete thus Feede me Lord with the breade of compunction and geue me to drinke water of teares in great abundance Of the consideringe of the miserie of mankinde and vvherein the felicitie of man standeth The .22 Chapter AVVretch thou act whosoeuer thou be withersoeuer thou turne thee but if thou turne thee to God VVhy arte thou so lightlie troubled for that it falleth not to thee as thou wouldest and desirest VVhat is he that hath all thinge after his wil neither thou nor I nor any man liuinge for none liue here without some trouble or anguishe be he kyng Or who thinkest thou is in moste fauour with God truelie he that suffreth gladlie moste for God But many persons weake and feeble in spirite saye thus in their heartes Lo howe good a life that man leadeth howe riche he is howe mightie he is how high in authoritie how great in sight of the people and how faire and beautifull in his bodily kinde but if thou take heede to the goodnes euerlastinge thou shalt well see that these worldlye goodes and worldly likinges are but litle worth and that they be more rather greuous then pleasaunt for they may not be had ne kept but by great labour and busines of minde The felicitie of man standeth not in abundance of worldlie goodes for the meane is best And verilie to liue in this world is but miserie and the more ghostlie that a man would be the more painfull it is to him for to liue for he feeleth more plainely the defaultes of mans corruption For why to eate to drinke to sleepe to wake to rest to labour and to serue all other necessities of the bodie is great miserie and great affliction to a deuout soule which woulde gladly be free from the bondage of sinne that it might without let serue our Lord in puritie of conscience and in cleannes of heart The inwarde man is greatlie greeued through the bodilie necessities in this world VVherefore the prophete Dauid desired that he might be deliuered from such necessities But woe be to them that knowe not their owne misery woe be to them that loue this wretched and this corruptible life for some loue it so muche that yf they might euer lyue here though they myght poorelye get their liuinge with labour begginge yet they would neuer care for the kingdome of heauē O madde and vnfaithfull creatures are they that so deepelie set their loue in earthly things that they haue no feeling nor taste but in fleshlie pleasures Truelie in the hour of death they shall knowe howe vile and howe naughtie it was that they so much loued But holle Saintes and deuout folowers of Christ they did not what pleased the fleshe ne what was pleasaunt in the sight of the world but all their whole intent and desire they helde to thinges inuisible and feared least by sight of thinges visible they might be drawen downe to the loue of them My welbeloued brother lose not the desire to profite in spirituall thinges for thou hast yet good time and space VVhy wilt thou any longer deferre the time Arise and now this same instant beginne and saye thus Nowe is time to laboure in good workes nowe is time to fight in ghostlie battaile and nowe is time to make amēdes for trespasse passed VVhen thou art troubled then is best time to merite and get rewardes of God It behoueth thee to go through fire and water before thou come to the place of recreation and but if thou can fullie haue the mastry ouer thy selfe thou shalt neuer ouercome sinne nor liue without great tediousnes and sorow VVe would gladlie be deliuered frō all miserie and sinne but because we haue through sinne lost our innocencie we haue lost also the verie ioye and felicitie VVherefore we must holde vs in patience and with good hope abide the mercie of God till wretchednes and miserie be ouerpassed and that this bodilie lyfe be chaunged into the life euerlastinge O how great is the frailtie of man that he is euer readie and prone to sinne This daye thou art confessed and to morow thou fallest againe Now thou purposest to beware and intendest to go forth stronglie in good workes and shortlie after thou doest as thou neuer haddest taken such purpose Rightfullie theréfore we ought to meeke our selfe and neuer to thinke in vs any vertue or goodnes for that we be so fraile vnstable
let him be kinde and thankefull for such grace as he hath receaued patient when it is withdrawen and praye deuoutlie that it may shortlie come againe Let him be meeke and lowa in spirite that he lose it not agayne through his presumption and pride of hart Of the small number of the louers of the Crosse The .11 Chapter IEsus hath many louers of his kingdome of heauen but he hath fewe bearers of his crosse Manie desire his consolation but fewe desire his tribulation He findeth many felowes at eatinge and drinkinge but he findeth fewe that will be with him in his abstineÌ„ce and fastinge All men would ioye with Christ but fewe would any thinge suffer for Christe Many folowe him to the breakinge of his breade for their bodilye refection but few will folowe him to drinke a draught of the Chalice of his passion Manie maruayle and honour his miracles but fewe will folowe the shame of his crosse of his other vilanies Manie loue Iesu so longe as no aduersitie foloweth to them and can prayse him and blesse him when they receyue any benefit of him but if Iesu a litle withdraw him selfe from them and a litle forsake them anone they fall to some great grudginge or to ouergreat defection or into open desperation But they that loue Iesu purelie for him selfe and not for their owne profite and commoditie they blesse him as hartilie in temptation and tribulatioÌ„ and in all other aduersities as they doe in tyme of consolation And yf he neuer sent them consolation yet woulde they alway laude him and prayse him O how may the loue of Iesu doe to the helpe of a soule if it be pure and cleane not mixt with any inordinate lone to him selfe truelie nothing more May not they then that euer looke for worldlie comfortes and for worldlie consolations be called worldly inarchants and worldly louers rather then louers of God do they not openlye shewe by their dedes that they rather loue them selfe than God yes truelye O where maye be founde anye that will serue God freely and purelye without looking for some rewarde for it agayne And where may be founde any so spirituall that he is cleerelye deliuered and bereft from loue of him selfe and that is truely poore in spirite and is whollye auoyded from loue of creatures I trowe noue suche can be found but it be far hence and in far countryes If a man geue all his substaunce for God yet he is naught and if he doe great penaunce for his sinnes yet he is but litle and if he haue great cunning and knowledge yet he is far from vertue and if he haue greate vertue and brenninge deuotion yet much wanteth in him And that is specially one thing which is moste necessarye to him what is that that all thinges forsaken and him selfe also forsaken he go cleerely from him selfe and keepe nothinge to him selfe of anye priuate loue and wheÌ„ he hath done all that he ought to doe that he feele in him selfe as he had nothinge done nor that he thinke it great that some other might thinke great but that he thinke him selfe truely as he is an vnprofitable feruant for the authour of truth our Sauiour Christe saith when ye haue done all that is commaunded you to doe yet saye that ye be but vnprofitable seruauntes Then he that can thus doe may well be called poore in spirite and naked of priuate loue and he may well say with the prophete Dauid I am vnited in God and am poore and meeke in heart There is none more riche none more free nor any of more power then he that can forsake him selfe and all passinge thinges and that truelye can holde him selfe to be lowest and vilest of all other Of the vvay of the Crosse and bovve profitable patience is in aduersitie The 12. Chapter THe wordes of our Sauiour â—e thought very harde and greeuous wheÌ„ he saith thus Forsake your leife take the Crosse and folowe me But much more greeuous shall it be to heare these wordes at the last daye of iudgement Go ye from me ye cursed people into the fire that euer shall last But those that nowe gladlie heare and folowe the wordes of Christ whereby he counsaileth them to folowe him shall not then neede to dreade for hearinge those wordes of euerlastinge damnation The signe of the Crosse shall appere in heaueÌ„ when our Lorde shall come to iudge the worlde and the seruantes of the Crosse who conformed them selues here in this life to Christe crucified on the Crosse shal go to Christe their Iudge with greate fayth and trust in him VVhy doest thou then dreade to take this Crosse sith it is the verye waye to the kingdome of heauen and none but that In the Crosse is health in the Crosse is life in the Crosse is defense from our enemies in the crosse is infusion of heauenlie sweetnes in the Crosse is the strength of minde the ioye of spirite the highnes of vertue and the full perfection of all holines and there is no health of soule nor hope of euerlasting life but through vertue of the crosse Take therefore the Crosse and folowe Iesus and thou shalt goe into the lyfe euerlastinge He hath gone before thee bearinge his Crosse and died for thee vpon the Crosse that thou shouldest in like wise beare with him the Crosse of penance and tribulation and that thou shouldest be readie likewise for his loue to suffer death if neede require as he hath done for thee If thou die with him thou shalt liue with him and if thou be felowe with him in paine thou shalt be with him in glorie Beholde then how in the Crosse standeth all howe in dyinge to the worlde lieth all our health that there is no other waye to true and inward peace but the waye of the Crosse and of deadlie mortifyinge of the bodie to the spirite So whether thou wilt and seeke what thou list and thou shalt neuer finde aboue thee nor beneath thee within thee nor without thee more high more excellent nor more sure waye to Christ then the waye of the holy crosse Dispose euery thinge after thy will and thou shalt neuer finde but that thou must of necessitie somewhat suffer eyther with thy will or against thy will and so shalt thou alwaye finde the Crosse for either thou shalt feele paine in thy bodie or in thy soule thou shalt haue trouble of spirit Thou shalt be sometime as thou were forsaken of God Sometime thou shalt be vexed with thy neighbour and that is yet more painefull thou shalt sometime be greeuous to thy selfe and thou shalt find no meane to be deliuered but that it behoueth thee to suffer til it shall please almightie god of his goodnes otherwise to dispose for thee for he will that thou shalt learne to suffer tribulation without coÌ„solatioÌ„ that thou mayest therby learne whollie to submit thy selfe to him and by tribulation to be made more meeke then thou were
it were put in thy election thou shouldest rather chose aduersitie then prosperitie for then by the pacient sufferinge thereof thou shouldest be more like to Christe and the more confirmed to all his saintes Our merite and our perfectioÌ„ of life standeth not in consolations and sweetnes but rather in sufferinge of great greeuous aduersities and tribulations For if there had bene any nearer or better waye for the health of mans soule then to suffer our Lorde Iesu would haue shewed it by wordes or by examples But for there was not therefore he openlie exhorted his disciples that folowed him and all other that desired to folowe him to forsake their owne will and to take the Crosse of penance and folowe him saying thus VVho so will come after me forsake he his owne will take he the Croue and folowe he me Therefore all thinges searched and redde be this the finall conclusion that by many tribulations it behoueth vs to enter into the kingdome of heauen To the which bring vs our Lorde Iesus Amen Here beginneth the third Booke Of the invvarde speakinge of Christ to a faythfull soule The firste Chapter I Shall take heede saith a deuout soule and I shall heare what my Lorde Iesu shall speake in me Blessed is that man whiche heareth Iesu speaking in his soule and that taketh of his mouth some worde of comforte and blessed be the eares that heare the secret rowninges of Iesu and heede not the deceytfull rowninges of this world And blessed be the good playne eares that heede not the outwarde speache but rather take heede what God speaketh and teacheth inwardlye in the soule Blessed be the eyes also that be shutte from sight of outwarde vanities that take hede to the inwarde mouinges of God Blessed be they also that get them vertues and prepare them by good bodily and ghostly workes to receyue dayly more and more the secrete inspirations and inward teachinges of God Also blessed be they that set them selues wholly to serue God and for his seruice set apart all lettinges of the world O thou my soule take heede to that is sayde before and shet the dores of thy sensualities that are thy fyue wittes that thou mayest heare inwardlye what our Lord Iesu speketh in thy soule Thus saith thy beloued I am thy health I am thy peace I am thy lyfe keepe thee with me and thou shalt finde peace in me Forsake the loue of transitorie thinges and seeke thinges that be euerlasting VVhat be all temporall thinges but deceauable and what may any creature helpe thee if thy Lord Iesu forsake thee Therefore all creatures and all worldlye thinges forsaken lefte 〈◊〉 that in thee is to make thee pleasaunt in his syght that after this lyfe thou mayst come to the life euerlasting in the kingdome of heauen AmeÌ„ Hovve allmightie God speaketh invvardlye to mans soule vvithout sounde of vvordes The .2 Chapter SPeke Lord for I thy seruaÌ„t am readie to heare thee I am thy seruant geue me wisedome vnderstanding to knowe thy commaundements Bowe my heart to folowe the wordes of thy holy teachings that they may distil into my soule as dewe into the grasse The children of Israel sayde to Moyses Speake thou to vs and we shall heare thee but let not our Lorde speake to vs least haply we dye for dreade Not so Lord not so I beseeche thee but rather I aske meekelye with Samuel the prophete that thou vouchsafe to speake to me thy selfe and I shall gladlye heare thee Let not Moyses nor any other of the prophets speake to me but rather thou Lorde who art the inward inspirour and geuen of light to all prophets for thou alone without them mayest fully informe and instruct me They without thee maye litle profite me They speake thy wordes but they geue not the spirite to vnderstand the wordes They speake fayre but if thou be still they kindle not the heart They shewe faire letters but thou declarest the sentence They bring forth great high misteries but thou openest therof the true vnderstanding they declare thy commaundements but thou helpest to performe them They shew the way but thou geuest comfort to walke therein They doe all outwardly but thou illuminest and infourmest the heart within They water onely outwardly but it is thou that geuest the inwarde growing They crye all in wordes but thou geuest to the hearers vnderstanding of the wordes that be hard Let not Moyses therfore speake to me but thou my Lorde Iesu who art the euerlasting truth least happely I dye and be made as a man without fruit warmed outwardly and not inflamed inwardly and so to haue the harder iudgement for that I haue hearde thy word not done it knowen it and not loued it beleeued it and not fulfilled it Speake therefore to me thy selfe for I thy seruaunt am readye to heare thee Thou hast the wordes of eternall life speake them to me to the full comfort of my soule and geue me amendement of all my life past to thy ioy honor and glory euerlastingly Amen That the vvordes of God are to be hearde vvith great meekenes and that there be but fevve that ponder them as they ought to doe The .3 Chapter MY sonne sayth our Lord heare my wordes and folow them for they be moste sweet farre passing the wisedome cunning of all philosophets and wise men of the worlde My words be spirituall and ghostly and can not be fully comprehended by mans wit neither are they to be turned or applyed to the vayne pleasure of the hearer but are to be heard in sileÌ„ce with great meeknes and reuerence and with great inward affection of the heart and also in great rest and quietnes of body and soule O blessed is he lord whom thou infourmest teachest so that thou mayest be meelie and mercifull Lorde vnto him in the euil day that is to say in the day of the most dreadful iudgement that he be not then left desolate comfortlesse in the land of daÌ„nation Then sayth our Lord againe I haue taught prophetes from the beginning and yet cealse I not to speake to euery creature but many be deafe will not heare many heare the worlde more gladly then me and more lightly folowe the appetite of the fleshe theÌ„ the pleasure of God The worlde promiseth temporall thinges of small value yet is he serued with great affectioÌ„ but God promiseth high thinges and thinges eternall and the hearts of the people be slowe dul Oh who serueth obeyeth God in all thinges with so great desire as he doth the worlde and as worldly princes be serued obeyed I trow none for why for a litle prebend great iourneyes be taken but for the life euerlasâ—ing the people wyll scarsely lift their feete once from the grounde A thing that is of small price many times is busily sought and for a penie is sometime great strife and for the promise of a litle worldlye profite men eschewe not to
swinke and sweate both day and night But alas for sorowe for the goods euerlasting and for the rewarde that may not be esteemed by mans haâ—â—e and for the high honour glory that neuer shall haue ende men be slowe to take any maner of payne and labour Be thou therefore ashamed thou slowe seruaunt of God that they be founde more ready to workes of death then thou art to works of life and that they ioy more in vanitie then thou in truth and yet they be ofte deceyued of that that they haue most trust in but my promise deceueth no man nor leaueth no man that trusteth in me without some comfort That I haue promised I will performe that I haue sayd I will fulfill to euery person so that they abide faythfully in my loue dread vnto the ende for I am the rewarder of all good men and a strong prouer of all deuout soules VVrite my wordes therefore in thy hart diligeÌ„tly and ofte thinke thou vpoÌ„ them and they shall be in time of temptatioÌ„ much necessarie vnto thee That thou vnderstandest not when thou readest it thou shalt vnderstande in the time of my visitation I am wont to visite my seruauntes two maner of wayes that is to say with temptation and with consolation and two lessons dayly I reade vnto them one wherby I rebuke their vices another whereby I stirre theÌ„ to encrease in vertues and he that knoweth my wordes and despiseth theÌ„ hath that that shall iudge him in the last day A prayer to obteyne the grace of deuotion The .4 Chapter Lord Iesu thou art all my riches and all that I haue I haue it of thee But what am I Lorde that I dare thus speake to thee I am thy poorest seruaunt a worme most abiect more poore and more dispisable than I can or bare say Beholde Lorde that I am nought that I haue nought and of my selfe I am nought worth thou art only good righteous and holy thou orderest all things thou giuest all things thou fulfillest all things with thy goodnes leauing only the wretched sinner barrain and voyde of heaueÌ„ly comfort Remember thy mercies and fill my harte with thy manifolde graces for thou wilte not that thy works in me be made in vaine How may I beare the miseries of this lyfe vnlesse thy grace and mercy doe coÌ„fort me therin Turne not thy face from me defer not thy visiting of me ne with drawe not thy comforts from me lest happily my soule be made as dry earth without the water of grace and as it were a thing vnprofitable to thee Teache me Lorde to fulfill thy will and to liue meekly and worthily before thee for thou art all my wisedome and running and thou art he that knowest me as I am and that knewest me before the world was made and before that I was borne or brought into this lyfe Hovve vve ought to be conuersant before God in truth and meekenes The 5. Chapter MY sonne sayth our lord Iesu walke before me in truth and meekenes and seeke me alwayes in simplenes and playnnes of hart He that walketh in truth shall be defended from all perils and daungers and truth shall deliuer him froÌ„ all deceyuers and from all euil sayings of wicked people If truth deliuer thee thou art very free and thou shalt litle care for the vayne sayinges of the people Lord it is true all that thou sayest be it done to me after thy saying I beseeche thee that thy truth may teache me and kepe me and finally leade me to a blessed ending and that it may deliuer me from all euil affections and from all inordinate loue that I may walke with thee in freedome of spirite and libertie of harte Then truth sayth agayne I shall teache thee what is acceptable and liking to me Thinke on thy sinnes paste with great displeasure and sorowe of harte neuer thinke thy selfe worthy to be called holy or vertuous for any good deedes that thou hast done but thinke howe great a sinner thou art beâ—apped and bounde with great and manifolde sinnes and passions and that of thy selfe thou drawest to nought soone fallest soone art ouercome soone troubled and soone art thou broken with labour and payne and thou hast nothing whereof thou mayst righteously glorifie thy selfe but many things thou hast wherfore thou oughtest to despise thy selfe for thou art more vnstable and more weake to ghostly works then thou knowest or mayst thinke Let nothing therfore seeme great to thee nothing precious nothing worthy any reputation nor woorthy to be praysed in thy sight but that is euerlasting Let the euerlastinge truth be most liking moste pleasaunt to thee aboue all other thinges and that thine owne sinne and vilenes be moste misliking and moste displeasaunt to thee Dreade nothing so much nor reproue nothing so much neyther let any thing be to thee so much hated nor flee nothing so muche as thy sinnes and wickednes for they should more displease thee then should the losse of all worldly thinges Some there be that walke not purelye before me for they through pride and curiositie of theÌ„ selues desire to searche and know high thinges of my godhead forgetting them selues the health of their owne soules such persons fall oft times into great leÌ„ptations and greeuous sinnes by their pride and curiositie for the which I am turned against them leaue them to theÌ„ selues without helpe or counsaile of me Dreade therfore the iudgemetes of God the wrath of him that is almightie and discusse not nor searche his secretes but searche well thine owne iniquities How ofte how greeuouslie thou haste offended him howe many good deedes thou haste negligeÌ„tlie omitted lefte vndone whiche thou mightest well haue doone Some persons beare their deuotion in bookes some in images some in outward tokens and figures some haue me in their mouth but litle in their heart but some there be that haue their reason cleerely illumined with the light of true vnderstandinge whereby their affectioÌ„ is so purged and purified from loue of earthly thinges that they maye alwaye couete desire heauenlie thinges in so much as it is greeuous to theÌ„ for to heare of earthly likinges and it is to them also a right great payne to serue the necessities of the body and they thinke all the time as lost wherein they go about it Suche persons feele and knowe well what the spirite of truth speaketh in their soules for it teacheth them to despise earthlie thinges and to loue heauenlie thinges to forsake the worlde that is transitorie and to desire both daye and night to come thither where is ioy euerlastinge to the which bringe vs our Lorde Iesus Amen Of the meruaillous effect of the loue of God The .6 Chapter BLessed be thou heauenlie father the father of my Lorde Iesus Christe for thou haste vouchesafed to remember me thy poorest seruant and somtime doest comfort me with thy gracious presence that am
God in nothing regardeth him selfe but fullie in his heart can despise him selfe also coueteth to be despised of other then maye he haue good trust that he hath somewhat profited in grace and that he shall in the ende haue great rewarde of God for his good trauaile Amen Hovv vve shall thinke through meekenes our selfe to be vile and abiect in the sight of God The 9. Chapter SHall I Lorde Iesu dare speake to thee that am but duste and ashes verilie yf I thinke my selfe any better then ashes duste thou standest against me also myne owne sinnes beare witnes against me that I may not withsaye it but if I despise my selfe and set my selfe at naught and thinke my selfe but ashes and dust as I am then thy geace shall be nigh vnto me and the light of true vnderstandinge shall enter into my heart so that all presumption pride in me shall be drowned in the vale of meekenes through perfect knowinge of my wretchednes Thorough meekenes thou shalt shewe vnto me what I am what I haue bene and from whence I came for I am nought and knewe it not If I be left to my selfe theÌ„ am I nought and all is feeblenes and imperfection But if thou vouchesafe a litle to beholde me anone I am made stronge and am â—illed with a newe ioye and meruaile it is that I wretch am so soone lift vp from my vnstablenes into the beholdinge of heauenlie thinges and that I am so louinglie lifted vp of thee that of my selfe fall downe alwaye to earthlie likinges But thy loue Lorde causeth all this which preuenteth me and helpeth me in all my necessities and keepeth me warily from all perils daungers that I daylye am like to fall into I haue lost thee and also my selfe by inordinate loue that I haue had to my selfe and in seekinge of thee againe I haue founde both thee and me and therefore I will more deeply from henceforth set my selfe at naught and more diligentlye seeke thee then in time paste I haue done for thou Lorde Iesu thou doest to me aboue all my merites aboue all that I can aske or desire But blessed be thou in all thy workes for though I be vnworthy any good things yet thy goodnes neuer ceasseth to doe well to me also to manye other which be vnkind to thee and that are turned right farre from thee Turne vs Lorde therefore to thee agayne that we maye heÌ„ceforward be louing thankfull meeke deuout to thee for thou act our health thou art our vertue and all our strength in body and soule and none but thou to thee therfore be ioy and glory euerlastingly in the blisse of heauen Amen Hovve all thinges are to be referred to God as ende of euery vvorke The .10 Chapter My sonne sayth our Sauiour Christ I must be the ende of all thy workes if thou desire to be happy and blessed And if thou referre all goodnes to me from whom all goodnes commeth then shall be purged and made cleane in thee thine inwarde affections which els would be euill inclined to thy selfe and to other creatures If thou seeke thy selfe in any thing as ende of thy worke anone thou faylest in thy doinge and waxest drie and barrein froÌ„ all moysture of grace VVherfore thou must referre all thinges to me for I geue all Behold therfore all things as they be flowinge and springinge out of my soueraine goodnes and reduce all thinges to me as to their originall beginninge for of me both small and great poore and riche as of a quicke springinge wall drawe water of life He that serueth me freelie and with good will shall receaue grace for grace But he that will glorifie him selfe in him selfe or willfully ioye in any thinge beside me shall not be stablished in perfect ioye nor be delated in soule but he shalbe letted anguished many wayes from the true freedome of spirite Thou shalt therefore ascribe no goodnes to thy selfe nor thou shalt not thinke that any person hath anye goodnes of him selfe but that thou yeelde alwaye the goodnes to me without whom man hath nothing I haue geuen all and all will I haue againe and with great straitnes will I looke to haue thankings therefore This is the truth whereby is driuen awaye all maner of vaine glorye and pride of heart If heauenly grace and perfect charitie enter into thy hart then shall there no enuie nor vnquietnes of mind neither any priuate loue haue rule in thee For the charity of God shal ouercome all thinges and shall dilate and inflame all the powers of thy soule VVherfore if thou vnderstandest a right thou shalt neuer ioye but in me and in me onelie thou shalt haue trust for no man is good but God alone who is aboue all thinges to be honoured and in all thinges to be blessed That it is svveete and delectable to serue God and to forsake the vvorlde The 11. Chapter NOw shall I speake againe to thee my Lorde Iesu and not ceasse And I shall say in the eares of my Lord my God and king that is in heauen O howe great is the aboundance of thy sweetenes which thou haste hidde and kept for theÌ„ that dreade thee But what is it then to them that loue thee that with all their hart do serue thee verily it is the vnspeakeable swetenes of contemplation that thou geuest to them that loue thee In this Lord thou hast moste shewed the swetenes of thy charitie to me that wheÌ„ I was not thou madest me and when I erred farre from thee thou broughtest me againe to serue thee and thou coÌ„maundest me also that I shall loue thee O fountaine of loue euerlasting what shal I say of thee howe maye I forget thee that hast vouchedsafe to louinglye to remember me VVheÌ„ I was like to haue perished thou shewedst thy mercy to me aboue all that I coulde thinke and desyre and hast sent me of thy grace and loue aboue my merites But what shall I geue thee againe for all this goodnes It is not geuen to all men to forsake the worlde to take a solitarye life and only to serue thee yet it is no great thing to serue thee whom euery creature is bounde to serue It ought not therefore to seeme any great thing to me to serue thee but rather it should seeme maruel and wonder to me that thou wilt vouchsafe to receaue so poore and so vnworthy a creature as I am into thy seruice and that thou wilt ioyne me to thy welbeloued seruantes Lo Lorde all thinges that I haue all that I doe thee seruice with is thine and yet thy goodnes is suche that thou rather seruest me then I thee for lo heauen earth planets and starres with their contents which thou hast created to serue man be readye at thy biddinge and doe daylye that thou haste commaunded And thou haste also ordeyned aungels to the minysterie of man But aboue all this thou
haste vouchedsafe to serue man thy selfe and haste promised to geue thy selfe vnto hym VVhat shall I then geue to thee agayne for this thousand folde goodnes woulde to God that I might serue thee all the dayes of my lyfe or at the least that I might one daye be able to doe thee faythfull seruice for thou art woorthye all honour seruice and praysinge for euer Thou art my Lorde and my God and I thy poorest seruant most bounde before all other to loue thee and prayse thee and I neuer ought to ware werye of the praysinge of thee And that is it that I aske and that I desire that is to say that I may alway laude and prayse thee Vouchsafe therfore moste mercifull Lord to supply that wanteth in me for it is great honour to serue thee all earthly thinges to despise for the loue of thee They shal haue great grace that freely submit theÌ„ selues to thy holye seruice And they shall finde also the moste sweete consolation of the holye ghoste and shall haue great freedome of spirit that here forsake all worldlye busines and choose a harde and straite lyfe in this worlde for thy name O free and ioyfull seruice of God by the which a man is made free holy and also blessed in the sight of God O holye state of religion which maketh a man lyke to aungels pleasant to God dreadefull to wicked spirites and to all faythfull people right highlye commendable O seruice much to be embraced and alwaye to be desired by whom the high goodnes is wonne and the euerlasting ioye and gladnes is gotten without ende That the desires of the heart ought to be vvell examined and moderated The 12. Chapter My sonne sayth our Lorde it behoueth thee to learne many thinges that thou haste not yet well lerned VVhat be they Lorde that thou order thy desires and affections wholly after my pleasure and that thou be not a louer of thy selfe but a desirous folower of my wil in all things I knowe well that desires ofte moue to this thing or to that but coÌ„sider well whether thou be moued principally for mine honour or for thine owne If I be in the cause thou shalt be wel contented whatsoeuer I doe with thee but if any thinge remayne in thy harte of thine owne will that is it that letteth and hindreth thee Beware therefore that thou leane not muche to thine owne desire without my councell least happly it repent thee and displease thee in the ende that firste pleased thee Euerye affection and desyre of mans hart that seemeth good and holye is not forthwith to be folowed nor euery contrarious affection or desire is not hastily to be refused It is sometime right expedient that a man refraine his affections and desires though they be good least happlye by his importunitie he fall into vnquietnes of minde or that he be a let to other or be letted by other and so faile in his doinge and sometime it behoueth vs to vse as it were a violence to our selfe and stronglye to resist and breake downe our sensuall appetite and not to regard what the fleshe will or will not but alwaye to take hede that it be made subiect to the will of the spirite and that it be so long chastised and compelled to serue till it be ready to all thing that the soule commaundeth that it can learne to be coÌ„tent with a litle and can delight in simple thinges and not to murmure nor to grudge for any coÌ„trarious thinges that may befall vnto it Hovv vve should keepe patience and continually stryue agaynst all concupiscence The .13 Chapter O My Lord God as I heare say patience is muche necessarie vnto me because of many contrarious thinges which in this life daylie chaunce I see well that howesoeuer I doe order my selfe for peace yet can not my life be without some battaile and sorowe My sonne it is true that thou sayest wherfore I will not that thou seeke to haue suche peace as wanteth temptations or as feeleth not some coÌ„tradictioÌ„ But that thou trow beleue that thou hast found peace wheÌ„ that thou hast many troubles and art proued with many coÌ„trarious thinges in this worlde And if thou saye thou mayest not suffer suche thinges how shalt thou then suffer the fire of Purgatory Of two euils the lesse euill is to be taken Suffer therefore patientlie the litle paines of this world that thou mayest hereafter escape the greater in the worlde to come Trowest thou that worldlye men suffer litle or nothing yes truely thou shalt find none without some trouble though thou seeke the most delicat persons that be But percase thou sayest to me againe they haue many delectations folowe their owne pleasures so much that they ponder but litle all their aduersities VVell I will it be as thou sayest that they haue all that they can desire but howe longe trowest thou that it shall endure Soothly it shal sodenlye vanish awaye as smoke in the ayre so that there shall not be lefte anye remembraunce of their ioyes passed yet when they liued they were not without great bitternes and griefe for ofte times of the same thing wherein they had their greatest pleasure receaued they after great trouble and payne righteouslie came that vnto them that forasmuche as they sought delectations and pleasures inordinatelye that they shoulde not fulfill their desire therein but with greate bitternes and sorowe O howe shorte howe false and howe inordinate be all the pleasures of this worlde Soothlye for dronkenship and blindnes of hearte the worldlye people perceaue it not nor wil not perceaue it but as dombe beastes for a lytle plesure of this corruptible life they runne headlonge into euerlastinge death Therefore my sonne go not after thy concupiscence but turne thee lightly from thine owne wil. Delite thee in god and fixe thy loue stronglye in him and he shall geue thee the asking of thine heart And if thou wilt haue coÌ„solation aboundantlye and wilt receaue the soothfast comfort that commeth of God dispose thy selfe fullye to despise this world and put from thee whollye all inordinate delectations and thou shalt haue pleÌ„teously the comfort of God And the more that thou with drawest thee from the consolation of all creatures the more sweete blessed consolations shalte thou receaue of thy creatoure But soothlye thou canst not at the first come to such coÌ„solations but with heauines and laboure goinge before thy olde custome will somewhat withstande thee but with a better custome it may be ouercome The flesh will murmure against thee but with feruour of spirite it shall be restrained The olde auncient enemy thee freende wil â—et thee if he can but with deuout prayer He shall be driuen awaye and with good bodilye and ghostlye laboures his waye shalbe stopped so that he shall not dare come nigh vnto thee Of the obedience of a meeke subiect after the example of our Lorde Iesu Christe The 14.
Chapter My sonne saith our Sauiour Christe he that laboureth to withdrawe him from obedience withdraweth hym from grace And he that seeketh to haue priuate thinges loseth the thinges that be in common If a man can not gladlie submit him selfe to his superiour it is a token that his fleshe is not yet fullie obedient to the spirite but that it ofte rebelleth and murmureth Therefore yf thou desire to ouercome thy selfe and to make thy fleshe obeye meekelye to the will of the spirit learne first to obeye gladlye to thy superiour The outward enemye is the sooner ouercome yf the inner man that is the soule be not feebled nor wasted There is none worse nor any more greeuous enemye to the soule then thy selfe if thy fleshe be not well agreeinge to the will of the spirite It behoueth the therfore that thou haue a true despisinge and contempt of thy selfe yf thou wilt preuayle against thy fleshe and bloud But forasmuch as thou yet louest thy selfe inordinatlie therefore thou fearest to resigne thy will whollie to another mans will But what greate thinge is it to thee that art but doste and nought if thou subdue thy selfe to man for my sake when I that am almightie moste highe God maker of all thinges subdued my selfe mekelye to man for thy sake I made my selfe moste meeke and most lowe of all men that thou shoudest learne to ouercome thy pride through my meekenes Learne therefore thou ashes to be tractable learne thou earth and dust to be meeke and to bowe thy selfe vnder euerye mans foote for my sake learne to breake thine owne will to be subiect to all men in thine heart Rise in great wrath against thy selfe and suffer not pryde to reygne in thee but shewe thy selfe so litle and obedient and so noughtie in thine owne sight that as thee thinkes all men maye righteouslye go ouer thee and tread vpō the as vpon earth or claye O vaine man what haste thou to complaine O thou fowle sinner what mayest thou righteously say against them that reproue thee sith thou haste so ofte offended God and haste also so ofte deserued the paynes of hell But neuerthelesse my eye of mercie hath spared thee for thy soule is precious in my sight that thou shouldest thereby knowe the greate loue that I haue to thee and be therfore the more thankful to me againe and geue thy selfe to perfect true subiection and meekenes and to be ready in hart patiently to suffer for my sake thine owne contemptes and despisings whensoeuer they shal happen to fal vnto thee Amen Of the secrete and hid iudgementes of God to be considered that vve be not proude of our good deedes The .15 Chapter LOrd thou soundest thy iudgementes terribly vpon me and fillest my body bones with great feare and dreade my soule also trembleth very sore for I am greatly astonied for that I see that heauens be not clene in thy sight for sith thou foundest default in angels and sparedst thē not what shall become of me that am but vile and stinking carreyne Stars fel from heauen and I dust and ashes what should I presume Also some people that seemed to haue great workes of vertue haue fallen full lowe And suche as were fed with meate of aungels I haue seene after delyte in swynes meate that is to saye in fleshlye pleasures VVherefore it may be well sayde and verifyed that there is no holynes nor goodnes in vs if thou with drawe thy hand of mercy from vs nor that no wisedome maye auayle vs if thou Lorde gouerne it not nor any strength helpe if thou ceasse to preserue vs no sure chastitie can be if thou Lorde defende it not nor any sure keeping may profite vs if thy holy watchfulnes be not present for if we be forsaken of thee anone we be drowned and perishe but if thou a litle visite vs with thy grace we anone liue and be lifte vp agayne VVe be vnstable vnlesse thou confirme vs we be colde and dul but if by thee we be stirred to feruoure of spirite O howe meekely and abiectly ought I therfore to iudge of my selfe how much ought I in my heart to despise my selfe though I be holden neuer so good and holy in sight of the world and howe profoundly ought I to submit me to thy deepe and profound iudgementes sith I finde in my selfe nothinge els but naught and naught O substaunce that may not be pondered O Sea that may not be sailed in thee and by thee I finde that my substaunce is nothing and ouer all naught where is nowe the shadowe of this worldlye glorie and where is the trust that I had in it Truelie it is vanished awaye through the deepenes of thy secrete and hidde Iudgementes vpon me VVhat is fleshe in thy sight how may clay glorifye him selfe against his maker how may he be deceaued with vain prayses whose heart in truth is subiect to god All the worlde may not lift him vp into pride whō truth that God is hath perfectly made subiect vnto him nor he may not be deceaued with any flattering that putteth his whole trust in God For he seeth well that they that speake be vaine and nought and that they shall shortly faile with the sounde of wordes but the truth of God alway abideth Hovv a man shall order him selfe in his desires The .16 Chapter My sonne sayth our Sauiour Christ thus shalt thou say in euerye thing that thou desirest Lorde if it be thy will be it done as I aske and if it be to thy praysing be it fulfilled in thy name And if thou see it good and profitable to me geue me grace to vse it to thy honoure But if thou knowe it hurtfull to me and not profitable to the health of my soule then take from me suche desire Euery desire cōmeth not of the holy ghoste though it seeme rigteous good for it is sometime full harde to iudge whether a good spirit or an euil moueth thee to this thing or to that or whether thou be moued of thyne owne spirite Many be deceued in the ende which first seemed to haue beene moued of the holy ghoste Therfore with dreade of God and with meekenes of heart it is to desire and aske whatsoeuer commeth to our minde to be desired and asked and with a whole forsakinge of our selfe to committe all thinges to God and to saye thus Lorde thou knowest what thing is to me moste profitable doe this or that after thy will geue me what thou wilt asmuch as thou wilt and when thou wilt Doe with me as thou knowest best to be done and as it shall please thee and as shall be moste to thy honoure Put me where thou wilt and freelye doe with me in all thinges after thy will Thy creature I am and in thine handes leade me and turne me where thou wilte loe I am thy seruaunt ready to all thinges that thou commaundest for I desire not to lyue to
to loue the world and dryueth out of their hartes all heauenlie desires insomuch that many accompt it as a ioye of Paradise to liue vnder such sēsible pleasures and that is because they neither haue seene nor tasted the sweetnes in God nor the inwarde gladnes that cōmeth of vertues But they that perfectly despise the worlde and that studie to liue vnder holie discipline be not ignoraunt of the heauenlie sweetnes that is promised vnto ghostlie liuers and they see also howe greeuouslie the world erreth and howe greeuouslie it is deceyued in diuers maners Hovve a man shoulde rest in God aboue all thinges The 23. Chapter ABoue all thinges and in all thinges rest thou my soule in thy Lorde God for he is the eternall rest of all Angels and saintes Geue me Lord Iesus this speciall grace for to reste me in thee aboue all creatures aboue all helth and fayrenes aboue all glorye and honour aboue all dignitie and power aboue all cunninge and pollicie aboue all riches craftes aboue all gladnes of bodye and soule aboue all fame and praysing aboue all sweetnes and consolation aboue all hope and repromission aboue all merite and desire aboue all giftes rewardes that thou mayest geue or sende beside thy selfe and aboue all ioy and mirth that mans heart or minde may take or feele And also aboue all Angels and Archangels and aboue the company of heauenlie spirites aboue all thinges visible and inuisible and aboue all thing that is not thy selfe For thou O Lord God art most best most highest most mightest most sufficient and most full of goodnes moste sweete moste comfortable moste fayre moste louinge moste noble and moste glorious aboue all thinge in whom all goodnes is together perfectlie and fully hath beene and shall be And therefore whatsoeuer thou geuest me beside thy selfe it is lytle and insufficient to me for my heart may not rest nor fullye be pacifyed but in thee so that it ascendeth aboue all giftes and also aboue all maner of thinges that be created O my Lorde Iesu Christ moste louing spouse moste purest louer and gouernoure of euerye creature who shall geue me winges of perfect libertie that I may fite high and rest me in thee O when shall I fullie tende to thee and see and feele how sweete thou art whē shall I wholly gather my selfe together in thee so perfectlye that I shall not for thy loue feele my selfe but thee onelie aboue my selfe and aobue all bodilie thinges and that thou visite me in such wise as thou doest visite thy faythfull louers Nowe I ofte mourne and complaine the miseries of this life and with sorowe and woe beare thē with right great heauines for many euill thinges happen daylie in this lyfe which ofte times trouble me and make me verie heauie greatlie darken mine vnderstanding They hinder me greatly and put my minde from thee and so encomber me many wayes that I can not haue free minde cleane desire to thee nor haue thy sweete imbracinges that to thy blessed Saintes be alwaye present VVherefore I beseeche thee Lorde Christ Iesu that the sighinges and the inwarde desires of my hart with my manifolde desolutions may somewhat moue thee and incline thee to heare me O Iesu the light and brightnes of euerlasting glory the ioy and comfort of all christien people that are walking labouring as pilgrimes in the wyldernes of this world my harte cryeth to thee by still desires without voyce and my silence speaketh vnto thee and sayth thus How longe carieth my Lorde God to come to me verilie I trust that he will shortlie come to me his poorest seruant and comfort me and make me ioyous glad in him And that he will deliuer me from all anguishe and sorowe Come Lord come for without thee I haue no glad daye nor houre for thou art all my ioye gladnes and without thee my soule is barren and voyde I am a wretche and in maner in prison and bounde with fetters till thou through the light of thy gracious presēce vouchsafe to visit me and to refresh me and to bring me againe to libertie of spirite and that thou vouchsafe to shewe thy fauourable and louinge countenance vnto me Let other seeke what they will but trulye there is nothinge that I will seeke nor that shall please me but thou my Lorde God my hope and euerlastinge helth I shall not cease of prayer till thy grace returne to me againe that thou speake inwardly to my soule saye thus Lo I am here I am come to thee for thou haste called me thy teares the desyre of thy hart thy meeknes and thy contrition haue bowed me downe and brought me to thee And I shall saye agayne Lorde I haue called thee and I haue desyred to haue thee ready to forsake all things for thee thou first haste stirred me to seeke thee VVherefore be thou alwaye blessed that haste shewed suche goodnes to me after the multitude of thy mercy VVhat hath thy seruant Lorde more to doe or saye but that he meeken him selfe before thy maiestie and euer haue in minde his owne iniquitie There is none like to thee Lorde in heauen nor in earth thy workes be good thy iudgementes be righteous by thy prouidence all things be gouerned VVherefore to thee which art the wisedome of the father be euerlasting ioy glory and I humbly beseech thee that my body and soule my harte and tounge and all thy creatures maye alwaye laude thee and blesse thee Amen Of remembringe of the great and manyfolde benefites of God The 24. Chapter OPen mine hart Lorde into the beholding of thy lawes and in thy cōmaundements teach me to walke geue me grace to knowe and to vnderstand thy will and with great reuerence and diligent consideratiō to remember thy manyfold benefites that I may from henceforth yeld to thee due thankes for thē againe But I knowe and confesse it for truth that I am not able to yeld to thee condigne thankinges for the least benefite that thou hast geuen me for I am lesse then the least benefite that thou hast geuen And whē I beholde thy noblenes and woorthines my spirite dreadeth and trembleth very sore for the greatnes therof O Lord all that we haue in body in soule inwardly outwardlye naturally or supernaturallye they be thy benefites and shew thee openly to be a blessed and good benefactour of whom we haue receiued such giftes And though one hath receaued more and another lesse yet they all be thy giftes without thee the least can not be had and he that hath more receaued may not rightfully glorify him selfe therein as though he had gotten it by his owne merite nor exalt him selfe aboue other nor disdayne other nor despise his inferiours therfore for he is greatest and moste acceptable to thee that least ascribeth to him selfe and that is for suche giftes the more meeke and deuout in yeldinge thankes to thee for
haue thou full trust for I am nere to thee to helpe thee and to restore thee againe not onelie to like grace as thou haddest first but also to muche more in great aboundance Is there anye thinge hard or impossible to me or am I like to him that sayeth a thinge and doeth it not where is thy fayth Stand stronglie and perseuerantlie in me be stedfast abiding my promise and thou shall haue comfort in such time as it shall be most expedient for thee abide abide and tary for me and I shall come soone and helpe thee It is temptation that vexeth thee and a vaine dread that feareth thee much But what auayleth such feare of dreade for thinges that perchaunce shall neuer come but that the ghostlye enemye woulde thou shouldest haue sorowe vpon sorow Beare therefore patienlye thy troubles that be present and drede not ouermuche those that be to come for it suffiseth to euery daye his owne malice It is a vaine thing and vnprofitable to be heauy or glad for thinges that perchaunce shal neuer happen nor come but it is the vnstablenes of man that he will be deceaued so lightly to folowe the suggestion of the enemie for he careth not whether he maye deceiue by true suggestion or by false nor whether it be by loue of thinges present or by dreade of thinges to come Therfore be thou not troubled neither drede but trust stronglie in me in my mercy haue perfect hope for when thou weenest that thou art right farre from me ofte times I am right neere vnto thee and when thou weenest that all is lost then ofte times foloweth the greater reward It is not therefore all lost though some thinge happen against thy will and thou shalt not iudge therein after thy outwarde feelinge neyther shalt thou take anye griefe so sore to hart but that thou shalt haue good trust to escape it nor thou shalt not thinke thy selfe all whollie forsaken of me though I sende thee for a time some heauines and trouble for that is the surer way to the kingdome of heauen and doubtles it is more expedient to thee and to other of my seruauntes that ye sometime be proued with aduersities then that ye haue alway all things after your wils I know the hid thought of man and that it is much expedient to the health of the soule that he be lefte sometime to him selfe without ghostlie sauour or cōfort least haply he be raysed vp into pride and thinke him selfe better then he is That I haue geuen I maye take awaye and maye restore it againe when me shall list VVhen I geue a thing to anye person it is mine owne that I haue geuen and when I take it awaye againe I take none of his for euerye good gifte and euery perfect rewarde commeth of me If I sende to thee trouble or heauines in what wise soeuer it be take it gladly disdain it not neither let thy heart fayle thee therin for I may anone lifte thee vp againe and turne thy heauines into great ioye and ghostlye gladnes And verilie I am righteous and much to be lauded and praysed whē I doe so with thee If thou vnderstande a right and beholde thy selfe truelie as thou art thou shalt neuer be so directlie heauie for anye aduersitie but rather thou shalt ioye therein and thinke it as the greatest gifte that I spare not to scourge thee with such trouble and aduersitie for I sayde to my disciples thus As my father loueth me I loue you and yet I sent them not forth into the world to haue temporall ioyes but to haue great battailes not to haue honours but despites not to be ydle but to labor not to rest but to bringe forth much good fruite in patience and good workes My sonne remember well these wordes that I haue spoken to thee for they be true and can not be denyed Hovv vve should forget all creatures that vve might finde our Creator The .36 Chapter LOrde I haue great neede of thy grace that of thy great singuler grace or that I may come thither where no creature shall let nor hinder me from perfect beholdinge of thee for as longe as anye transitorye thinge holdeth me or hath rule in me I maye not flye freelye to thee He coueted to flye without let that sayde thus VVho shall geue me winges like to a doue that I may flie into the bosome of my sauiour into the holes of his blessed woundes and rest me there I see well that no man is more restfull nor more likinge in this world then is that man who alway hath his minde and whole intent vpwarde to God and nothinge desireth of the world It behoueth him therfore that would perfectlie forsake him selfe beholde thee to surmount al creatures and him selfe also through excesse of minde to see and behold that thou maker of all things hast nothing amōge all creatures like vnto thee but a man be cleerely deliuered frō the loue of creatures he may not fullie tend to his Creator And this is the greatest cause why there be so fewe cōtēplatiues that is to say because there be so fewe that willinglye will sequester them selues from the loue of creatures To cōtemplation is great grace required for it lifteth vp the soule and rauisheth it vp in spirit aboue it selfe And except a man be lift vp in spirite aboue him selfe and be clearelie deliuered from all creatures as in his loue and be perfectly and fullie vnited to God whatsoeuer he can or whatsoeuer he hath either in vertue or cunning it is but litle worth afore God Therefore he shal haue but litle vertue long shall he lye still in earthlie likinges that accounteth any thing great or worthy to be praysed but onelie God for all other thinges besides God are nought for nought are to be accoūted It is great difference betwene the wisdome of a deuout man lightened by grace and the cunninge of a subtill and studious clerke and that learninge is muche more noble and muche more worthy that commeth by the influence and gracious gifte of God than that that is gotten by the labour study of man Many desire to haue the gifte of contemplation but they will not vse suche thinges as be required to contemplation And one great let of contemplation is that we stande so longe in outward signes and in sensible things take no heede of perfect mortifying our body to the spirit I wote not howe it is nor with what spirit we be led nor what we pretend we that be called spirituall persons that we take greater labour and study for transitory thinges than we doe to knowe the inwarde state of our owne soule But alas for sorowe anone as we haue made a litle recollection to God we ten forth to outwarde thinges and doe not search our owne conscience with due examination as we shoulde do nor we heede not where our affection resteth newe sorowe
not that our deedes be so euill so vnclene as they be The people corrupted them selfe with fleshly vncleÌ„nes and therefore folowed the greate floode and veryly when our inward affection is corrupted it is necessarie that our dedes folowinge thervpon be also corrupted for of a cleane heart springeth the fruite of good life It is ofte times asked what deedes such a maÌ„ hath done but of what zeale of what intent he did them is litle regarded whether a man be riche strong fayre able a good writer a good singer or a good labourer is ofte enquired but howe poore he is in spirite howe pacient and meeke howe deuout and howe inwardlie turned to God is litle regarded Nature holdeth the outwarde deede but grace turneth her to the inwarde intent of the deede The first is ofte deceyued but the seconde putteth her trust wholly in God and is not deceyued Hovve vve should forsake our selfe and thruste dovvne all couetise out of our heartes The .37 Chapter My sonne sayth our Lorde thou shalt not haue perfect libertie of minde vnlesse thou wholly forsake thy selfe All proprietaries and al louers of them selues al couetous persons curious vaine glorious and all runners about and also such as seeke thinges softe delectable in this worlde and not of Iesus Christe ofte fayninge and greedilye seekinge thinges that shal not longe endure be as men fettred and bounde with chaines and haue no perfect libertie nor freedome of spirit for all thinges shall perish that be not wrought of God Holde well in thy minde this short word Forsake all thinges and thou shalt finde all thinges forsake couetise and thou shalt finde great rest Print wel in thy minde that I haue sayde for wheÌ„ thou haste fulfilled it thou shalte well knowe that it is true Lorde this lesson is not one dayes worke nor a playe for children for in it is conteyned the full perfectioÌ„ of all religion Also my sonne thou oughtest not to be turned from god nor to be anye thinge discouraged from his seruice when thou hearest the straite lyfe of perfect men but rather thou oughtest to be prouoked thereby to higher perfection and at least to desire in harte that thou mightest come therto But woulde to God thou were firste come to this point that thou were not a louer of thy selfe but that thou wouldest keepe my commaundementes and the commaundementes of him that I haue appoynted to be thy father spirituall for then thou shouldest please me greatlye and then all thy lyfe shoulde passe forth in ioye and peace Thou haste yet manye thinges to forsake whiche vnlesse thou can whollye forsake thou shalt not get that thou desirest And therefore I counsayle thee to buye of me bright shininge gold that is to saye heauenlye wisedome that despiseth all earthlye thinges and cast fro thee all worldlye wisdome and all mans comfort and all thine owne affections and that thou chose to haue vile thinges and abiect rather theÌ„ precious and high in the sight of the worlde But thee true heauenly wisedome seemeth to manye to be vile and litle and well nigh forgotten Many can saye with their mouth that it is good not to desire to be magnifyed in the worlde but their lyfe foloweth not their saying And therefore they desire it priuily in their heart but yet that is the precious margaret and the high vertue that is hid fro much people for their presumption get it who so may Of the vnstablenes of mans harte and that our finall intent in all thinges shoulde be to God The .38 Chapter My sonne looke thou beleeue not thine owne affection for it chaungeth ofte from one to an other As longe as thou liuest thou shalt be glad to chaunge habilitie whether thou wilt or not as nowe glad nowe sorowfull nowe pleased nowe displeased nowe deuout nowe vndeuout nowe lustie nowe slouthfull nowe heauie nowe lightsome But a wise man that is well taught in ghostlie trauayle standeth stable in all such thinges and forceth litle what he feeleth nor on what side the winde of vnstablenes bloweth but all the intent and studie of his minde is howe he may moste profite in vertue finallie come to the most fruitfull most blessed ende By such a wholle intent fullie directed to God may a man abide stedfast stable in him selfe among many aduersities and the more pure and the more cleane that his intent is the more stable shall he be in euery storme But alas for sorowe the eye of mans soule is anone darkened for it beholdeth lightlie delectable thinges that come of the worlde and of the fleshe in so muche that there is seldome founde any person that is free cleare from the venemous desire of hearinge of some tales or of some other fantasies and that by their owne seekinge In suche maner â—ame the Iewes into Bethany to Martha and to Marie Magdalen not for the loue of our Lord Iesus but for to see Lazarus whom he had raysed from death to life VVherefore the eye of the soule is to be kept full bright that it be alwaye pure and cleane and that it be aboue all passing thinges wholly directed to god the which graunt vs to c. Amen Hovve our Lorde God sauoureth to his louer svveetly aboue all things and in all things The 39. Chapter OVr Lorde God is to me all in all and sith he is so what would I more haue or what can I more desire O this is a sauoury worde a sweete to saye that our Lorde is to me all in all But that is to him that loueth the worde and not the worlde To him that vnderstandeth this worde is sayd inough but yet to repeate it ofte is likinge to him that loueth I maye therfore more plainely speake of this matter and saye Lorde when thou art present to me all thinge is pleasaunt and likinge but when thou art absent all thinges are greeuous and greatly mislikinge VVhen thou commest thou makest myne harte restfull and bringest into it a newe ioye thou makest thy louer to feele and vnderstande the truth and to haue a true iudgement in all thinges in all thinges to laude and prayse thee O Lorde without thee nothinge may belonge likinge nor pleasaunt for if any thinge shoulde be lykinge and sauourye it muste be through helpe of thy grace and be tempered with the spicerie of thy wisedome To him to whom thou sauourest well what shall not sauour well And to him that thou sauourest not well vnto what may be ioyfull or likinge But worldlie wise men and they that sauour fleshlye delightes fayle of this wisedome For in worldlie wisedome is founde great vanitie and in fleshlie pleasures is euerlastinge death and therefore they that folow thee Lord by despising of the world and by perfect mortifieng of their fleshly lustes be knowen to be verie wise for they be led from vanitie to trueth and from fleshelie likinge to spirituall cleannes To suche persons God sauoureth wonderous sweete
and whatsoeuer they finde in creatures they referre it all to the laude and praysing of the Creatoure for they see well that there is great difference betwixt the Creator and creature eternitie and time and betwixte the light made the light vnmade O euerlastinge light farre passinge all thinges that are made sende downe the beames of thy lightninges from aboue and purifye glad and clarifie in me al the inward parties of my heart Quicken my spirite with all the powers thereof that it may cleaue fast and be ioyned to thee in ioyfull gladnes of ghostlye rauishinges O when shall that blessed hour come that thou shalt visite me glad me with thy blessed presence so that thou be to me all in all As longe as that gifte is not geuen to me that thou be to me all in all there shall be no full ioye in me But alas for sorowe mine olde man that is my fleshly liking yet liueth in me and is not yet fully crucified nor perfectly deade in me for yet striueth the fleshe strongly against the spirit aud moueth great inward battayle against me and suffereth not the kyngdome of my soule to lyue in peace But thou good Lorde that hast the lordship ouer al the power of the Sea doest aswage the streames of his flowinges Aryse and helpe me breake downe the power of myne enemies which alwaye moue this battayle in me Shewe the greatnes of thy goodnes let the power of thy right hande be glorified in me for there is to me none other hope nor refuge but in thee onely my Lorde my God to whom be ioy honour and glorye euerlastingly Amen That there is no full suretie from temptation in this lyfe The 40. Chapter OVr Lorde sayeth to his seruaunt thus Thou shalte neuer be sure from temptation and tribulation in this lyfe And therefore armoure spiritual shal alway as long as thou liuest be necessarie for thee Thou art amoÌ„g thine enemies and shalt be troubled and vexed with them on euery side and but if thou vse in euery place the shielde of patience thou shalt not long keepe thee vnwounded And ouer that if thou set not thy hart stronglie in me with a readie will to suffer all thinges patientlie for me thou mayest not longe bear this ardoure nor come to the reward of blessed saints It behoueth thee therfore manly to passe ouer many thinges and to vse a stronge hande against all the obiections of the enemie To the ouercommer it promiseth Angels foode and to him that is ouercome is left much miserie If thou seeke rest in this lyfe howe then shalt thou come to the rest euerlastinge Set not thy selfe to haue rest here but to haue patience and seeke the true soothfast rest not in earth but in heauen not in man or anye creature but in God onelie where it is For the loue of God thou oughtest to suffer gladlie all thinges that is to saye all laboures sorowes temptations vexations anguishes needines sickenesse iniuries euill sayinges reprouinges oppressions confusions corrections and despisinges These helpe a man greatlie to vertues these proue the true knight of Christe and make redye for hym the heauenlie crowne and our Lorde shall yeelde him againe euerlastinge rewarde for this short laboure and infinite glorie for this transitorie confusion I â—owest thou that thou shalt haue alwaye spirituall coÌ„fortes after thy will Naye naye my Saintes had them not out manye great griefes and diuers temptations and great desolations but they bare all with great patience and more trusted in me then in them selues for they knewe well that the passions of this worlde be not able of them selues to get the glorye that is ordeined for theÌ„ in the kingdome of heaueÌ„ VVilt thou looke to haue anone that whiche others coulde not get but with great weepinges labours Abide paciently the comming of our Lorde doe manfully his bidding be coÌ„forted in him mistrust him not nor go not backe from his seruice for paine nor for dread but lay forth thy body and soule constantlye to his honour in all good bodylye and ghostly laboures And he shal reward thee againe moste plenteouslye for thy good trauayle and shal be with thee and helpe thee in euery trouble that shal befall vnto thee So may it be Amen Against the vaine iudgementes of men The 41. Châ—pter My sonne fixe thy hart stedfastly in God and dreade not the iudgmeÌ„tes of man where thine owne conscience withnesseth thee to be innocent and cleare It is right good and blessed sometime to suffer such sayinges and it shall not be greeuous to a meeke harte whiche trusteth more in God than in him selfe Many folke can saye many thinges and yet litle fayth is to be geuen to their sayinges to pleâ—â—e all men it is not possible For though S. Paule laboured all that he might to haue pleased al people in God did to all men all that he coulde for their saluation yet neuerthelesse he coulde not let but that he was sometime iudged of other He did for the edifyinge and health of other as much as in him was but that he shoulde not sometime be iudged of other or not be despised of other he coulde not lette wherefore he committed all to God that knoweth all thinge and armed him selfe with patience and meeknes against all thinges that might be vntruelye spoken against him And neuerthelesse sometime he answered againe lest that by his sileÌ„ce hurte or hinderance might haue growen to other VVhat art thou then that dreadest so sore a mortall man this daye he is and to morowe he appeareth not dread God and thou shalt not nede to dread man VVhat maye man do with thee in wordes or iniuries he hurteth him selfe more than thee and in the ende he shall not flee the iudgement of God whatsoeuer he be Haue alwaye God before the eye of thy soule and striue not agayne by multiplyinge of wordes And if thou seeme for a time to suffer coÌ„fusion that thou hast not deserued disdayne thou not therefore nor through impatience minishe nor thy rewarde but rather lifte vp thy harte to God in heauen for he is able to deliuer thee from all confusion and wronges and to rewarde euery man after his desert and muche more then he can deserue Of a pure and a vvholle forsakinge of our selfe and our ovvne vvill that vve might get the freedome of spirite and folovve the vvill of God The .42 Chapter My sonne sayth our Lorde forsake thy selfe and thou shalt finde me StaÌ„d without election and without folowinge of thine owne wil also without al proprietie thou shalt much profite in grace and if thou whollie resigne thy selfe into my handes and take nothinge to thee againe thou shalt haue the more grace of me O Lorde howe ofte shall I resigne me vnto thee in what thinges shall I forsake my selfe Alwaye and in euery houre in great thinges and in small I except none for in all thinges I will finde
other all that we heare or see nor to open our hart fullye but to very fewe and to seeke thee alway that art the beholder of mans hart not so be moued with euery flake of wordes but to desire in harte that all thinges in vs inwardly and outwardlye may be fulfilled after thy will howe sure a thinge is it also for the keepinge of heauenlye grace to flee the conuersation of worldly people all that we may and not to desire thinges that seeme outwardly to be pleasaunt and liking but with all the studye of our hart to seeke such thinges as bring in feruour of spirit and amendement of life It hath bene truelie a great hurte to many persons a vertue knowen ouer timelie praysed and contrariwise it hath beene right profitable to some a grace kept in silence and not lightlie reported to other in this frayle life that is full of temptation and priule enuie That vve shall put all our confidence in God vvhen euill vvordes be spoken to vs. The .51 Chapter My sonne sayth our Lord stande stronglie and truste faythfully in me VVhat be wordes but winde they flye in the ayre out they hurte neuer a stone on the grounde And if thou knowe thy selfe not giltie thinke that thou wilt suffer gladlie suche wordes for God It is but a litle thinge for thee to suffer sometime a hastie worde sith thou art not yet able to suffer harde strokes But why is it that so litle a thinge goeth so nigh thy heart but that thou art yet fleshelie and carnall and heedest to please men more then thou shouldest And because thou dreadest to be despised thou wilt not gladlie be reproued of thine offences and thou searchest therefore busilie and with great studie how thou mayest be excuâ—ed But behoulde thy selfe well and thou shalt see that the worlde yet liueth in thee and a vaine loue also to please man VVhen thou refusest to be rebuked and punished for thy defaultes it appereth euidentlie that thou art not yet soothfastlie meeke nor that thou art not yet deade to the worlde nor the worlde to thee yet truelye crucified But heare my wordes and thou shalt not neede to eare for the wordes of ten thousand men Loe yf all thinges were sayde against thee that might be most maliciouslie and vntruelie fayned against thee what shoulde they huit if thou suffered them to ouerpasse goe awaye truelie no more then a strawe vnder thy foote one heare of thy head they might not take from thee But he that hath not a manâ— heart inwardly nor setteth not God before the eye of his soule is soone moued with a sharpe word wheÌ„ he that trusteth in me will not stand to his owne iudgement shall be free froÌ„ all mans dreade for I am the Iudge that knoweth all secrettes I knowe howe euery thinge is done and I know also both him that doth the wroÌ„g and him that it is done to Of me this thinge is wrought and by my sufferaÌ„ce it is come about that the thoughtes of mennes heartes maye be knowen and when the time commeth I shall iudge both the innocent and hym that is giltie But firste through my righteous examination I will proue them bothe The witnes of man ofte times deceaueth but my iudgement alwaye is true and shall not be subuerted And howbeit it is sometime hid and not knowen but to fewe yet it is euer true and erreth not neither may erre though in the sigâ—â— of some persons it seemeth not so Therefore in euery doubt it behoueth to runne to me and not to leane muche to thine owne reason but with euery thinge that I shall sende thee to be content for a righteous man is neuer troubled with any thinge that I shall suffer to fall vnto him insomuch that though a thing were vntruelie spoken against him he shoulde not muche care for it neither shoulde he muche ioye though he were sometyme reasonablye excused for he thinketh alwayeâ— that I am he that searcheth mans hart and that I iudge not after the outwarde apperance for ofte times it shall be founde in my sight woorthy to be blamed that in mans sight seemeth muche woorthy to be praysed O Lord God most righteous Iudge stronge and patient which knowest the frayltie and malice of man be thou my strength and wholle coÌ„fort in all my necessities for mine owne conscience Lorde suffiseth me not for thou knowest in me that I knowe not And therefore in euery reproufe I ought alway to meeken my selfe and patiently to suffer all thinges in charitie after thy pleasure Forgeue me Lorde as ofte as I haue not so done and geue me grace of greater sufferaunce in time to come Thy mercy is more profitable and more sure maye for me to the gettinge of pardon and forgeuenes of my sinnes then a trust in mine owne workes through defence of my darke conscience And though I dreede not my conscience yet I may not therefore iustifie my selfe for thy mercie remoued and taken awaye no man maye be iustified nor appere righteous in thy syght Hovve all greeuous thinges in this lyfe are gladlie to be suffered for vvinning of the lyfe that is to come The .52 Chapter My sonne sayth our Lord be not broken by impatieÌ„ce with the labour that thou hast taken for my sake nor suffer thou not tribulatioÌ„ to cast thee in dispaire nor into vnreasonable heauines or anguishe in any wise but be thou comforted strengthed in euery chaunce by my promises behests for I am able and of power to rewarde thee and other my seruauntes aboundantlie more then ye can thinke or desire Thou shalt not laboure long here nor alwaye be greeued with heauines tary a while my promises and thou shalt shortlye see an ende of all thy troubles One hour shall come when all thy labours and troubles shall ceasse and truely that hour will shortlye come for all is short that passeth with time Doe therefore as thou doest labour busily and faithfullye in my vineyarde and I shal shortly be thy reward VVrite reade singe mourne be still and pray and suffer gladlye aduersitye for the kingdome of heauen is more woorth then all these thinges and much more greater thinges then they are Peace shall come one daye which is to me knowen and that shall not be the day of this lyfe but a day euerlastinge with infinite cleerenes stedfast peace and sure rest without ending And then thou shalt not saye VVho shall deliuer me from the bodye of this death neither shalt thou neede to crie woe is me that my comming to the kingdome of heauen is thus prolonged For death shal then de destroyed and health shall be without ende of bodye soule insomuch that no maner of vnrestfulnes shall be but blessed ioye and moste sweetest and fayrest companye O if thou sawest the euerlastinge crownes of my Saintes in heauen in howe great ioye and glorye they are that sometime seemed to be vile persons and as
reprouinges and despising but grace ioyeth for the name of god to suffer theÌ„ both and take them when they come as speciall giftes of God Nature loueth idlenes and fleshlie rest but grace can not be ydle without doeinge some good deede and therefore she seeketh gladlye some profitable labours Nature desireth faire thinges and curious and abhorreth vile thinges and grosse but grace delighteth in meke and simple thinges she despiseth not harde thinges nor refuseth not to be clad in poore olde clothing and simple garmentes Nature beholdeth gladlie thinges temporall she ioyeth at worldlie winninges is heauie for worldlie leesinges and anone is moued with a sharpe word but grace beholdeth things euerlastinge and trusteth not in thinges temporall nor is not troubled with the losse of theÌ„ nor she is not grreeued with a frowarde worde for she hath layde her treasure in God and in ghostlie thinges whiche may not perishe Nature is couetous more gladlie taketh than geueth and loueth muche to haue propertie and priuate thinges but grace is pitifull and liberall to the poore she flieth singuler profite she is content with litle and iudgeth it more blessed to geue then to take Nature inclineth to the loue of creatures to the loue of the fleshe and to vanities and runnings about and to see newe thinges in the worlde but grace draweth a man to the loue of God and to the loue of vertues she renounceth all creatures she flieth the world she hateth desires of the fleshe restrayneth libertie and wandringes about and escheweth asmuch as she may to be seene among recourse of people Nature hath gladlye some outwarde solace wherein she maye faylably delight in her outwarde wittes but grace seeketh onelie to be comforted in God and to delight her in his goodnes aboue all thinges Nature doth all thinges for her owne winninge and singuler profite she may doe nothinge free but hopeth alwaye to haue like profite or better or laude or fauour of the people and coueteth much that her deedes and workes be greatlie pondred and praysed but grace seeketh no temporall thing nor none other reward for her hire but onely God she will no more of teÌ„porall goodes then shall neede for the gettinge of the goodes euerlastinge and careth not for the vayne prayse of the worlde Nature ioyeth greatlie in many freendes kinsfolkes and is glorified much of a noble place of birth and of her noble bloud and kinred she ioyeth with mightie men she flattereth riche men and is merie with them that she thinketh like to her in noblenes of the worlde but grace maketh a man to loue his enemies she hath no pride in worldlie freendes she regardeth not the noblenes of kynne ne the house of her father but if the more vertue be there she fauoureth more the poore then the riche she hath more compassion of an innoceÌ„t then of a mightie man she ioyeth euer in truth and not is falsehoode and alwaye comforteth good men more and more to profite and growe in vertue and goodnes and to seeke daylie more higher giftes of grace that they may through good vertuous workes be made like to the sonne of God Nature complayneth anone for wantinge of a right litle thing that she woulde haue or for a litle worldlie heauines but grace beareth gladlie all needines and wantinges of the worlde Nature inclynethe all thinges to her selfe and to her owne profite as much as she maye she argueth for her selfe and striueth and fighteth for her selfe but grace rendreth all thinges to God of whom all thinges doe flowe and springe originallie She ascribeth no goodnes to her selfe nor presumeth of her selfe she striueth not nor preferâ—eth her opinion before other mens but in euery sentence she submitteth her meeklie â—o the eternall wisedome and iudgement of God Nature coueteth to knowe and to here newe secret thinges she will that her workes be shewed outwarldlie and will haue experience of manye thinges in the worlde by her outwarde wittes she desyreth also to be knowen and to doe great thinges in the worlde whereof laude and praysinge maye folowe but grace careth not for anye newe thinges nor for anye curyous thinges whatsoeuer they be for she knoweth well that all suche vanities commeth of the corruption of sinne and that no newe thinge maye longe endure vpon earth She teacheth also to restraine the outwarde wittes and to eschewe all vayne pleasure and outwarde shewinge and meekelie keepeth secrete thinges that in the worlde were greatlie to be meruayled and praysed And in euerie thinge and in euerie science she seeketh some spirituall profite to her selfe and laude and honour to almightie God She will not that her good deedes nor her inwarde deuotion be outwardly knowen but most desireth that our Lorde be blessed in all his workes which geueth all thinges freelie of his high excellent charitie This grace is a light supernaturall and a spirituall gifte of God and it is the proper marke and token of elect people and an earnest penie of the euerlastinge life for it rauisheth a man fro loue of earthlie thinges to the loue of heauenlie thinges and of a fleshlie liuer maketh an heauenlie person and the more that nature is oppressed and ouercome the more grace is geuen and the soule thorough newe gratious visitations is daylye reformed more and more to the image of God Of the corruption of nature and the vvorthynes of grace The .60 Chapter O Lorde which haste made me to thine image and likenes graunt me this grace that thou haste shewed to me to be so great and so necessarye to the health of my soule that I may ouercome this wretched nature which draweth me alwaye to sinne and to the losinge of mine owne soule I feele in my fleshe the lawe of sinne fighting strongly against the lawe of my spirite which leadeth me as a thral or bondman to obey to sensualitye in manye thinges and I may not resist the passioÌ„s therof but if thy grace doe assist me therin I haue therefore great neede of thy grace and that of the great aboundaunce of thy grace If I should ouercome this wretched nature which alwaye fro my youth hath bene readie prone to sinne For after that nature was vitiate befiled by the sinne of the first man Adam the payne thereof descended into all his posteritie so that that nature which in the first creatioÌ„ was good righteous is nowe taken for sinne and corruption so farre forth that the motioÌ„s that are now lefte vnto nature drawe man alwaye vnto euill And that is for this reason for that the litle strength and mouinge to goodnes that yet remayneth in it is as a litle sparcle of fire that is hid and ouerhilled with ashes that is to saye the naturall reason of man which is all about belapped and ouerhilled with darkenes of ignoraunce whiche neuerthelesse hath power yet to iudge betwixt good and bad and to shewe the distance and diuersitie betwixt true and false Howbeit that
spirite and lyfe VVith hovve great reuerence Christe is to be receaued The firste Chapter O My Lorde Iesu Christe eternall truth these wordes aforesayde be thy wordes albeit they were not sayde in one selfe time nor written in one selfe place And for that they be thy wordes I will thankefully and faithfullie accept them They be thy wordes and thou haste spoken them and they be now myne also for thou haste sayde them for my health I will gladlye receyue them of thy mouth to the end they maye be the better sowen and planted in mine heart Thy wordes of so great pietie full of sweetnes and loue greatly excite me But Lorde my sinnes feare me greatlie and my coÌ„science not pure to receaue so great a misterie draweth me sore abacke The sweetnes of thy wordes prouoketh me but the multitude of mine offeÌ„ces charge me verie sore Thou commaundest that I shall come vnto thee faythfullie if I will haue part with thee receaue the nourishinge of immortalitie and couete to obteyne the glorie and life eternall Thou sayest Lorde come ye to me that laboure and be charged and I shall refreshe you O howe sweete and howe amyable a worde is it in the eare of a sinner that thou Lorde God wilt bidde me that am so poore and needie to the Communion of thy moste holie bodie But what am I Lorde that I dare presume to come to thee Loe heaueÌ„ and earth may not comprehende thee and thou sayest come ye al to me VVhat meaneth this moste meeke worthynes and this louelie and frendly biddinge howe shall I dare come vnto thee which knowe not that I haue done any thinge wel Howe shall I bringe thee into mine house which so ofte haue offeÌ„ded before thy face Angels and Archangels honor thee righteous men dreade thee And thou sayest yet Come ye all vnto me but that thou Lorde haddest sayde it who woulde beleue it to be true And but thou haste commaunded it who durst attempt to go vnto it Noe that iust man laboured an hundred yere to make the shippe to the end he might be saued with a fewe of his people Howe maye I prepare me then in an houre to receaue thee with due reuerence that art maker and Creatour of all the worlde Moyses thy seruant and great familier and speciall freende made the arke of timber not corruptible whiche he couered with right pure golde and put in it the tables of the lawe And I a corrupt creature how shall I so lightlie date receaue thee that art maker of the lawe geuer of grace and lyfe vnto all creatures The wise Salomon kinge of Israel edified a meruelous temple to the praysinge of thy name in the space of seuen yeres and by eight dayes halowed the feast of the dedication of the same he offred a thousande peacible hostes and put the arke of God in the place made readie for it with great melodie of clarions and trumpetres Howe dare I then that am moste poore amonge other creatures receaue thee into mine house who scarcelie haue well spent one houre of time or one halfe hower of my life O my good Lorde howe muche studied they to please thee and howe litle is it that I doe Howe litle time take I when I dispose me to be houseled seldome am I gathered together in thee and more seldome and I purged fro hauinge my mind ouermuch on worldlie thinges And certainly no vnprofitable thoughts ought to come into the holie presence of thy Godhead nor no creatures ought there to haue place for I shall not receaue an Angel but the Lorde of Angels into my heart Neuerthelesse there is great difference betwene the arke of God with his reliques and thy most pure precious bodie with his vertues which are mo then can be spoken and betwene the Sacrifice of the olde lawe that was but a figure of the newe lawe the true hoste of thy precious bodie whiche is the accomplishement of all the olde sacrifice VVhy then am I not more inflamed to come to thee why do I not prepare my selfe with greater diligeÌ„ce to receaue this holie and blessed SacrameÌ„t sith the holy auncient fathers the patriarches prophetes Kinges and Princes with all the people haue shewed so great affectioÌ„ towardes thy seruice in time passed The moste deuout blessed Kinge the Kynge Dauid went before the arke of God and honoured it with all his strength alwaye remembringe the great benefites before geueÌ„ vnto the fathers he made Organes of diuers maners also Psalmes which he ordeyned to be songe and he him selfe sang them with great gladnes and ofte times with his harpe he beinge fulfilled with the grace of the holie ghost taught the people of Israel to laude and prayse God with all their heart and dayly with their mouth to blesse him preache his goodnes And yf there were shewed then so great deuotion and remembraunce of laude and praysinge to God before the arke of the olde testament howe muche reuerence and deuotion ought we then nowe to haue in the presence of this holy Sacrament and in the receauinge of the moste excellent bodye of our Lorde Iesu Christe Many runue to diuers places to visite reliques of Saintes and meruayle greatlye when they heare of their blessed deedes they see great buyldinges of temples and beholde howe their bones and holie reliques be couered with silke and lapped in golde and loe thou my Lorde God thou arte present here with me vpon the Aultar the most holie Saint of Saintes maker of all thinges and Lorde of Angels Ofte times there is great curiositie and vanitie in the sight of suche thinges and litle fruite and amendemeÌ„t is had thereby and that speciallie where there is so light recourse and waueringe without anye contrition goinge before But thou my Lorde God my Lorde Iesus Christ god and man art here wholle present in the Sacrament of the Aultare where the fruit of euerlastinge health is had plenteoustie as ofte as thou art worthilie and deuoutlie receaued But if that shall be done fruitfullie there maye be no lightnes curiositie nor sensualitie but stedfast fayth deuoute hope and pure charitie O God inuisible maker of all the worlde howe maruaylousâ—ye doest thou with vs howe sweetelie and howe graciouslie disposest thou all thinges to thy chosen people to whom thou offerest thy selfe to be taken in this glorious Sacrameut Certainlie it surmounteth all vnderstandinge and it draweth the hartes and kindleth the affection of all deuout men The true faythfull people that dispose all their life to amendement receaue ofte times through this glorious Sacrament great grace and deuotion and great loue of vertue O meruaylous and secretlie hid is the grace of this Sacrament the which faythfull people of Christ doe onelie knowe for infidels and they that liue in sinne maye haue thereof no maner of experience In this Sacrament spirituall grace is geuen and the vertue that was lost in their soule is repayred and the
me but I come to sanctifie thee and to make thee better then thou were before Thou commest to be sanctified and be vnited vnto me and that thou mayest receaue a newe grace and be kindled a newe to amendement Do not forget this grace but alway with all thy diligence prepare thine heart and bringe thy beloued vnto thee and it behoueth thee not onelye to prepare thy selfe vnto deuotion before thou shalt be housled but also to keepe thy selfe therein diligentlye after the receauinge of the Sacrament And there is no lesse keeping requisite after then a deuout preparatioÌ„ is needefull before for a good keepinge after is the best preparation to receaue newe grace hereafter and a man shall be the more vndisposed thereto if he anone after he hath receaued the Sacrament geue him selfe to outward solace Beware of much speakinge abide in some secrete place and kepe thee with thy Lorde God for thou hast him that all the worlde may not take from thee I am he to whom thou must geue all so that fro henceforth thou liue not in thy selfe but onely in me That a deuout soule shoulde greatlye desire vvith all his heart to be vnited to Christe in this blessed Sacrament The .13 Chapter VVho shal graüt vnto me Lord that I maye finde thee onelie and opeÌ„ all mine heart to thee and haue thee as mine heart desireth so that no man maye deceaue me nor any creature moue me nor drawe me backe but that thou onelie speake to me and I to thee as a louer is wont to speake to his beloued and a freende with his beloued freende That is it that I praye for that is it that I desire that I may be whollie vnited to thee and that I maye withdraw my hart fro all things create and through the holie coÌ„munion and ofte saying Masse to sauor and taste eternall thinges Ah Lorde God when shall I be all vnited to thee and whollie be molten into thy loue so that I wholly forget my selfe Be thou in me and I in thee and graunt that we maye so abide alwaye together in one Verilie thou art my beloued elect and chosen before all other in whom my soule coueteth to abide all dayes of his life Thou art the Lorde of peace in whom is the soueraine peace and true rest without whom is labour and sorowe and infinite miserye Verilie thou art the head God and thy counsayle is not with wicked people but with meeke men and simple in heart O howe secrete and howe benigne is thy holy spirite which to the inteÌ„t thou woldest shewe to thy chosen people thy swetnes haste vouchedsafe to refreshe them with the most swete bread that desceÌ„deth from heauen Verilie there is none other nation so great that hath their goddes so nigh vnto them as thou Lorde God art to all thy faithfull people to whom for their daylie solace and to rayse their heartes into the loue of heauenly things thou geuest thy selfe as meat and drinke O what people be there that be so noble as the christien men are or what creature vnder heauen is so muche beloued as the deuout christien soule into whom God entreth and feedeth her with his owne glorious flesh and bloude O inestimable grace O meruaillous worthines O loue without measure singulerly shewed vnto man but what shall I yeelde againe to God for all this grace and high charitie Truelie there is nothing more acceptable to him then that I whollye geue mine heart and inwardly ioyne my selfe vnto him then shall all mine inward partes ioye in him when my soule is perfectlie vnited vnto him Then shall he say to me If thou wilte be with me I will be with thee And I shall answere to him againe and say Vouchesafe Lorde to abide with me and I will gladly abide with thee for that is all my desire that mine heart maye be fast knit vnto thee without departinge Amen Of the brenninge desire that some deuoute persons haue had to the body of Christe The 14. Chapter O Howe great multitude of sweetnes is it Lorde that thou hast hid for them that dreade thee But what is it theÌ„ for them that loue thee Verilie when I remember me of manye deuout persons that haue come to this holie Sacrament with so great feruoure of deuotioÌ„ I am then many times astonied and coÌ„founded in my selfe that I go vnto thy aultar and to the table of thy holy communion so coldely and with so litle feruour and that I abide still so drie and without any affection of hart and that I am not so whollie kindled before thee my Lorde God nor so stronglie drawen thereby in affection to thee as manie deuout persons haue beene the which of the great desire that they haue had to this holte communion and for a feeleable loue of hart that they haue had therto might not refrayne them from weping but effectuously with the mouth of their heart and bodie together opened their mouthes to thee Lorde that art the liuelie fountaine because they coulde not otherwise asswage ne tempt their huÌ„ger but that they tooke thy holie body which they did with great ioye and spirituall gredines Truelie the great brenninge sâ—ith of them is a probable argument of thy holy presence and they also knowe verily their Lorde in breaking of breade whose heartes so stronglye brenneth in them by the presence of their Lorde Iesu sacramentallye then walking with them But verily such affection and deuotion and so stronge feruour and loue be ofte time far from me Be thou there fore must swete and benigne Lorde Iesu mercifull and meeke vnto me and graunt me thy poore seruaunt that I maye feele sometime some litie part of the harty affection of thy loue in this holy Communion that my fayth maye the more recouer and amende mine hope through thy goodnes be the more perfect and my charitie being once perfectly kindled and hauing experience of the heauenlye Manna doe neuer fayle Thy mercy Lorde is stronge ynough to graunt to me this grace that I so muche desire and when the time of thy pleasure shall come beninglye to visite me with the spirit of a brenninge feruour to thee And though I doe not brenne in so great desire as suche speciall deuout persons haue done yet neuerthelesse I haue desired the grace to be inflamed with that brenninge desire praying and desiring that I maye be made partaker of all such thy feruent louers and to be numbred in their holy companye That the grace of deuotion is gotten thorough meekenes and for sakinge of our selfe The 15. Chapter IT behoueth thee abidinglie to seeke the grace of deuotion and without ceassing to aske it patientlie and faithfullie to abide it thankefullie to receaue it meekelie to keepe it studiouslie to worke with it and whollie to commit to God the time and maner of his heauenlte visitalion till his pleasure shall be to come vnto thee and principallie thou oughtest to meeke thee when thou feelest
lauded and glorified for euer Accept Lorde God my minde and the desires of the manifolde laudes and blessinges that by me are to thee due of right after the multitude of thy greatnes more then can be spoken And all these I yelde to thee and desire to yelde to thee euerye daye and euerye moment and with all my desire and affection meekelye exhort and praye all heauenlye spirites and all faythfull people to yelde with me thankinges and laudes to thee And I beseeche thee that all people tribes and touges maye magnifie thy holye and moste sweete name with great ioye and brenning deuotion and that all they that reuerentlie and deuoutlye minister this moste high Sacrament or with full faith receyue it maye thereby deserue to finde before thee thy grace and mercy and when they haue obteyned the deuotion that they desired and be spirituallye vnited to thee and be thereby well comforted and maruelouslye refreshed and be departed from thy heauenly table that they will haue me poore sinner in their remembraunce Amen That a man shall not be a curious searcher of this holye Sacrament but a meeke folovver of Christe subduinge alvvaye his reason to fayth The 18. Chapter THou must beware of a curious and an vnprofitable searching of this moste profounde Sacrament if thou wilt not be drowned in the great depth of doubtfulnes for he that is the searcher of Gods maiestie shall be anone thrust out of glorie God is of power to worke muche more then man may vnderstand neuerthelesse a meeke and an humble searchinge of the truth readie alwaye to be taught and to walke after the teachinges of holye fathers is sufferable Blessed is the simplicitie that leaueth the waye of harde questions and goeth in the playne and stedfast waye of the commaundementes of God Manye haue lost their deuotion because they woulde search higher thinges then perteineth to thē Faith and a good life is asked of thee and not the highnes of vnderstanding nor the depenes of the misteries of God If thou maye not vnderstād nor take such thinges as be with in thee howe maiest thou then comprehend those thinges that be aboue thee Submit thy selfe therefore meekelie to God and submit also thy reason to faith and the light of knowledge and true vnderstandinge shall be geuen vnto thee as it shalbe moste profitable and necessary for thee Some be greuously tempted of the fayth and of the Sacrament but that is not to be reputed to them but rather to the enemye therefore care not for him nor dispute not with thy thouhtes nor aunswere not to the doubtes that thine enemie shall laye vnto thee but beleue the wordes of God and beleue his Saintes Prophetes and the wicked enemye shall anone flee awaye fro thee And it is ofte times much profitable that the seruaunt of God shoulde feele and susteine suche doubtes for their more proufe and cōmonly the enemy tempteth not vnfaithfull people sinners whom he hath sure possessiō of but he tempteth vexeth in diuers maners the faithfull and veuout persons Go therefore with a pure and vndoubted faith and with an humble reuerence procede to this Sacrament and whatsoeuer thou canst not vnderstand commit it faithfullye to God for God will not deceaue thee but he shall be deceaued that trusteth ouermuch to him selfe God walketh with the simple persons he openeth him selfe and sheweth him selfe to meeke persons He geueth vnderstanding to them which are poore in spirite he openeth the wit to pure and cleane mindes and hideth his grace from curious men and proude men Mans reason is feeble and weake and anone maye be deceyued but faith is stable and true and can not be deceyued therefore all reason and all naturall workinge must folowe faith without further reasoning for faith and loue in this most holy and moste excellent Sacrament surmount and worke high in secrete maner aboue all reason O the eternal God and the Lorde of infinite power doth great thinges in heauen in earth that maye not be serched for if the workes of God were suche that they might be lightlye vnderstanded by mans reason they were not so marueylous and so inestimable as they be Here endeth the fourth booke of the folowinge of Christe the whiche fourth booke treateth moste principallye of the blessed Sacrament of the Aultar HERE BEGINNETH A GODLY Treatise and it is called a notable Lesson otherwise it is called the golden Epistle Iesu fili Dauid misereremei O matter Dei memento mei The exposition of the name of this lytle Booke A Right good and wholsome Lesson profitable vnto all Christians ascribed vnto S. Bernard and put among his workes I thinke by some vertuous man that woulde it shoulde thereby haue the more authoritie and the rather be reade and better be borne awaye for doubtlesse it is a good matter and edificatiue vnto all them that haue zeale and care vnto soule health and desire of saluation It is called in the Title Notabile documentum that is to saye A notable lesson And some do call it the golden Epistle It foloweth immediatlie after a litle worke called Formula honestae vitae the forme and maner of an honest life or of honest liuing IF you intend to please God and woulde obtaine grace to fulfill the same two thinges be vnto you very necessarye The first you must withdrawe your minde from all worldlie and transitorie thinges in such maner as though you cared not whether any such thinges were in this worlde or no. The seconde is that you geue and applye your selfe so whollie to God and haue your selfe in such a wayte that you neuer doe saye or thinke that you know suppose or beleue shoulde offende or displease God for by this meane you maye soonest and moste readily obtayne and winne his fauor and grace In all thinges esteeme and accōpt your selfe moste vile and moste simple and as verie naught in respect and regarde of vertue and thinke suppose and beleeue that all persons be good and better then you be for so shall you muche please our Lorde VVhatsoeuer you see or seeme to perceaue in anye person or yet heare of any christian take you none occasion therein but rather ascribe and applie you all vnto the best and thinke or suppose all is done or sayd for a good intent or purpose though it seeme contrarie for mans suspition and light iudgementes be soone and lightlie deceaued or begiled Despise no person willinglye nor euer speake euill of any person though it were neuer so true that you saye For it is not lawfull to shew in confession the vice or default of any person except you might not otherwise shewe and declare your owne offence Speake litle or nothing vnto your proper selfe laude or prayse though it were true and vnto your familier felowe or faythfull frende but studie to keepe secret and priuie your vertue rather then your vice yet were it a cruell deede for any persons to defame
cleaneth to thee more or lesse If thy loue be pure simple and well ordered thou shalte be without inordinate affection to any creature Couete therefore nothing that is not lawfull for thee to haue and haue nothing that may let thee from ghostlye trauayle or that maye take from thee inwarde libertie of soule It is meruail that thou committest not thy selfe fullye to me with all thy heart with all thinges that thou mayest haue or desire VVhye art thou thus consumed with vaine sorowe why art thou weried with superfluous cares Stande at my will and thou shalt finde nothing that shall hurt or hinder thee but if thou seeke this thing or that or wouldest be in this place or in that for thine owne profite and for thine owne pleasure thou shalt neuer be in rest nor euer free from some trouble of minde for in euery place shal be found something that will mislike thee Transitorie thinges when they be had and greatly multiplied in the world do not alway helpe mans soule to peace but rather when they be despysed and fullie cut out of the loue and desire of the hart and that not to be vnderstand onely of golde and siluer and other worldlye riches but also of desire of honours and praysinges of the worlde which shortlye vanisheth and passeth awaye as doth the smoke with the winde the place helpeth little yf the spirite of feruour be awaye Also the peace that a man getteth outwardelye shall not long stande whoâ—e if it be voyde from the true inward peace of hart that is to say though thou chaunge thy place yet it shall litle amende thee vnlesse thou stande stedfast in me for by newe occasions that shall daylie rise thou shalte finde that thou hast fled percase muche more perillous and muche more greuous thinges than the first were A prayer for the purginge of mans soule and for heauenlye vvisdome and the grace of God to be obteyned and had The 32. Chapter COnfirme me Lorde by the grace of the holye ghost and geue me grace to be stronge inwardlye in soule and auoyde out thereof all vnprofitable busines of the worlde and of the fleshe that it may not be led by vnstable desires of earthlie thinges And that I maye beholde all thinges as they be transitorie and of short abidinge and me also to go with them for nothinge vnder the Sun may longe abide but all is vanitie and affliction of spirite O howe wise is he that feeleth and vnderstandeth this to be true that I haue sayde Geue me Lord therefore heauenlye wisedome that I maye learne to seeke thee and to finde thee and aboue all thinges to loue thee and all other thinges to vnderstande and knowe as they be after thorder of my wisedome and none otherwise and geue me grace also wiselie to withdrawe me from them that flatter me and patiently to suffer theÌ„ that greue me for it is great wisedome not to be moued with euery blast of wordes nor to geue eare to him that flattereth as doth the mairmayde The waye that is thus begon shall bring him that walketh in it to a good and a blessed ending Agaynst the euill sayinges of detractours The 33. Chapter My sonne saith our Sauiour Christ thou shalt not take it to griefe because some persons thinke euill or say euill of thee that thou wouldest not gladlye heare for thou shalt yet thinke worse of thy selfe and that no man is so euill as thou arte If thou be well ordred inwardlye in thy soule thou shalt not muche care for suche flyinge wordes And it is no litle wisedome a man to keepe him selfe in silence and in good peace when euill wordes be spoken to him and to turne his heart to God and not to be troubled with mans iudgement Let not thy peace be in the heartes of men for whatsoeuer they say of thee good or bad thou art not therefore a nother man but as thou art thou art VVhere is the true peace and glorie is it not in me yes truely Therefore he that neither desireth to please man nor dreadeth not to displease him shall haue great plentie of peace for of inordinate loue and vaine dread commeth all vnquietnes of heart and vnrestfulnes of minde Hovve almightie God is to be invvarldlye called vnto in time of tribulation The 34. Chapter LOrde thy name be blessed for euer that thou wouldest this temptation and tribulation should fal vpon me I maye not escape it but of necessitie I am driuen to flee to thee that thou vouchsafe to helde me and to turne all into gohstlye profite O Lorde I am nowe in trouble it is not well with me for I am greatly vexed with this present passion And nowe moste best beloued father what shall I say I am nowe taken with anguishes and troubles on euerye side saue me in this houre but I trust that I am come into this houre that thou shalt be lauded and praysed when I am perfectlye made meeke before thee and that I am clerely deliuered by thee be it therfore pleasaunt to thee to deliuer me For what may I most sinneful wretch doe or whither may I goe without thee Giue me patieÌ„ce nowe at this time in all my troubles helpe me my Lord God and I shall not feare ne dread what troubles soeuer fall vpon me And nowe what shal I say but that thy will be done in me I haue deserued to be troubled greeued and therefore it behoueth that I suffer as long as it shall please thee but woulde to God that I might suffer gladlye till the furious tempestes were ouerpassed and that quietnes of hart might come againe Thy mightie hande Lorde is stronge ynough to take this trouble from me and to aswage the cruel assaults thereof that I doe not vtterly fayle as thou hast ofte times done to me before this time the more harde that it is to me the more light it is to thee And when I am clerely deliuered by thee then shall I saye This is the changing of the right hande of him that is highest that is the blessed Trinitie to whom be ioye honour and glorye euerlastingly Amen Of the helpe of God to be asked and of a full trust to recouer through deuout prayer our former grace The .35 Chapter My sonne I am the Lorde that sendeth comfort in tyme of tribulation come therefore to me when it is not well with thee This is it that letteth thee most that thou turnest thee ouer slowlie to me for before thou pray hartilie to me thou seekest many other comforts and refreshest thy spirites in outwarde thinges And therefore all that thou doest litle auayleth thee til thou canst beholde and see that I am he that sendeth comfort to all that faithfully doe call to me and that there is not without me any profitable counsayle nor perfect remedie But nowe take a good spirite to thee and after thy troubles be thou comforted in me in the light of my mercie