thou shalt wel perceyue that if thou haue those thiÌ„ges aforsaid thou hast nat them of thy selfe but if thou wylt applie thy selfe haue coÌ„fidence in god he shall sende the fro heuen that thou shalt haue these vertues also thy sensuall part â–ª with the worlde shal be made subiectes to the yf thou wylt arme thy selfe with yâ— quycke feith the crosse of iesu cryst thou shalt nat nede to fere the enuious subtylte of the fyende than prepare thy selfe as a feithfull seruaunt of iesu criste to bere his crosse coÌ„staÌ„tly coÌ„sideringe howe he thy lorde dyd bere it for the peinfully mercifully order thy selfe to suffre mani aduersitees iÌ„iuries wroÌ„ges iÌ„ this miserable life so thou shalt haue hym with the where so euer thou be also thou shalt fynbe hym where so euer thou hide yâ— Than if thou desire to be dere a frende to thy redemer haue ê‘te of his coÌ„solacion desire affectually to driÌ„ke with hym of his chalys of trybulacion desire no coÌ„solacion ne ê“sperite but at the wyll of god order thy self to suffre tribulacions repute them as the moste speciall consolacyons for they be yâ— redy meanes to come tho the heuenly ê‘petuall coÌ„solacions whan thou comest to that degre of pacyeÌ„ce that tribulacion is swete pleasaunt to the for yâ— loue of god than exteme thy selfe in goode state and that thou hast founde paradise in erthe And as loÌ„ge as it is greuous to the to suffre enforceth thy selse to fle tribulacion so longe thou arte nat in the ê‘fite state of pacience whersoeuer thou fleest thou shalt fynde trybulacion nere folowethe If thou order thy selfe euer to suffre paciently to haue remeÌ„braÌ„ce of thy dethe than thou shalt ê‘ceyue thy selfe iÌ„ good state also in qÌ„etnes reste If thou were so ê‘fite that thou were rauysshed spiritually with Paule into yâ— thyrde heuen thou shuldeste nat be sure therbye to be without aduersyte For owre sauy our spekyng of Paule saythe I shall shewe hym howe manye thynges he shall suffre for my name Than if thou wilt serue and loue thy lorde perpetually thou must nowe suffre saye manye tymes to thy selfe wolde to god I were able for to suffre for the name of my swâ—te lorde Iesu For therby thou shuldest gyue occasion of specyall edificacion of thy neyghbour great glory to thy selfe exaltacion of gladnes to the holy aungels All people in maner recoÌ„mende pacience but there be fewe that wyll vse it Thou that takest great labours suffereste moche for the loue of the worlde and wordly thinges by greate reason thou shuldeste be glad to suffre a lytell for the loue of the moste true louer criste And euer the more thou mortifie discretly thy selfe the more thou begiÌ„nest to lyue in the sighte of god There is no ê‘sone apt to coÌ„prehende heuenly thiÌ„ges withuot they submit their selfe to suffre aduersite for the loue of criste There is no thinge more ê“fitable for thy selfe acceptable to god thaÌ„ to be pacient glad to suffre for the loue of hym And if ê“sperite aduersite were put in thy eleccion thou shuldest rather chese aduersite than desire to be recreate with many coÌ„solacions For bi aduersite thou arte made conformable vnto cryste all his seyntes Our meryte ê‘feccion of state staÌ„deth nat in great plesaunt delectable coÌ„solacions but rather iÌ„ greuous teÌ„ptacions tribulacions and penalyte of life If there had be any more expedient meane to the helthe of man than to suffre peyne tribulacion our lorde criste wolde haue shewed it bi wordes examples But he exorted hys disciples all other that wolde folowe hym to heuen to take yâ— crosse as the moste mediate meane to folowe hym sayinge who that will folow me to heuen thei must denye theyr owne selfe forsakiÌ„ge theyr ê“pre wyll take the crosse of peuaunce folow me Afâ— all these thiÌ„ges redde perfitly serched it foloweth as a fynall coÌ„clusion that it is behouable to vs ta entre into the kyngdome of heuen by wany tribulacions ¶ Here begynneth the .iii. boke ¶ The fyrste chaptre coÌ„teyneth the inward spekeynge of our lorde Iesu criste to maÌ„nis soule that he hath specially chosen _â—Oo saith suche a feithful soule I shall atteÌ„de here what our lorde shal speke iÌ„ me blessed is yâ— soule which herith our lorde god speke iÌ„ it that conceyueth of his mouth a worde of rsolacioÌ„ Blessed be the eris that here the styll spekynge or rownynge of almyghty god and pondereth nat yâ— disceytefull callynge or priue mouynge of the worlde blessed be the ere 's that rest nat in the flaterynge or wordly voyce outwarde flowynge But rather heringe trouthe that speketh enformeth maÌ„nis soule in wardlye Blessed be the iyen that be shytt to the delectable syght of outwarde or wordly thynges that gyue hede deuoutly to gostely thynges Blessed be they that by grace by the lyght of soule perceyue the true inly entent of scripture that â—pare them dayly by exercise os soule to conceyue the celestiall priuetees Blessed be they that labour besilye iÌ„ soule to beholde loue god almyghty his plesure iÌ„ all thynges for that auoyde frome them al wordly besines or desires that let suche deuocioÌ„ O thou my soule attende gyue hede to the premysses and shyt thy senses or sensuall partes that thou mayste here gostely what thy lorde speketh in the in warde inspiracion The lorde louer saith to the I am thi helthe peas lyfe euerlastynge Ioyne and knytte the suerly to me thou shalt fynde rest and peas of conscience and after this euerlassynge peas lyfe Forsake the loue of foule transetory erthly thinges and dilygently seche euerlastiÌ„ge thiÌ„ges what be all temporall thynges but disceiuable and what may any creature helpe the if thy lorde god that made the forsake the wharfore refusest thou al wordli thynges ioyne and cleue by clene and stidfast loue and seruice to almighty god thy redemer that thou maist hereafter attayne the eternall felicite i heueÌ„ ¶ The seconde chaptre howe treuthe spekerhe inwardly to mannes soule without noyse A Deuoute soule after that it hathe herde the swete instyllaunt spekynge of his lorde god as a man inflamed with loue desireth more longer speche with our lorde sayinge withe the Prophete Samuel thus Speke good lorde for thy seruauÌ„t is redy to here the I am thy seruaunt gyue me vuderstandynge to knowe thy coÌ„maundmeÌ„tes sayinges Bowe make my hert soule to fele folow thy wordes instyll in to my soule thy holy techige wordes as the dewe droppethe vpon the grasse I say nat as the chyldren of Israell sayd to Moyses Speke thou to vs we shall here the gladly let nat our lorde speke to vs lyste we dye for drede So be it nat with me good lorde But rather I besech the humbly desirously
from the detraccyon of yll men And if trouthe delyuer the thou shalt be very fre from the vayne wordes of men in this worlde shall nat set by them It is true sayth a deuout soule to god that thou sayste be it done after thy saynge thy trouthe teche me kepe me brynge me to saluacyoÌ„ good ende delyuer me froÌ„ all euyll affeccyoÌ„ froÌ„ all inordynate loue so that I may walke with the good lorde in lyberte fredome of hert Truth sayth agayne to such a soule I shall teche the thynges that be rightwyse plesauÌ„te before me RemeÌ„ber thy synnes past with great dyspleasure and heuynes and repute the nat any thyng of valoure for any good dede that thou haste done Thynke verely thou arte a synner by wrapped and bouÌ„de iÌ„ many passyons synnes thynke that of thyne owne selfe thou arte nought soone turnest to that that nought is thou art soone ouercome with synne thou art soone trobled ofte broken with passyoÌ„s of syn thou haste nothynge of thy selfe that thou mayst magnyfy thy selfe of but many thynges thou hast wherfore thou oughtest to vylypeÌ„de the for thou art more feble thaÌ„ thou knowest thy selfe Therefore let nothynge that thou doste seme to the great of pryce of all thyngê that thou doest esteme nothynge pÌ„cious or in valour or iÌ„ reputacyoÌ„ laudable but that thynge that is eternall so that the euerlastynge trouth be pleasauÌ„t to the before any thiÌ„ge ellys that allvylyte or synÌ„e specially thyne owne synne foulenes dysplease the so that nothyng be to the so odyous as synne wyckednes the whiche ought to displease the more thaÌ„ the damage or losse of any other worldlye thynge Some there be that walke nat clerey before me but they be led by pryde curyosyte to serche knowe my secretys the hye thyngê of my godhede so they be neclygent about themselfe to know theyr synnes gostly helthe such ê‘sons fall ofteÌ„ tymes into teÌ„ptacyoÌ„s greuous synnes left to theÌ„ selfe for theyr pryde curiosite that they folowe drede thou therfore the iugemeÌ„tes of God the iÌ„portable wrath of god almyghty Dyscusse nat ne enserche the meruaylous werkes of god but ê¯syder thou well thy synnes wyckednes how ofte in how many great thynges thou hast offeÌ„dyd trespassyd ayenst god how many good thynges thou hast left vndone of rechelesnes some folke ther be that bere theyr deuocyon all in bokes some in Images and some in outwarde tokens fygures some ther be that bere me in mouthe ofte namynge me in worde but lytell in hert and some other there be that haue theyr intelleccyon or reason clerely illumyned with the lyght of vnderstandynge theyr affecte so pour ged of erthely thyngê that they alway aspyre to eternall thynges greuously berynge to here coÌ„menyng of erthely thynges takyng but scarsly of suche thynges as be necessaryly requyred to natural lyfe such knowe what the spyryte of trouthe speketh in theym the which techeth them to despyse erthely thynges to loue heuenly goodes and to despyse the worlde worldly thynges and to desyre euer heuen and celestyall thynges ¶ The .vi. chapyter of the marueylous desyre and affecte of the loue of God O Thou fader celestiall the eternall fader of my lorde iesu criste I loue the blesse the for thou hast vouchesaue to remembre beholde me louiÌ„gely with thy gracious consolacion O thou fader of mercy god of consolacion I thanke the that thou coÌ„fortest me vnworthy to haue anye consolacion I blesse prayse the alwey with thy only begoteÌ„ sone the holy goste whithout ende whan thou good lorde my louer as thou arte of al man kynde shal come into my herte all my inwarde ê‘tes shall ioye Thou art my ioy thou art my hope refuge iÌ„ the tyme of my tribulacion but for asmoche as I am iÌ„perfite of vertue feble in loue Therfore I haue nede to be coÌ„forted helped of the. Wherfore I beseche thy endeles goodnes to vysete me oftymes and iÌ„structe me with thy holy disciplenes and techynges Delyuer me from passions he le my herte fro all inordinat desires affeccyons Se that I inwardely be purged eleuate frome wordly affeccions and may be made apte and able to loue the good lorde spiritually stronge in pacience to suffre for the and stable by ê‘seueraunce in goodnes Loue is a great thinge an excellent vertue that maketh euerye greuous harde thynge light swete importyble thiÌ„ge easye to bere and bitter thynges swete sauorable The loue of iesu perfyghtly imprynted in mannes soule makethe a man to do great thynges and exortethe hym therafter alweye to desire more and more perfight thynges Goostly loue desyreth euer to ascende to heuenly goodes vily pendeth al erthly thiÌ„ges his necessaries saued Suche gostely loue coueteth to be fre and alyenate frome all wordly occupacioÌ„s lyste that his inwarde syghte of soule be derked or letted ne his affeccion to gostely and heuenlye thiÌ„ges be letted frome his liberte by wordly thynges Nothynge is more swete than is loue no thiÌ„ge ys more stronge than loue no thynge hygher larger meryer fuller ne better in heuen or erthe For loue cometh of god ne it may nat reste fynally iÌ„ any creature lower than god It maketh a man renewe ioye It maketh a man fre in hys soule wythout any retaininge of synne It maketh a maÌ„ set nought by wordly goodes but to departe with all that he hath to relyue the indignes and myserye of other folke Also it maketh a man content with that lytell that god sendeth hym noughttd desire that ê‘teineth to other for he resteth aboue all thynge erthely in one perfite goodnes that is to say iÌ„ god almighty of whome all other goodnes floweth ê“cedeth Suche a persone beholdeth not only the gyftes that be gyuen to hym but he attendeth aboue al thinges with loue and drede vnto god the giuer Loue knoweth no measure but it incendethe the louer out of measure Loue makethe man to fele no hardnes ne other burden layde vpon hym and it maketh a maÌ„nat repute any labour that is impute to hym it maketh any man to desire ouer his power and might It complaynethe nat of impotencye any tyme For it makethe a man to thynke alle thynhes possyble to hym and lefull Loue therfore dothe and may do great thynges where the louer lieth nat nor defayleth nat It maketh a man gladly to wake whan he is dulle and disposed to slepe Whan a man is wery it maketh hym nat to accompte it Whan a man ys arted or troubled it chassethe aweye all trouble feere inwarde For as a quycke bronde or flame of fyre if it be moued or blowen it flamethe vpwarde so a gostely louer in troubles is lyfte vp by feruour of loue to god and so by the helpe of god almighty he ouerpassethe all suche peynes and trybulacions He that is a
vnkynde the elate persone I desire nat to haue that consolacoÌ„n by the whiche the compunccion of hert may be minysshed or remoued ne that desire or loue that with drawyth coÌ„teÌ„placion inciteth my frayle soule to elacyon Euery excellency is nat holy ne euery desyre pure ne enery swetnes good holsome There be diuers thynges full dere to man that be nat accepte to god we shulde accepte gladly the grace wherby we mai be made humble and tymerous to god and more prompte to forsake our propre appetites wylles That soule that is perfytelye enfourmed wyth the rewarde of grace lerned with the rod of subtraccâ—on of grace hath none audacite to ascribe any vertue or grace to it selfe but rather it reputeth coÌ„fesseth it selfe pore and naked yelde thou to god that is his to thy selfe that is thyne that is to say thanke our lorde for his graces thy selfe for thy synne for the whiche iuge thy selfe worthy for to haue peine sub traccion of grace There may no soule attaye thys hyghe degree of grace or perfeccion ne stande theriÌ„ without it grounde it selfe in humilyte obedyence Tho that be moste precious highe in the sighte of god be moste vyle lowe in theyr ê“pre consideracion the more precious that they be in grace the more meke they be full of trouthe of heuenly glory nat auidious of wordly vanite Tho that be roted ê‘fitly fixed in the drede loue of god may nat of no wise be obstynate or proude And tho that ascribe al the goodes that they receyue to almighty god they be nat desirous of the vayne coÌ„mendacyon of man but they rather desire the glory coÌ„meÌ„dacion whyche is of god alone and they labour that god be honoured loued of all his sayntes they refarre all theyr labours to the same ende Be thou kiÌ„de iÌ„ yeldynge thankes to god for the smale benefaytes that therby thou maiste deserue more greate ê“fitable graces Repute the lest giftes of god gret the naturall dyfformytees and specyall tokyns of loue for they be medycyns meanes to meke oureselfe If we wolde consider perfitly the honour and dignite of the lorde that grauÌ„teth vs those gyftes we shuld exsteme no gyft lytell ne vyle Howe may we Iuge that thynge lytell in acceptacion that is gyuen of yâ— great kiÌ„ge maker gouerner of yâ— worlde without whose wyl ê“uidence there fallethe no lefe â—to the tre And therfore he gyueth to diuers of hys electe people peynes tribulacions bodely gostly as me anes of euerlastynge ê“mocion who soeuer desyre to retayne the grace of god let hym be diligent iÌ„ yel dynge thankes for the graces that he hath receyued And euer applie thyselfe to wisdom mekenes lyst that thou lese the grace that thou haste receyued If yt fortune by teÌ„ptacioÌ„ or frailte to be withdra wen froÌ„ the. say inly in thy soule that thou haste deserued yâ— subtraccion therof paciently humbly pray for yâ— recoueringe therof thou maist nat by thy ê“pre merites be restored to the mercy grace loste by sinne but by the meane of faderly pyte and moste mercifull passion of Iesu criste ¶ The .xi. chaptre of the smalle noumbre of the louers of the crosse of Iesu IHesus the heuenly kynge hath many louers of his heuenly kyngdome but there be fewe that wyll take his crosse and folow hym There be many desirers of hys consolacion nat of his trybulacion he hath many redy to be parteners of his table repaste but none of his abstinence penaunce All men wolde be glad to haue ioye with hym but there be nat many that desire peyne tribulacion for his loue Many foloweth hym to be parteners of the fraccyon of his brede but there be fewe that wyll paciently driÌ„ke with hym of hys chalice of trybulacion And many meruelously commende hym for his great meracles but many of them be lothe to folowe the shame vilete of his crosse There be many that folowe hym in prosperite loue blesse hym as loÌ„ge as they receyue of hym prosperite and consolacion And if he withdrawe hym selfe for a season fro them by shewynge no tokyns of pleasure or consolacion they fall soone to lamentable coÌ„playnynge desperacion Tho that loue that lorde nat for ê“sperite ne coÌ„solacion of mynde alonly but principally for hym selfe they blesse hym as hertly iÌ„ teÌ„ptacion tribulacioÌ„ or any other necessite as they do in theyr perfite prosperite And if he shulde gyue to them euer in this worlde aduersite yet they shulde euer loue and thanke hym O howe myghty is the pure loue of Iesu nat ê‘mixed with any inordinauÌ„s of fauour or affeccion Tho that seche of god pryncipally by prayer or any other vertuous pleasure bodely or gostly may be called rather couetouse marchauntes than liberall louers the reason hereof we may perceyue for tho ê‘sons applie theyr seruice loue to our lorde for his benefaites they serue loue the benefaites afore god they loue the benefait â–ª gyftes in that they be profitable to theyr selfe so suiÌ„gly they may ryghtfully be called louers of their self rather thaÌ„ of god It is full hard to fiÌ„de any ê‘soÌ„ so spirituall that is ê‘fitly fre from all inordinate affeccions That ê‘sone shulde nat be ê“fitable or desirer only of those that be nere hym but of the farr extremites of yâ— worlde If a ê‘son were so vertuoê° that he wold leue all the worldes substaunce do gret penaunce had all knowlege and were feruent in deuocyon yet he shulde nat atteyne the most excellent great ê‘feccion in lyuynge to the whiche he may nat aproche without al other thynges forsaken he vtterly renounce his owne selfe holy forsake his owne wyll lyuynge beinge at liberte fre frome all priuate seuerall affeccions desires whan thou hast done all that thou knowest to be done exteme and iuge thy selfe as thou hadest of thy selfe no thynge done as the auctour of truthe our sauyour saith whan we haue done that is possible to be done yet we be of ourselfe vnprofitable seruauntes nat worthi to be rewarded but of his grace than we beynge pore frayle in body soule voyde of all meritorious vertue may coÌ„ueniently say with the ê“phete Dauid I am disolate pore There is none more ryche none more fre ne at liberte nor more of power than that soule that knoweth itselfe wyl be redy to forsake nat all worly thynges but also itselfe repute and iuge itselfe most vyle of al other ¶ The .xii. chaptre is of the royall victorioê° way of the holy crosse THere be many that repute yâ— wordes of our sauyour harde and peynefull whan he saythe we may nat be his disciples without we denie reuounce our owne wyll and take the crosse and folowe hym But it shal be more peynefull and sorowfull withoute comparison
theê¯syderacyon loue of thy creature take fro the loke that thou lerne to ouercome thy selfe i all thynges for the possessyon of thy creature than thou mayst come to the knowlege of thy lorde god what so euer thynge thou louest in ordiatly be it neuer so lytell yet it defoylith thy soule letteth the to come to the knowlege loue of god ¶ The .xlviii. chapt ageynevayne seculerscyeÌ„ce SOne saythe our lorde to his louer beware that thou be nat moued by the fayre subtyll wordes or sayinges of men the reygne of god standeth nat in worde but in vertue attende my wordes for they illumyne maÌ„nes mynde iÌ„flameth with the ardure of loue maÌ„nys herte they make coÌ„puÌ„ccyon iÌ„ man to be sory for his synnes with that they brynge to maÌ„nys soule great ê¯solacioÌ„ gyue the nat to lecture or study for that thou woldest be sene cunnynge or wyse before other but study therby to mortyfye thy vyces vicioê° lyuynge i the other for that shall more ê“fyte the thaÌ„ the knowlege of many qÌ„stions for whaÌ„ thou haste red knowen many thynges thou must at last come to one pryncypall begynÌ„yng of all other I am he that techeth man cuÌ„nynge I gyue more clerevnderstaÌ„dige to huÌ„ble ê‘sones thaÌ„ any man techith loke whom I speke to he shal be wyse ê“fyte i soule who shall be them that seke of men curyous thynges and lytell ponder the wey how they shuld serue and please me the tyme shall come whaÌ„ that Cryste the mayster of all maysters and Lorde of auÌ„gels shall apere redy to here euery maÌ„nes lesson that is to say to examyne euery maÌ„nes coÌ„scyeÌ„s than shall IherusaleÌ„ be lyghtened enserched with lanternes lyghtes and the hyd warke cogitacyons of men shal be manyfestly opened all vayne excuses shal be fordone layd a syde I am he sayth god that sodeynly ryse vp and illumyneth an humble mynde that he may take and perceyue mo reasons of eternall trouth soner thaÌ„ he that studyeth .x. yere in the scolys I teche without souÌ„de of wordes without confusyon of opynyons without pryde of worshyp without fyght of argumeÌ„tacyoÌ„ I teche to dispyse erthely thynges and thynges present I make my louers to seke to sauoure thynges eternall to fle honours paciently to suffer sclaunders and aduersytes nothyng without me to desyre but all theyr hope to put in me and to loue me ardently aboue all thynges some in louynge me inwardlye haue dyuyne and godle thynges cuÌ„nyng to speke marueylous thyngê suche hath more ê“fyted iÌ„ forsa kynge all thyngê thaÌ„ iÌ„ studyinge about subtyle thiges but I speke to some comon thynges to other specyall thyngê I appere to some swetely in hyd synes fyguers to other I shewe great mysteryes with great lyght of vnderstaÌ„dynge there is onevoyce one letter in the bokes that they beholde but that voyce or letter informeth nat all in lyke for I am yâ— inwarde techer of trouthe serchar of maÌ„nes hert yâ— vnderstander of maÌ„nes thought ê“moter of his dedis gyuynge to euery man as I thynke worthy ¶ The .xlix. chapiter howe we shuld despyse nat greatly desyre outwarde worldly thynges SOne thou must be ignoraÌ„t vnknowing many thiÌ„gê thou must accoÌ„pte thy selfe as dede vpon erthe seke one that all the worlde is crucyfyed to thou muste ouer passe many thynges that thou shalt parauenture ayenste the or thy frende with a deffe ere nat answerynge to such but to such rather those thyngê that be to thy peace it is better a man to turne a way his iyen fro thynges of dyspleasure to let euery man to thynke loke as he wyll Also to withdraw thyn erys fro vnprofytable fables thaÌ„ to deserne to ê¯tencious wordes if thou wylt stande enclyne to god dylygently beholde his iugemeÌ„t the meke answers in his reproues thou shuldest suffer the more easely to be ouercome o lorde God what be we lo we wepe lament greatly for a lytell teÌ„porall harme or losse we renne ayenst myght and laboure bodely for a lytell teÌ„porall auauntage but our spuÌ„all losses detrymeÌ„tis that we suffre be soone forgote withvs scarsly we returne agayne therto any tyme after our losse to that thyng that is lytell or noughte worth we gyue great attendaunce and that thynge that is of great pryce moost necessary to vs we set nat by it for all mankynde in maner reÌ„neth towarde outwarde thynges but they soone aryse fro suche dysposycyon they shall gladly lye delyte euer in outwarde thynges ¶ The .l. chapyter howe euery tale or worde is nat to be beleued howe mannes worde soone slydeth GOod lorde gyue grauÌ„t me helpe of my trouble that I suffer for maÌ„nes helpe is but vayne vnuaylable in such nedis I haue ofte fayled of helpe socoure where I trusted to haue founde it and ofte haue I founde faythfulnes where I trusted leest to haue fouÌ„de it wherfore I say that man laboureth invayne that putteth his hope in man thou good lorde art the very hope helth of man blessyd be thou iÌ„ all thynges for all thynges that happeth to vs we be sicke vnstable of our selfe we be soone chaunged fro goodnes disceyued who is he that can so warely wysely kepe hym selfe in all thyngê that he fall nat sometyme into a snare of dysceyte of some ê‘plexite but he that trusteth in the good lorde and seketh the with symple herte dothe nat so soone remeue from the and if it hap hym to fall into anye tribulacyon howe so euer he be wrapped therin he shall soone be delyuered therof by yâ— or ellys soone receyue coÌ„fort of thy goodnes for thou good lorde forsakest them neuer that truly truste in the it is harde to fynde a faythfull a trusty frende that so perseueryth in all the trybulacyons of his frende thou good lorde art moost faythfull iÌ„ all such nedys lyke vnto the none is nor may be fouÌ„de o full well felte sauoured that soule in god the which sayde my mynde is grouÌ„ded stablysshed iÌ„ my lorde god if it were so with me I shuld nat so soone drede man ne be moued at his wordes who may ê“uyde all thynges for to come or who may eschewe yâ— perelles or euyls here after ensuynge if chauÌ„ces or thiÌ„ges before sene ofte anoyeth hurteth man what shall I saye than of thyngê vnprouyded but that they more greuously hurt but wherfore haue nat I wretche better prouyded or purueyed why gaue I so soone credeÌ„s to other mennes sayinge but we be men ye thoughe we be reputed and extemed aungels of many folke to whom shall I gyue credeÌ„s but to the good lorde for thou art very trouthe that nother dysceyuest ne may be disceyued and euery other man is a lyervn stable soone dysceyuyng moost in wordes so that vneth it can or may be beleued that semeth ryghtwyse
with tyme is both lytell short do therfore as thou doste and labour feythfully iÌ„ my vyneyarde that is to say in my church after the degre that thou art called to and I shal be thy rewarde wryte thou rede synge sorow for thy synnes kepe thy mouth fro yll veyne wordis pray thou be pacient iÌ„ aduersites such exercyses with such other vertuoê° labours be the very wey merytes of euerlastyge lyfe peace shall come one day that is knoweÌ„ to our lorde hyd fro man that daye shal nat be as the day or nyght of this lyfe but it shal be lyght euer endurynge clerenes stedfast peace and infynnyte rest infallyble sure Thou shalt nat than say with the apostle who shall delyuer me fro the ê‘ellys the ieoê‘dy of my mortall body ne thou shalt nat than crye with the ê“phet with desyre to be desolued say these wordes wo is me that myne abydyng here in this mortall body is ê“loÌ„ged why for than shall deth that before had dnÌ„acion in man be ouerthrowen destroyed helth of body soule shall thaÌ„ euer be without ende none anoye shall thaÌ„ be to man but a blessyd ioy myrth a swete and fayre coÌ„pany O if thou sawe the ê‘petuell crownes of sayntes in heuen in what maner of glorye they lyue ioy in now that were before despysed iÌ„ theyr lyuynge reputed vnworthy to lyue sothely thou wolde humble the in the moost lowlye wyse thou wolde soner desyre to be subiecte to euery man thaÌ„ to haue gouernauÌ„ce of any man nor thou wold nat desyre the glad dayes of this worlde but thou wold rather desyre to be in trybulacion for god and thou wolde desyre also to be vylypendyd set at nought amonge men for cryst with cryst thy saueour o if these thynges were sauery to the shuld profoundely ê‘se thy herte thou weldest nat ones coÌ„playne the at such troubles aduersytees why for we ought eche of vs to suffer all labours hardnesse for the lyfe eternall that is so precyous it is no lytell thyng to wynne or to lese the kyngedome of heuen lyft vp thy soule into heuen beholde me my sayntes all that hath had and suffred great conflyctes and batayles with me in this worlde nowe they ioye with me nowe they be coÌ„forted nowe they surely rest after theyr labours shall euerlastynglye abyde and reygne with me iÌ„ the euerlastyng reygne of my fader ¶ The .liii. chapiter of the day of eternyte of the anguysshe of this present lyfe THe mansyon of the hygh cyte of heuen is all full of blysse ioy infynyte o thou day eternall moost clere yâ— which art nat made derke by any nyghte but it shyneth euer by the hye trouthe of almyghty god this day is euer ioyful and moost mery euer sure and stedfast neuer chauÌ„gynge his state into coÌ„modyousnes wolde god that daye shulde shyne to vs all teÌ„porall thynges were endyd this day of eternyte gyueth lyght to the sayntes in heueÌ„ with perpetuall clerte and shynynge but to trauaylers here in erthe it is farre as by the mene of a myrrour the Cytezins of heuen knowe how ioyfull that daye is and we whiche be the chyldren of Eue and outlawes from heuen sorowe for tedyousnes bytternes of this our temporall day the days of this tyme beshorte euyll full of sorowes and anguysshes where man is defoyled with many synnes and is feblysshed and destroyed often by passyons he is contracte and dystrayned with many dredes and with many busynesses is he occupyed he is wrappyd in many vanytes with many errours he is intriked and broke with many laboures he is moued with many temptacyons he is ouercome with delytes he is crucyate turmentyd with penury and nede o whan shall all these labours be ended and whan shall I be delyuered fro the mysery and thraldome of vyces whan shall I thynke of the alone good lorde all other thynges lefte and whaÌ„ shall I ioy in the fully whan shall I be without all Impedyment or lettynge in very lyberte without all greuaunce of body and mynde whaÌ„ shall I possesse sadde peace without trouble sure peace within and without sure on euery syde o good iesu whan shall I stande to beholde the whan shall I haue syght and coÌ„templacyoÌ„ of the eternall glory of thy kyngedome whaÌ„ shalt thou be to me all in all o whan shall I be with the in thy kyngedome the whiche thou hast of thy goodnes preparate to thy louers at the begynnyng lo I am lefte here a poore outlawe in the Lande of myne ennemyes where dayly batayles and in fortunes be full great comforte me good lorde in my exyle mytygate my sorowe for I syghe vnto the with all desyre for all that the worlde offreth vnto me for my solace is but a burden to me I desyre inwardely to be knytte cleue to the good lorde but I may nat come therto I desyre to be coÌ„uerted and atteyn the heuenly thynges but worldly thynges and possessyons vnmortyfyed in me let me where in my mynde I wolde and desyre to be aboue all teÌ„porall thynge I am coÌ„pellyd ageynst my wyll by my dull body to be vnder all so I vnhappy man am â— ê¯tynuall fight with my selfe I am made greuous to my selfe whyles my spyryte desyreth to be aboue my flessh to be downe o what is my suffrauÌ„ce with inforthe that whan I treate of heuenly thynges by dylygence of my mynde anone a multytude of carnall thoughtê mette letted me good lorde be thounat by thy grace far fro me nor declyne thou nat in wrath fro thy seruauÌ„t sende downe the lyghtnynge of thy grace ê¯sume such vayne troblous thoughtes sende downe thy arowes of drede chase away all the fantasyes of the ennemy gather together all my sensys to the make me forget all worldly thynges gyue me grace soone to auoyde fro me to despyse the fantasmes or Images of synne Socoure thou me eternall truthe that no vanytes meue me O thou heuenly swetnes come and enter into me chase fro me all vnclennes forgyue me I beseke the mercyfully ê‘don as ofte as I ê¯syder â— my mynde any thynge in tyme of prayer excepte thy goodnes I knowlege the good lorde that I haue be wont to behaue me very distractely iÌ„ prayer other thyngê for I am nat often there but absent where I stande or sytte bodyly but I am more there whether I am borne by suche thoughtis for I am there where my desyres be and there my thought desyre is where that thyng is that I loue for that thyng doth mete me anoÌ„ in thought that naturally pleaseth or delyteth wherfore thou truthe hast openlye sayde where thy treasour is there is thy herte if I loue heuen I thynke gladly on heuenly thynges If I loue the worlde I ioy of hit
in the fortunes of the worlde and I am heuy to here of the worldlye aduersytees if I loue my body or flesshely desyres than I often Imagyn and thynke of them if I loue my sowle or spyryte I delyte to thynke vpoÌ„ spyrytuell thynges so what so euer thynge I loue I gladly speke of the same I bere the Images of such busyly iÌ„ my mynde but blessyd is that man yâ— for god forgetteth all maner of creatures that doth vyoleÌ„ce to nature and that doth crucyfy or queÌ„che the foule lustys or ê¯cupyssens of the flesshe by feruour of spyryte so that with a clere ê¯scieÌ„ce he may offer his prayers purely to god so be worthy the coÌ„pany of auÌ„gels all erthely thynges within and without hym excludyd fro hym ¶ The .liiii. chapiter of the desyre of euerlastynge lyfe what goodes be promysed to the knyghtys of god that fyght ayenst synne SOne whaÌ„ thou felyst that the desyre of euerlastynge beatytude or blysse is infuÌ„dyd in to the by grace and with that thou desyrest to departe out of thy bodye yâ— thou may se my clerenes euerlastyngly than open thyn herte receyue this holy inspiracion with all deuocion desyre gyue dygne moost large graces to the hye goodnes of god that doth to the so worthely so gracyously vysyteth yâ— so ardently excyteth the so myghtely doth rayse the that thou fall nat to erthely thynges by thyne owne nature burden thou doste nat receyue that grace by thyn owne thynkynge or labour but all only by the goodnes of heuenly grace the respecte of God for that thou shuldest ê“fyte more more in vertuous lyuynge in humylyte that thou shuldest pÌ„pare the ayenst batayles for to come and also that thou shuldest cleue to god almyghtye with affeccyon of with a feruonr of deuocion stedfast wyll sone the fyre doth often bren but the flame therof doth nat ascende without fume or smoke right so the desyre of some men is in heuenly thynges but theyr affeccyons be nat fre fro temptacions of the flesshe therfore they do nat alwey purely for the honour of god that whiche they aske so effectuously of god such is ofte tymes thy desyre which thou sayde was so importune for that desyre is nat pure and perfyte the which is infecte with mannes proper commodyte aske thou therfore nat such thyngê as be delectable or profytable to the but suche as be worshypfull to me for if thou iuge right thou oughtest to ê“fer myn or denauÌ„ce before thy desyre and all other thynges to be desyred and to folowe my wyll ordenaunce I knowe thy desyre and haue herde thy manyfolde syghynges wepiÌ„ges thou wolde now be in the lyberte of the glorye of the chyldren of god it delyteth the nowe to be in the eternall hous of god that is to say in the heueÌ„ly couÌ„trey where full ioy is but thour is nat yet come thou must yet haue labour and batayle ayenst thyn enemyes so haue the tyme of ê“bacion here afore thou come to euerlastynge glory rest thou wolde be fulfylled with that hye goodnes but thou mayst nat haue it yet I am the essency all goodnes of man abyde me sayth our lorde vnto I call the to my kyngdome Thou must be ê“ued exercysed here in erthe afore thou come to me thou shalte haue consolacion some tyme gyuen the but the full plente that sayntes hathe in heuen shalte thou nat haue whyle thou lyuest here be thou therfore reconforted stroÌ„ge bothe in thy doyngê in thy suffraÌ„ce the contraryousnes of nature thou must do on the clothynge of grace iÌ„nocencye be chauÌ„ged into a newe man thou must often do that thou wolde nat that thynge that thou wold do thou must leue that please the other men shall ê“cede and come to effecte that thynge that thou haste a pleasure in shall nat come to effecte ê‘auenture also what other men say shal be herde what thou sayst is set at noughte other men shall aske they shall haue theyr askynge but thou shalt aske nat spede other men shal be coÌ„meÌ„ded in meÌ„nys mouthes and of the no man shall speke other persones shall haue this offyce or that coÌ„myt to them and thou shalt be demed vnprofytable for suche thynges is man ofte naturally heuy a great thyng it is if thou bere suche with styll mouthe and mynde in such thynges with other lyke is man ê“ued whether he be the true seruaunt of god howe he can denye hym selfe breke hym in aduersytees scarsly thou shalt fynde any thynge enioyned or layde vnto the to do for the which thou nedyst to suffre deth as thou shalt fynde thynges ê¯trary to thy wyll whiche thou must suffre moost whaÌ„ thynges dyscordynge to thy mynde which appereth to the lesse profytable iÌ„ execucyoÌ„ be coÌ„mauÌ„ded to the for asmoch as thou art vnder the domynyon power of other to whom thou dare nat resyst therfore it is sene harde to the to folowe alwey the wyll of other alway to leue thy proper wyll but beholde sone consyder well the ende of thy labours which is nat far fro the Also gyue hede to the frute of them together with the infynyte rewardes of the same and thou shalt haue no greuaunce in suche labours but a great coÌ„forte of thy pacieÌ„ce for as for that lytle pleasure that thou wylfully forsakest nowe in this lyfe thou shalt euer haue thy wyll done in heueÌ„ for thou shalt haue there all yâ— thou wyll or can desyre thou shalte haue there power of all goodnes without any drede to lese it there thy wyll one euer with me shall coueyte or desyre no straunge pryuate or worldly thynges there shall no man resyst the ne none complayne on the none shall let the or withstaÌ„de the but all that thou desyrest shal be presentyd to the and they shall fulfyll all thyne affeccyon or desyre vnto the fulnes of the same there shall glory be gyuen in rewarde for repreues here pacieÌ„tly suffred and the pall of laude for heuines and for the lowest or last place that thou hast be content with thou shalt there receyue euerlastyng reygne there shall apere the frute of obedyeÌ„s here kepte for god the laboure of penauÌ„ce shal be rewarded with ioy humble subieccyon shal be crowned with glory bowe the therfore vnder euery mannes hande forse thou nat who commaundeth the for to do this thyng or that but study thou with great dylygence that whether it be thy prelate thy felawe or lower than thou that intendyth to do any thyng that thou take all suche thynges well and with pacyence and that thou fulfyll theym with very good and deuoute wyll let this persone seke thys thynge he that thynge be he glad of this thynge and he of that or he commendyd in this and he in that be they neuer so pÌ„cyous or multyplyed ioy thou neyther in this thynge nor iÌ„
thy holy tabernacle and dwellynge place and the sâ—te of thy eternall glorye No thynge be fouÌ„de in me at any tyme that shulde offende thy hye maieste after the greatnes of thy goodnes and thy manyfolde mercyes beholde me and here gracyosly the prayer of me thy poore seruauÌ„t beynge farre exyled iÌ„ the regyon of the shadowe of deth defende and conserue the soule of me thy seruaunt good lorde whyle I laboure amonge the manyfolde perels of this corruptyble lyfe and dyrecte it by thy grace coÌ„tynuallye in this lyfe vnto yâ— fynall couÌ„trey of euerlastyng peace and claryte Amen ¶ Here endeth the thyrde booke of IhonÌ„ Gerson Emprynted in London by Rycharde Pynson in Flete strete at the Sygne of the george at the commaundement and instaunce of the right noble excelleÌ„t princes Margarete moder to our soueraygne lorde Kyng Henry the. vii couÌ„tesse of RychmouÌ„t Derby the yere of our lorde god M. CCCCC and xvii The .vii. day of October ¶ Here beginethe the forthe boke of the folowynge Iesu cryst of the conteÌ„pniÌ„ge of the world In prynted at the coÌ„mauÌ„demeÌ„t of the most excelleÌ„t prices Margarete moder vnto our souereine lorde kinge HeÌ„ry the .vii. Countes of RychemouÌ„t Derby And by the same Prynces it was traÌ„slated out of freÌ„che into Englysshe in fourme maner ensuynge The yere of our lorde god M. D. iiii ¶ Prologus COme to me saythe our mercyfull lorde all that laboreth and be charged and I shall gyue vnto you refeccyon And the bredde that I shall gyue vnto you shal be my flesshe for the lyfe of yâ— worlde Take ete it for it is my body that for you shal be gyuen â— sacryfice Do ye this in remeÌ„brauÌ„ce of me For who soeteth my flesse drynketh my blode he shall dwell in me â— in hym ¶ These wordes that I haue sayde vnto you belyfeâ— and spiryte of helthe ¶ In what great reuerence and feruent desyre we ought to receyue our lorde Iesu crist Capitulo primo O My lorde Iesu crist eternall trouthe these wordes beforesayde be thy wordes Albeit they haue nat ben sayde in one selfe tyme nor wrytten i one selfe place yet for that they be thy wordes I ought feythefully agreably to vnderstande theym They be thy wordes and thou hast ê“ferred them And they be now myn for thou hast sayde theym for my helthe I wyll gladly receythem of thy mouthe to th ende they may be the better so wen planted in my herte Thy wordes of so great pyte full of loue swetnes dileccion greatly excyteth me but lorde my ê“per synes fereth draweth backe my conscience nat pure to receyue so great a mystery The swetnes of thy wordes inciteth ê“uokethe me but the multytude of my synnes charge the sore greueth me Thou coÌ„mauÌ„dest that I shal come vn to the feythfully if I wyll haue parte with the to the ende I may receyue the norysshynge of imortalyte if I desyre to opteyne the Ioy and lyfe eternall Thou sayst lorde come ye to me that labour be charged I shall refresshe you O how swete amyable a worde is that in the Gre of a synner that thou my lorde my god lysleth of thy benygne grace to byd me that am so pore haue so moche nede of the holy coÌ„muny on of thy precyous body O good lorde what am I to presume to desyre yâ— that the heuen erthe may nat coÌ„prehende thou saist com ye all to me who asketh wylleth this right meke worthynesse and amyable byddynge Howe shall I dare come vnto the whiche feele nat that I haue done any good How shall I enterteine yâ— into my how 's whiche so often haue offended before thy glorious ryght benygne face The auÌ„gels arkasâ—gels honour the the holy iuste creatures drede the. thou sayst good lorde yet come ye allvnto me Lorde who shulde byleue thys thynge to be true if thy selfe sayd it nat And who is he that durste approche there vnto If thou dydest not coÌ„maunde it Noe that iust man labored by an hundreth yere to make the arke to the ende be myght be saued with a fewe of his people Howe may I preprayre me than in an howre to receyne the withe due reuerence coÌ„posour and creatour of all thys worlde Moyses thy greate famylier and speciall frende made tharke of tymber nat corruptyble whiche he couered with right pure gold put in the tables of the lawe I a corrupt creature howe shall I nowe dare receyue the that arte conditour of the Lawe and gyuer of grace and lyfe vnto all creatures The right wyse Salamankynge of Israeledifyed a ryche Temple to the praysig of thy name by the space of .vii. yere and by .viii. dayes halowed the feest of the dedicacoÌ„n of the same he offred a thousande hostys to pacifye thy goodnes with and put the arke of alyaunce in the place made redy for the same with the souÌ„ de of claryons and trumpettys Howe dare I than cursed and right pore amonge other creatures receyue the into my howse whiche vnnethe can knowe that I haue well passed and enployed one howre of tyme nouther to my knowelege that I haue deuoutely passed one halfe howre Do my god howe many haue there ben before me that haue studyede to do any thynge that myght please the. Alas howe lytell thing ys that I do albe it the tyme ys shorte Aud yet whan I despose me to receyue thy holy coÌ„munyon I am but losely gadred to gether and full coldly purged from all distraccioÌ„s of mynde And certeinly no cogitacions vnprofitable ought to come into the holy presence of thy deyte Also I ought nat to occupye me with any creature for I shall nat receyue an auÌ„gel but the lorde of aungels in to the secrete of my herte ¶ For there is a greate dyfference betwene the Arke of alyaunce with his relyques and the ryght pure and precious body with hys vertues nat faylynge but euermore duryng ¶ And betwene yâ— sacryfyce of the prefyguratyue lawe that was to come and the true hostye of thy precyous body that ys thaccomplesshement of all the olde sacryfyce ¶ Wherfore than shulde nat I be more inflamed in thy venerable presence and by more solycytude prepayre me to receyue the sacred and holy gyftes and benyfyttes of the. In so moche the holy auncyent patryarkes and prophettes kinges and prynces with all the people hath shewedeso greate affeccion towardes thyne honoure and dyuyne seruyce ityme passed ¶ The ryght deuout kynge Dauid inclyned to the arke of god with all his strengthe knowlegeynge remeÌ„berynge yâ— benefytes don vnto his faders he made orgayns of dyuers maners he composed psalmes instytute that they shulde be songen and he hym selfe sange theym with gladnes of ten tymes with the harpe of the holy goost Thys kynge inspired with the grace of hod hath taught the people of Israel to prayse god with all theyr hertes blessynge