receiue it and not let his workyng by folowyng to moche thyne owne wyl For loke how muche more perfectly thou doyste for sake thine owne wil and the loue of thi self and of the worldly thinges so muche more depely and fastly thou shalt be knyte vnto god and mcrease in his true and pure loue And bycause that these are optayned pryncypaly of god who only can dothe worke al perfeccion in vs by hys spcial grace thou shalt therefore say thys prayer in thy hart with desyre and moste deuoute minde vnto god O Gracyous good Lorde whiche art the geuer of al grace and godnes and dost gyue vnto them that feruently faythfully do aske of the nothynge so sone and more gladly theÌ„ the very tru vertues wherby we may faythfully and deuoutly serue loue and honor the in al perfeccyon of lyfe I most humbly and most harteli beseke the of thy tender mercye and moost louinge and infinyte goodnes in the most blessed mighty merites of my sauyour Iesu grant me grace that I may come to perfecte lykenes and conformytie in al vertewe and grace of the most holy manhed of my deare and most louyng Lorde Iesu crucyfied for my sake and my sinne specyally in moost perfecte forsakyng of myne owne wyl and sekyng of my selfe that in al thiÌ„ges I may seke purely only that sinceare honor the pleasure the seruice wyl of that my lord howe I may most ferueÌ„tly faithfully honor serue and please the only in nothiÌ„g sekyng mine owne wyll or myne owne coÌ„modytie but vtterly to forsake and renouÌ„ce mine owne wyll in al thinges And so to fixe mi minde and my most harty loue and delyght in the that I may forget my selfe and al thynges yea not remembryng nor markynge what is bitter what swet minding no paâ—son no place no tyme nor tyde but as I were rauyshid in the I may seke and marke in all creatures the only thy pleasure and moste blessid wyl and honour And so to rest in the loue and beholding of the that I may consyder the in euery thyng to what so euer I turne me to and what god worke so euer I do I may vnfaynedly and verely thynke that thou doyst it and not I. That I may being turnyd and transformed as it were all into the se the fynd the in al thyng euery where ¶ Graunt me also most mercyful lord god grace in al thynge to chose euermore that whiche may be most to thy honour or conformable to the exemple of my lord Iesu or mooste agaynste my owne wyl or mooste profytable to myne euen chrysten or most paynefull and greuous vnto my body or moost shameful to the worlde That I euer more may haue euer in mynde harte and thought vnfaynedly these wordes I am nought I haue nought I can do nought but sinne I seke nought I desyre nought but only my deare and blessid sauiour Iesu ¶ Oh mercyful lorde god suffer me neuer to ceasse syghyng and sekyng knockyng and prayeng vntyll thy most gracious mercy and moost mercyfull goodnes vochsafe to heare and to graunt me my humble peticyon as may be most to thy honoure and my saluacion Amen THe forth haÌ„mer that thou must knocke wyth al is vnyon This vnion or onyng is when thou doist transfund or powre thy hole wyl into the hyghe pleasure and wyl of god Wherfore thou must yf thou wylte knocke truly with thys exercyse laboure wyth all thy myght with moost vehemente burnyng desyres and endeuer thy selfe to leaue and to offer vp moost fully into the pleasure of god al thy wyl to knyt and make one thy wyl wyth hys wyl so that what soeuer may chaunce the thy wyl be euer wythout al murmure or retraction of harte or mynd redy to except it most ioyfully and for the very pure loue of god Yea that thy Ioye solace and conforte be euermore to haue his moost pleasure done in the whether it be aduersities outwarde syckenes payne persecutions oppressions ether inwarde grefes and pressures of hart subtractioÌ„ of grace coldnes or barreÌ„nes of mynde derkenyng of the wittes or senses or any goostly or bodyly temtacion And at suche tyme when thou sufferest any of these thou must be wel warre that thou seke no synful consolacion specyally nor any other sensual pleasure but by couÌ„sel of thy gostly father Nor set not thy harte vpon vaine thinges sekyng comfort therby nor in no wyse be not ydle But alwaye as nyghe as thou canst compel strayne and force thy selfe to some good exercyse or to some good bodyly worke The which good exercise or good workes though they be vnsauery vnto the yet they are neuerthelesse most acceptable if thou do faythfully that whiche in the lyeth Wherfore thou shalt beleue fyrmelye in thy harte that all suche aduersities therfore chaÌ„ceth to the by goddes prouision and sufferauÌ„ce to proue thy faythfulnes and trew loue towardes hym and to take occasion to inryche the and increase more plentifullye in thee his blessid gyftes and al his spyritual graces if thou perseuer faythfully vnto the ende not leauyng the vehement desyre of his loue and perfection And when thou hayst made thy moost harty peticion wyth most burnynge desyre to haue thy wil to be made one with the blessid wyll of god offeringe it frelye vp into hys handes wyth this prayer that shal here after folowe then must thou lyft vp thy harte wyth al loue and knyte and fyxe the poynte of thy loue vpon the moste blessyd loue increate of god and therin let thy soule and harte rest and delyght and so be as it were resolued and meltyd moost happely into the blessid godhed That wheÌ„ the soule fealeth it selfe to rest and delyght swetely in god which is an vncreatid loue thou mayst take it for a token that god of his mercy wyl graunte the thy lowly and holy desire And planely who soeuer do vse these exercises oft time perseuer in them knocking deuoutly and mekely it is impossible but he shall come to perfection of life And bycause the loue of thy selfe is one of the greatest lettes impedimeÌ„tes to come to the pure loue of god that thou canste haue Therefore thou muste labour by deuoute prayer of holy vehemente desyres of thy harte to come to the perfect and holy hate of thy selfe So that thou canste wyth thy hole harte wishe to be despised and set at nought to be euer trodden to be beten and boffetyd of al men to be rebuked and reputed moost vylest and to be brought in maner to nought wyth al men Thou shalte not thynke it inoughe for thee to be glade when thou doyst suffer wronge and to be ioyful and to take comforte when thou sufferest much sorow for gods sake but thou must also wyshe that al men myght thinke that thou art most worthy to suffer al these and al coÌ„tumelye shame And thou must also so abhor thy selfe that thou woldeste dydest
forsakynge in all thinge thyne owne proper wyl And for as muche as thou and all creatures be in the power and regymente of god therfore ther can no creature harme nor yet touche the but it must fyrst touche god wythin whom thou hayst in closyd thy selfe and transposyd and turned thy selfe al wholy into him and hys godly wyl and pleasure And for this cause must thou nedes harkeÌ„ more to god and here hym rather se hym touche hym and tayst hym moche more then any other thing When thou perceauyst thy selfe thus knyte vnto god that thou perceuyst thy soule to be more fast and ioyned more nerer vnto god then to thyne owne body and by the same loue whiche hathe thus knyt the vnto god dost perceaue that he is the very euerlastynge the incompreheÌ„sible ineffable and only goodnes out of whose power and might thy soule came by creacion and is so lyke vnto god that ther is no creature that can knowe and perceaue throughly the dyngnitie nobilytie of thy soule Then I say thou with this coÌ„syderacion kindelid and styrred with the loue of god thou mayst felyng this loue in thy harte at mydnight or in the morninge dayly if thou wilte exercyse thy selfe whensoeuer thou desyrest to enter by oure sauioure Iesu and to knit thy selfe secretly vnto god inwardely in spirite in this maner folowing Thou shalt knele deuoutly only prostrate before the crucifixe if thou may conueniently or in a secreate place where thou canst not lyghtly be distracted fyrst saye this prayer that thou mayst come vnto this knowlege and maist perceaue thy selfe to dwel in god and god in the. For it is an excelleÌ„t gifte of god and he only can and wyl redely geue it to the faithful and deuoute peticionars thou shalte therfore I saye make frome the bottome of thy hart this humble peticion in thy mynde harty desyre vnto god saying O Gloryous maiestie of infinite mercy and goodnes ineffable which fulfillist al the whole world art euery where in euery thing bi thi might thi essence and presence but specially in the soule of man and singularli in the soule of them that are thi chosen suche as desirethe sekythe and longyth after the I moost humbly hartely beseke the of thy infynitie goodnes and mercy lyghten wyth thi speciall grace mi vnderstandinge and knowlege that I may playnely and clerely parceaue and vnderstand thy blessid presens in me and howe I am in the. And when I feale and perceaue thy holy presence graunt me grace mooste mercyfull Lorde to holde the and kepe the wyth much reuerence and with a reuerent feare to walke and conuersant my selfe before the kepyng al the powers of my soule and my senses chaystly and clerely from al worldly vaynities that they al way may tende vpon the and in al thing I may find and remember the And what so euer I se here towche feale or tayst I may in them se heare towche feale and tayst the more then them And that I mai receaue al thing what euer commyth vpon me immediatly as at thy hand and sendyng and seke there in to fulfily ioyful thi blessid wil pleasure or my nighbors profyt and soule helth or the ameÌ„dement of my lyfe and the meking of my selfe and to obey the and al creatures for thy loue and honor for sakyng vtterly mine owne wyl By cause thou art in me and in al thinges therefore I shoulde obey the in euery creature to thy glory honour and my soule helth THou shalt say this forsayd prayer deuoutly kneling before the imayge of Christ crucyfed or crucyfyxe yf thou can conuenyently as I sayde before or in suche place where thou shalt not be distractyd Then after this prayer thou shalt recollect thy selfe fully beleuynge that thou verely syttest before thi bare nakid and crucified lord Iesu euen as he was veryly crucified and hange vpon the Crosse al nakyd and defaced with most cruel and blody woundes And thoughe thou se hym not with thy bodely eyes thou oughtest yet to se him faythfully and inwardly with thy goostly eyes For playnely for as muche as thou doyste hartely desire to loue hym aboue al thinge and by harti loue doist moost hartely desire to be knyt vnto hym by grace in spyryt vndoughtidly he is as verili present as he did hang vpon the crosse and is now in the bosome of the father And bicause that the infinite dygnitie worthynes and nobylytie-of god canne not suffer the leaste sinne in hym that wold be knyt vnto hym and thou commenly fallest vnto some sin daily after thou haist parhaps byn knit vnto thi Lord god Thou muste therefore ascende and come vp vnto thi lord god vnto the godhed or dyuinitie of thy Lord Iesu by the moost precyous woundes of his blessid humanitie which he therfore sufferyd them and arose agayne from death with them and kepyth them styl in his blessid and holy bodye that we may clyme vp as it were by them vnto the blessyd godhed therfore he sayth There can none come vnto my father but only by me I am the dore who that commith in by me they shal find pasture Thou shalt therefore fyrst with most profunde mekenes fal down yf place as I haue sayd wyl serue or bowe very lowe downe at his most graciê° fete with the holy penitent Mary magdalene and there thou must do two thynges as she dyd Fyrst thou must with teares outward or inward as grace wyl serue for thy sinnes swetly louyngly wet his fete lamenting of very loue thy fawtes and synnes commytting theÌ„ with most harty confidence in his mercy and drowning them as it were in the most precious wounds of his blessid fete Thou shalt offer thi self to his merci al thy sinnes fawtes and imperfeccyons great and smal wherewith thou haist euer offendyd so louyng a father specially sythe thou were last knyt vnto him For his most excelleÌ„t noble maiesty can byde no meane nor let be it neuer so lytle no not one vaine thought or one litle morsel eateÌ„ otherwise then it ought except the same be purgid and cleansed by penaunce When thou hayste washed and weat the feate of thy sauyour Iesu after this sorte The second thing that thou must do is thou muste wype the same blessyd feat with the lockes of thi head that is to say Thou must with mooste perfect wyl and purpose so forsake al syn be they neuer so lytle that thou woldest rather suffer deathe then commit any sin Then thou shalt with mooste ardent desyre wyshe and longe to optaine al vertues and to die perfectli vnto al vyce and imperfeccyons And make this humble petycyon with harty deuocyon in thy affeccyon and mynde not in voyce MOst dear sauyor Iesu the longyng and desire of my soul I humbly beseke the by the most blessid wouÌ„des that thou sufferedst vpon the crosse for me make me to sucke drawe effecteously out of thy precious wouÌ„des al
accordydg to the example of oure sauyor Iesu who in moost payne and sorow whiche began in the gardyn vpon thursday at night abydyng therin vnto the moost paynefull deathe vpon the crosse cleane destytute of al cōfort sensible consolacion as thoughe he had byn the very ennemy of god onely hauyng the essencyal loue and charytie of god but in al other consolacyon he was moste perfectly resigned to the wyl of hys heauenly father ¶ The tenth impedyment THAT is an inordynate earnestnes and cleauynge to whereby manye be addycted and so earnestlye set vpon the woorkes that they haue to do eather of obedience or necessitie of charitie that whyle they do them their harte and mynde is al occupyed in them and for the tyme they seme to rest in thē And thoughe this delyght in suche good and necessarie workes be not notable sinful yet is it a greate let and impedyment to goostly profyte Wherefore all thy outward workes that obedience or necessitie requirith thou muste do them wythout to muche care or combraunce or to much earnest mynde or delight vpon them And haue thi affeccion resygned and thy mynd liftid vp vnto god For when thy mynd hart is set to earnestly vpon such lauful busynes it is distractyd by that distractiō thy mynd is the more darkened and thy gostly affeccyon decayth and thy gostly exercise losyth his swetnes and it wyl be the harder for the to recollecte thy wittes conuenyently to prayer Lerne therfore what euer thou doyste to haue thine hart and mynd more vpon god by inward exercyse of loue and vse also more often suche gostly and inward exercyse then the outward works of vertue But yet to haue thy mynd and harte as it were rapte vpon god whyle thou doyst outwarde busynes that is not easy but only vnto suche whose loue and affeccion is fre and ryd cleane of al thynges vnder god such one can without great labor when him listith cal in his whole mind and memorie vpon god only But if thi mind be comberyd eather with carefulnes either with any passyon either to earnestly set to do any outward thinge then shalte thou feale it very harde for the to recollect thy selfe when thou woldest Therefore suche dystraccyon is a greate hynderance in the pure restful loue of god The eleuenth impedyment THat is scrupulosytie of the mynde for lacke of a ful confydence in the infinite goodnes of god This scrupulosytie vereth and troublyth very many by reson of the inordynate loue that they haue towardes them selfes Wherby they feare more the wrathe and the vengāce of god hel his iustice or rightwisenes then they do loue his mercy and goodnes And therfore they do al good workes auoyde al euyl that they do auoyd only of seruyle feare Therfore they do not faythfuly and earnestly amend their fautes with whose sharpe stinges and remorse they be often tyme payned and greuyd and they can not put their whoole trust confydence in god The cause is For such is their trust in god as is their loue Lytle loue lytle trust But a great loue bryngyth a great confydence ¶ O blessid hope For so long as thou doist not slacke or decay thy duetie there by but doyste indeuer thy selfe to more earneste mortificacyon and to more pacyence in aduersytie and to more thankefullnes in prosperytie that hope is a very blessed hope ¶ The twelfth impediment THat is to much lybertie of the fansie in wanderynges in vayne and vnprofytable thoughtes whiche is an vnstablenesse of hart and negligence of the inner manne and thereof commith it that the hart and mynd is contynualy occupied and ful of imaginacions and thoughtes of other thynges and can not take heede nor parceaue the inspyracions of god For the mind of man can not be vnoccupied Therfore when we do not occupie it with good thoughtes then doth other thoughtes take place sometyme ydel sometyme euyl Bothe these and al other muste be vtterlye put out of minde specialy such thoughtes as are euyl For thoughe thes grow not to cōsent of sinne yet they do defyle the soule and make heuy the holy gost and do much goostly hurt vnto the soule Thes therfore and al other imaginacions and thoughtes must be vtterly caste away and mortifyed For they aryse of oure owne neglygence bycause we do not laboure to occupie oure mind with holy and gostly thoughtes but suffer it to wander and passe not to waste vnprofitably oure precyous tyme. Therefore when we wolde turne oure harte and mind vnto god inwardly we find our hart and minde combred with innumerable dystraccyons which do let greatly our gostly profyt Thou shalt therefore lay a parte all occasyons of vagacyons of mynd and as muche as is possyble all ymagynacions thoughts fansies memories of al things of al mennes sainges and doynges or of that that shal come vpon the herafter and al other fansies thou shalt I say put them vtterly out of thy mind And recolectinge together al the mightes of thy soule inwardely in thy selfe thou shalt abyde and lerne to dwel in gostly rest and sylence of thy hart that thy minde and harte beynge puryfyed and clēsyd from the memorie imaginacions of al creatures thy memorie lyftyd vp to god what euer thou doyst thou mayst tend and draw towardes him and cleaue fast vnto hym only What nedest thou or why trauelist thou about so many thyngs Thynke vpon one Desyre and loue one and thou shalt fynd great rest Therefore wher euer thou be let this voyce of god be at thyne eare My son returne inwardly vnto thy hart abstract thy selfe frō al thinges and mind me only Thus with a pure mind in god clene and bare from the memorie of al thyngs remayning vnmouable in him thinking desiring nothing els but him only as though there were nothyng els in the world but he and thou alone together And with al mekenes mooste feruently labour and couet to come to this one poynt that thy whole soule with al thy mightes powers hereof colectid in god mai become one spyryte with him And that thou mayst the sooner come hereto thou shalte therefore fyxe in thy mind alway the memorie of thy sauyor christ crucified And remember cōtinally his great mekenes his loue obedyence his pure chaistiti his inestimable pety and mercy his vnspeakeable pacyens and al his holy vertues in his humanytie And remember also his myghty mercy how he creatyd the how he redemed the howe he iustyfyeth the and workyth in the al vertue graces and goodnes Thou must so hartly remēber hym that thi memorie may turne in to loue and affeccyon Thou shalte also vse oft to draw thy mind from the remembrance of al creatures and bryng thy hart as it were vnto a certeyne sylence and rest from the ianglynge and companye of all thinges vnder god And when thou canste come here vnto thē is thy hart a place mete and readye for the Lorde
together in all the whoole world can thinke or speake it is lesse in comparison of hys hyghe worthines and perfeccion then one lytle droppe of water in comparyson of the whoole mayne sea And yet marke well he so myghty so great so hyghe and so wonderfull a lorde god hath creatyd thy soule moost nobly vnto hys owne lykenes and made it able and mete to be pertaker and to receaue his hygh maiestie and goodnes by loue of hym For he hathe knytte vnto thy soule three excellent myghtes or powers that not only in the lyfe to come in heauen but also in this present life and world thou myghtest know hym by thy vnderstanding in fayth and goostly contemplacyon And by thy wyll thou myghteste choose and loue hym And by thy memorie thou mightest reste in him and be knyt vnto him thou myghtest remayne and dwell euer in hym And playnely yf thou weere not blyndyd by the deuell the world and the fleshe and the loue of thes thou woldest be so rauished in the pleasure and loue of hym that for Ioye and wonder thou shuldest not be able to stand but faynt and synke The Ioyes and sorows of this world thou shludest not marke nor take any heede to them nor passe for them any thyng at all For thou woldest not suffer thy selfe in any wyse to be seperatyd not one momente from the consyderacyon and loue of that hyghe and infinite goodnes ¶ Secondlye consyder and beholde with greate Ioye gladnesse and thankefulnesse how so hyghe excellent wonderfull a lord of his euerlastynge loue and charytie offreth hym self euery where in euery place specyally in thy soule very presently vnto the. Yea more nearer the then thou arte to thyne owne self to vpholde thy lyfe and being to conserue to gouerne the and to saue the and to bring the to eternal blisse Wherfore thou haste more neade to be ware and charie of thy honestie of verteous couersacyon yf thou wylt not dissemble for as muche as thou dost all thynges yea al that thou thynkest and spekest is openly done spoken and thought in his very presence whiche seeth all thynges Take heede therfore and consyder thy moste deare louyng lord god thy creator thy very hartes loue alway before the present and walke in thy conuersacion lyke a chaiste spouse with reuerent feare louely shamefastnes mekenes obedyence and pacyence before the eies of so highe a maiestie of god preparing thy selfe alway without ceassyng to please him syghyng and desyryng in the botome of thy hart to haue hys loue in thy hart and moost louyngly to enbrase hym ¶ Oh what abūdance of grace wold grow in thee yf thou coldest thus do At the leaste do as thou maist vntyll more grace come ¶ Thyrdely consyder that the same so myghty and omnipotent lord of his vnmesurable charytie and of moost constant and free loue turneth hym selfe and hath speciall regarde to the so specyally and syngularly that it passeth the vnderstanding desire of the aungels So great is his dignacion and goodnes toward the an vncleane and vyle worme that he intendyth and taketh soo great hede and care for the as though ther were no mo creatures left hym neyther in heauen nor in earth but thou alone He also hath deliuered the and defendid the from many periles and dangers both of body and of soule and dothe styll euery moment kepe the. He also vnaskyd doth geue thee allure the and intyse the wyth so many benyfytes gyftes and graces thoughe thou be very vnkynd and most vnworthy vnto hym agayne that thou canst not number the least part of them And of the same hys charitie he geuyth the most free lybertie to come to hym euery momente so that with onely a good thoughte and a louely desire thou maist obtaine and possesse infinite and euerlastynge goodnes whiche he his hym selfe In so muche that thou mayst safely surely and most profitably open vnto hym as vnto thy moost faithful louing and trustye frynde all thy necessyties Wherefore for a special laude and praise vnto so louing and so good a lord god among the infynite number of these thinges that myght be spoken or written to hys honor it shal help the greatly to come to hys loue contynually to remember and to haue meditacyon of his infynite and perpetuall goodnes wysedome mercy swetnes lowelynes and charitie That by this as by smal coles of fyre thy hart may be kindled to rēder some loue for loue agayne And that thou mayest be transformed and made lyke hym in lyke vertues and graces Oh wolde God thou couldest and woldest exercise thy selfe contynually in these thre how wold it delyght the to aryse earely and to watche wyth thy lorde god How sone sholdest thou be delyuered from thy vices and passions from al betternes and from all temptacions beynge in maner dronken in the loue of thy sauyour Yea thou shuldest be turned into a newe man and be transformed in maner into almyghty god For there is no exercise more holyer and more fruteful thē this whiche perced the harte of holye saint Augustine and other fryndes of god with the darte of loue when they wyth their inner eyes lyghtened of god did depely consyder the wonderfull tokens of the loue of God towardes them specially in this incarnacion lyfe and passion wyth other innumerable benefites of so greate and myghtye a lorde god geuen vnto them specyally whē they consydered earnestly the wonderfull charyte of god wherby he hath geuen him selfe vnto vs by his birth as a felow in our nature in the sacrament as our foode In hys death as the pryce of our redempcion and reigninge in heauē as our euerlasting rewarde whiche he graunt vs of hys mercy and charitie Amen ¶ Of the consyderacyon of thy selfe AFter this done then turne thy thought vnto the profunde and depe consideracion of thy selfe earnestly behold how noblye thy soule was created of God and made by his power of nought to his ymage and likenes Then consyder also how miserable fylthy and abhomynable it was made by orygynall syne in Adam and howe mercyfully thou arte redemed throwe the vnspekable loue and moost harde and paynefull satysfaction of thy lord Iesu Yet after thy baptisme thou hast innumerable tyme defyled thy selfe agayne by thy actual synnes turnynge thy loue and obedience from the sēpiternall goodnes which is god hym selfe by thy frowarde cursed and noughty wyl and arte become now more filthye more vyle than is the vnresonable beast Consyder well and marke into how manye euyls thou arte fallen by thy owne sinnes from the whiche euylles thou arte neuer able to aryse by thy selfe but only by the helpe of almyghte god by whom thou arte able to do all thynge that thou can do For by the true turninge or conuersion of thy loue to god and to all vertue thou mayst come agayne vnto the vnion wyth god Attende consyder earnestly that thou arte created therfore of god bycause that thou
fyue sensies and in al thy most innocent body and blessyd soule graunte me grace vtterly to extynguyshe and to mortyfie in my selfe all sensualytie and sensual delectacyon as in meate and drynke in worde talke in gesture or behauoure in seynge curyouse thynges to haue gaye and pleasaunte thynges to here newes and in vsynge my fyue sensies vaynely euery where wythout reasonable necessytye graunte me moost gracyous Iesu grace to mortyfye perfectly in my selfe all suche naturall and vnnessesarye comforte and solace by moost perfecte turnynge of my harte from all thyng wherein sensualytie wolde reaste and to lyfte vp of my harty loue and desyre to the for suche sensualyte delectacion naturall comfort makyth goostly exercyse vnsauery and more harder ¶ Good lorde graunte me therfore grace wyth all my power to auoyde out of my harte all affeccyon to any solas or comfort or to any sinne be it neuer so lytle whiche synne I woulde not vtterly leaue that all sensuallytie maye be mortyfied in me and so shal al goostly affeccion the better incresed to thy honour and glory ¶ Gracyous Iesu whiche waste forsaken of all thy frendes worldly sauynge only of thy blessyd mother whiche also dydest not regarde the pleasure or dyspleasure of any person and fleddyst al worldlye worshyp and honour graūte me grace for thy pure loue and honor vtterly to mortyfie in me all loue and worldly affeccion to any persō in this worlde For oft tyme the loue and feare of creatures wordly causeth me oftin to be redy ether to do that I shoulde not do ether to omyt that whiche I ought to do desirynge ether to please them ether fearing their dyspleasure And for this cause I do many of my good workes I feare me to receaue some honor or comoditie of them ether to exchewe some damage or confusiō at their handes Wherefore moost blessyd sauiour mortyfie in me by thy grace all the carnal affeccyon loue vnto my kynsfolke and to my frendes for theire benefytes so that wythout all accepcyon of person and pryuate loue I may syncearly loue in all men ye in myne ennimyes only the my lord god and thy blessyd Image graces vertews that I neuer flatter loue nor dessemble wyth any mans vyces but that I may indifferently and moost hartely wyshe and desyre the soule helthe of euery man Mortyfye in me good lorde al suche fauoure in ordynate whyche myght ingender in me any dysquietnes dystraccyon or desyre of person to haue hys fauoure fryndeshype or presence and thus paynte my harte and mynd wyth many fansies in the tyme of praier And when I shuld turne my hart vnto the it infectyth it and defyleth it as it were a very poyson of the loue of god ¶ Grant me good lord to loue the only and for thy sake to renūce and for sake the loue of al creatures that the ymage and memorye of the only maye remayne onlye in my mynde at al tyme and season ¶ O most blessed Iesu whose blessed soule was euer occupied and ful of heauenly cōtemplacion I moost humbly beseke the in the merytes of that precyous woūd of thy godly and most louinge harte graunte me grace by thy mightiful helpe most perfectly to mortifie in me the intolerable combreaunce of vayne and vnprofytable yea and vycious phancies whiche wonderfully do occupie my mynde moost commenly in the tyme of prayer though I do not consente vnto them yet they do defyle some what the soule and harte and makyth heuy the holy goost and do muche hurte and damage vnto the profyte in spirituall lyfe I knowelege most merciful lorde that all these cogitacions do aryse and growe by reson of my neglygens and vnmortifycacion bycause I do not dylygently laboure and wyth vyolence compel my harte to be occupied in good thoughtes but suffer it to wander both vicyusly and ydelly wasting my tyme and therfore when I wold turne in my hart and recolect my spyryte whooly vnto goostly thoughtes I fynd my harte laden wyth innumerable dystraccyons whiche greatly do hynder my profyt and encreace in perfeccyon Wherefore most louynge Lorde graunte me grace so deapely and perfectly to prynte in my hart and memorie thy blessid image the louely remembrance of thy moost bytter and blessyd passyon and death of thy moost ardent vnmesurable charyte of thy most low and profund humylyte of thy moost blessyd pouertie thy myldnes thy obedyens wyth all thy holy vertues with the memorie of al thy moost mercyfull benefites giftes graces geuen vnto me and all mankynd that the earnest oft memory of thes may occupie my hart alway and put out of place al the remembrance of other transytory thynges good or bad And the oft cogytacyon and memory of the may turne into a pure affeccion And the knowlege of the may also be turned into moost perfect loue And wyth my outewarde sylence I may haue holde also moost perfect sylence from the Iangelyng of al vayne fansies in my hart that thou only mayst rest ther in ¶ Most mercyful redemer Iesu whych sufferedst moost cruell kynd of passyon and death graunt me in the merytes of all thy paynes and passyons grace most perfectly to mortyfie in me al care natural passions as ioy and sorow hope and dread loue and hate and shamfastnes that nothyng may rest in my hart but thou only Lord. For when any of thes occupie my hart yea thoughe it be a thyng lauful yet the care the loue feare or hope sorow or hate of the thyng do greatly dystracte the mynd darkenyth the hart it mynyshyth deuocyon and make all goostly exercyse vnsauery and yrkesome Wherefore moost merciful Lorde ryd my my affeccyon desyre from al thynges vnder the that I may also dyspyse contēpne my self for the pure loue of the then shal no thyng make me glade nor sory but thou only So shall my hart be frea from al thing and from the care loue feare hope Ioy. Then shal I wyth ease by thy grace at all tymes recollect my whole spyryte inwardly vnto the and so in the and with the to rest to thy honour and glorie ¶ O moste meke Iesu whose pacyens and swettnes of hart was so great that thou wast not discontentyd wyth them that cruelly and paynefullye put the to deathe but of burnig excellent charitie thou praidist moost charytablely for them as thoughe they had ben thy deare frendes in merites of the whych thy moost pacyent passyon and thy most meke death whych thou sufferedst for me graunt me grace fully to mortyfie in my selfe al bytternes of hart angrines agaynst myne euen christen specyally that dothe aryse of a wyckyd or a cankeryd conscience and secreat enuy towardes myne euen chrysten for the grace which he hathe more then I whereby I should desyre him to fal to syn and to be as wyckyd as I or els should wyshe and goo about to obscure and hyde his vertue and grace lest he shuld be preferred and
the body dyeth when the soul departeth frō the body euen so doth the soule dye whē the loue of god is absent gone frō it These wyth such lyke as the holy goost shall teach the thou shalt put thy euen chrystē in mind of if it may stand with thy state calling specially such as thou hast charge of thy next neighbours or such that wyl and be able to take thyne instruction exortaciō perswading thy self that god wil require at thy hande the soules of them whome thou arte able and canste saue as though they were thy owne members Therfore thou shalt not Iudge nor conempnt any man Thou shalte not make sory nor harme any man but loue euery mā as thy selfe yea more in maner then thy selfe bycause he is better then thou arte The whiche thinge that thou mayst the soner optaine perswade to thy selfe that euery man is thy selfe For in dede we be one the member of the other as saynt paule sayth and therfore thou shalte be glad wyth and and of euery man be sory wyth and for euery man serue and do good to euery man that nedeth Do the workes of mercy bodely and gostly vnto euery man that nedeth wyth all thy harte as vnto thy selfe Wherfore accostome thy selfe that as sone as thou perceauyst any mocyon of dyspleasure or anger agaynst any other mā what euer he be or that any other vyce chance to come vpon the or into thy mynde lyfting vp thy hart swetly vnto god to put it away as the poyson of the deuyll wherewyth he goeth aboute to kyll or to mynishe thy charytye in the or to make the lumpish and vnlusty and so to staye the from profiting in gostly lyfe For somtyme it comyth of our owne tepyditie or coldnes that noughty and harmefull cogytacions put once from vs do returne agayne and are a greate inpedymente and let vnto goostly lucre or gayne yea thoughe we consente not to them specyally when we do not extend and stretch forth oure selfe wyth all oure powers and myghtes to thinges before vs that is to saye to go forwarde and increase in vertue and perfection nether wyth heuenly godly desyres continually as moch as we can to ocupie our hartes therfore the enmyes of our soule by our slacknes and tepidite fynde easely a way to returne agayne vnto vs al though some tyme such cogitaciōs do trouble wery vs not by our faute but by the only permyssiō of god for our exercise ¶ Aspyracions for this exercyse MOOST louing and most gracious lorde Iesu which being most rychest for my sake tokest vpō the most extreme pouertie grant me the grace of perfecte pouertie of spyrite ¶ Oh most swetest Iesu rauysh my whole harte loue vpon the which art only sufficient for the trew louers of the take from me the loue and affectyon of all creatures that I loue the only and purely ¶ Oh blessed sauiour which art the only ful rewarde that al thy louers aske seake and loke for content my hart my whole desire with the alone make me for thy sake to contempne al other thynges ¶ The practise of the seuēth exercyse to come to pure pouerte the loue of thy euē christē O Moost blessid Iesu whiche for mi sake and saluacion forsokiste all worldly loue and pleasure and honour and lyuidst and dyedst in moost perfect pouertie ¶ Graunte me grace to purge clense my affeccyon and soule not only from al temporal thinges but also from the knowlege the loue and remembrance of al creatures sauyng only them whome I can not lacke whiche I must neades vse for thy sake and in the only For moost mercyful Iesu whē I shuld lyft vp my whoole soule thought and desire to the then doth the knowledge or remembraunce or the loue of creatures pulle downe my desyre loue of my hart mynd vnto the memorie desyre loue of thē ¶ Graunte me gracyus good Lorde also grace now and for euer more to leaue vtterly the affeccyon and wyl vnto any venyal synne be it neuer so lytle which I wold not gladly amende that I may turne my whoole harte from al syn for Lorde Iesu thy mercyful goodnes soone forgeuythe venyal syn Yet sooner thou doyst forgeue a mortal synne that sodeynlye of frayltye we do cōmyt and do faythfully repent and forsake then a venyal that we wyllyngly do not vtterly abhorre and forsake in oure desyre And such smale synnes and fawtes yf they be not put away by repentance do let the holy goost to worke in me In lyke sort yf I retayne any thyng superfluus or for curiositie thy holy spirit can not worke thy true perfect loue in me Graunte therfore grace gracyus Lord to me nowe at thys present euer more to cast out of my hart al loue desyre of al temporal thinges what euer they be that be aboue bare necessytie And in my necessaryes to chose al way pore symplycytie and the more rude homely as becommyth true and vnfayned pouertie And also in the vsyng of my very necessaries suffer me not to haue any affeccion in thē but I may redely by contentyd for thy sake to lacke them and euer more symply and without al affeccyon and pleasure to vse them ¶ Graunt me grace mercyful Iesu at all tymes most straygthtly to kepe my sensies inward and outward from al superfluytie and vnnecessary vse from all vanytie and ydelnes and to kepe also my bodye in homlye symplycytie in al sobryetie and all povertie that nether the desyre loue affeccyon or memorie of any thyng that longyth to my bodie may at any time let my whole hart desyre loue and thought to tend and turne vnto the the moost louyng and blessyd delyght of my soule ¶ Graunt me most gracius sauior Christ grace not only from the botom of my hart to abhorre and detest al syn and vyce but al so to desyre and to be so enamoryd with the loue of al vertue be they neuer so excellent and many that for thy loue and honour I wold labour and trauell for to haue them al yea yf they were as many in number as are dropes of water in the mayne sea that I myght for the vehement loue of the crucyfie my bodie from vyce and adorne my soule wythal vertue and so to become lyke vnto thy most gracyus humanytie whose bodie was paynefully crucyfied soule adornyd wyth al vertue But specyally graūt me grace to haue mooste ardent desyre of perfect and profunde humylitie and grace most earnestly to labour for yt euer more desyryng to be contempnyd dyspysed rebuked and shamed wyth confusyon and from my hart to iuge my selfe very worthy of al contempt shame rebuke confusion Make me sory good Lord whā any honor benyfite laude or prayse be geuen to me ¶ Graunte me also merciful Iesu the thre doughters of perfect mekenes Moost redy obedyens both vnto my superiors and vnto al creatures in al
blessyd Iesu whiche art al only ynoughe for my soule make me to forget al creatures to know loue and se the only ¶ The practise of the eight exercise to come to a lyfe wythout any creature delectacion or synne O Most blessid god mi most swetest fauyoure Iesu sōne sempiternall of the heuēly father one god one substance one blessed essence with the same father and holy gost which by thy most holy Incarnacion tokest oure frayle nature vpon the in one personage of god man that thou myghtest brynge vs the blessyd vnion in thy gloryous godhed here by grace in heauen by glorye and blysse And amonge al thy most feruent affectuous prayers that thou madest for thy blessed appostels and for all thy electe the nyght that thou were betrayed thou moste hartely most deuoutely most feruently desyredst of thy celestyall father that they all myght be one as thou and thy father are one I most humbly and most hartely beseke the my moost deare sauioure Iesu graunte me grace to come to the perfecte oning and vnion with the my lorde god the whiche vnion requyreth most perfect barenes and forsakyngein my soule of all maner of sinne of all delyght and of al creatures And vnto thys blessed and necessarye barenes I can not come wythoute thy singuler grace and speciall healpe For the purenes in the soule from the thre makyng a man very goostly heauenly and angelical and is the syngulare and only gyft of the. Wherefore of that infynyte and mercyful charyti that caused the to hang al nakid barē and bare of al cōfort and consolacion vpon the crosse for me graunt me grace to lyue as nyghe as it is possyble without al syn mortal and venyal that I may strongely withal might turne my hart and set all my minde vpon the goodnes and the vehemēt desire of the. For the lest venyal that is doth let that my soule can not be knyt and vnytyd vnto the. Graunt me therfore grace good Lord that I may so obserue and kepe bothe my soule and bodye that I maye not moue one ioynte or finger but only for the and in the no sin venyal may please me at any tyme for it selfe that mi soul mai be as bare and as cleane from al syn as it was creatyd of the. Most mercyful sauyor Iesu graunt me grace to lyue withoute al delyght or pleasure And where that is very harde and almost impossyble graunt me grace to haue the desyre vnfayned affeccyon to wante all delyght For good lord when I seke or take any delight in my selfe then dost thou most Iustly take from me the delight the pleasure swetnes that I shoulde haue in ye. ¶ Graunt me grace therfore good lord with al my harte and myght to desyre the lacke and wante of all delyght in any thynge sauyng in the only That I may wysh and desyre the breade that I must nedes take for necessite myght sauour no more to me thē doth a stone for my pleasure but onlye for thy glory and worship whych diddest create breade wyth swetnes sauoure bicause thou wilte haue it so Therfore lord grant me grace to tayst swetnes in it but not to remayne therein but immediatly to turne my harte and thought vnto thy prayse and honour and sauour and tayst how swete delectable thou art whiche hast spread as it were partes and porcyons of thy blessed swetnes and admyrable delyght amonge thy creatures Thus make me to vse al creatures whiche haue any delyght or swetnes in them voide of sinne ¶ Graunt me grace vtterly to exchewe all sinful pleasure and all delyght that hath anexed vnto it any synne ¶ Graunte me also moost mercyfull Iesu to make bare my soule and to auoyde vtterly out of mynde al the memory and phansies and the desyres of all creatures that my whole mynd and desyre wyth my whole hart may approch and draw neare and be Ioyned and vnyted into the hauyng no inpedement by the memorie or desyre of any creature ¶ Graūt me that my whole hart thought be al together occupyed wyth the contēplacyon of thy blssyd godhed that I may perfectly se and perceaue howe thou workyst al goodnes in al thinges be it neuer so lytle and smal as the waggyng of one fynger for that mocion commyth of the soule and thou geuyst al lyfe and al power vnto the soule for only thou art the lyfe of the soule Thy myghtful grace graūt me moste gracyus Lord Iesu to labor wyth al dylygence to come to the perfect puryficacyon and purgacyon of my vnderstandyng and my memory from the phantasies and memorie of al creatures according to thy holy example whiche hangedst on the crosse al nakid and bare of al comfort or consolacion that I maye rather desyre for the loue of the to suffer payne then pleasure sorowe then delyght sowre thē swete rebuke then honor disprayse thē prayse lacke want then habundance plentye That thus cleauyng vnto the in a pure hart I may be made one spyryte with the. And for as much as thes two most noble and excellent vertues loue and mekenes do syngularly and specyally helpe me to this goostlye vnyon I mooste humbly beseke the mi most deare and most louyng Lorde Iesu graunte me thy grace that I maye by dayly and dylygent labour and gostly trauell come to and attaine perfecte charitie and perfecte mekenes ¶ Graunt me thy grace that these most gostly and most true wordes may be depely prynted in my hart and belefe that I may euermore where euer I be remember thē often tyme recorde them wher euer I goo wyth most perfect knowlege and belefe of them These wordes I saye good lorde I may alwaye beleue them and mynd them that is to saye I am nought I haue nought I knowe nought I can nought I desyre nought but one These holy wordes often mynded truly thought vpon and faithfully beleued bryngeth a man vnto these two moost worthy vertues mekenes and loue For trewe and perfecte mekenes beleuith and saith I am nought I haue nought nor I can nought And this is very true For of my selfe I am nought For all that I haue or that I cane thou hast created and made of nought both in bodie and in soul and wyth a thought canst bryng me and al that thou hast wrought in me to noughte Ther is nothing in me that is not thine only worke saue only sinne And what soeuer I haue of thy creatures of thy giftes that is not of my selfe and excepte I haue the wtal it is all to gether nought worth to me shal come to nought And verely of my self I am impotente wythoute all wysedome and knowlege ful of misery and sinne not able to styre one fynger to do any good thyng but only sinne without thy helpe Trewe loue and charytie sayth alwaye I seke and desyre nought but only one That is the only good lorde Iesu whiche art only ynough for
dysfygured and fully defaced it in me wyth innumerable synnes dailye fautes vyces and imperfeccyoÌ„s and haue brought and made my soule farre vnlyke that my lord god Wherefore now I moost humbly beseke the in that the moost blessed and burning loue which mouid thi mercy to make me lyke the to redeeme me with so cruel payneful and shameful death and passyon of my lord and sauyor Iesu thi only most dear sonne consume burne vp vtterly destroy in me al my vnlykenes toward the in me al mi sinfulnes mi vices al mi fauts and my imperfeccyons al my inordynate passyons and redynes to syn al the mysorder and abuse of my sences inward and outward al noughty and inordynate affeccyons to any creature al my impacyens and scrupulusenes And grauÌ„te me most deare Lord and most mercyful father with most burnyng desyre at this tyme and euermore to aske and most vehemently to craue of the my most gracyoê° lord the perfect lykenes in me of thy most gloryus and blessid soÌ„ne my Lorde Iesu ¶ Oh mercyful Lorde and most gracyous god wochsafe to adorne and decke my bare soule withal those moste holy vertues and graces that he was adorned bothe in his blessyd dyuynitie and his holye humanitie most specyally with those vertues whyche apeared in hym in the tyme of hys mooste shameful death and payneful passion ¶ Graunt me the perfect affeccioÌ„ and most harty desire of most lowe mekenes by most perfect abyection and contempt of my selfe desyryng from the botome of mi harte now and euer to be abiect and vyle ¶ Graunt me most perfect desyre and affeccyon of most perfect pouertie pacyencie and charytie and in thes vertues mooste busely dyligently and affectuuslie to trauel and exercise my selfe in them Specyally by moost ardente and burnyng desyres and most deuout and coÌ„tinual prayers vnto the vntyl that I may feale in on selfe in al dammage wrongs rebukes sclanders pains yea in the time when grace is subtracted taken away from me then to haue a most harti desyre to suffer most hartly al greues for the loue of the and so perseuer vnto the end that I myght herein be conformable and lyke vnto my Lorde Iesu that suffered of pure charitie so moch so many greuus paynes to thy honoure and glory and for my saluacyon Amen THat day that thou doyst vse this exercise thou shalt haue oft in thy mynd such desyres shorte prayers euery where where euer thou be and lerne to force thy hart with most harty affeccion and earnest desyre to remember them and wishe for the in thy mind and to desyre the crying most hartely earnestly and deuoutly in this maner or lyke ¶ Aspyracyon for thys exercyse ¶ Oh mooste blessyd sauyor Iesu howe vnlyke am I vnto the which art so gracyous so good so ful of grace and vertue And I wretchyd synner am ful of al vyces wyckednes dystroy good Lord al my sinneful deformyties and restore in me thy blessyd image to thy honor and glorye ¶ Oh merciful Iesu that died for my loue make me to dye to al the world for the true loue of the. Mortifie in me al impacyence al inordynate passyons and affeccyons to any creature that thou myghtest haue al my loue and whoole hart ¶ My most gracyous Lorde and sauyoure Iesu put in my soule and hart most perfect pacyence obedience most perfect charytie with all other of thy blessyd vertues that it may be lyke thy blessed humanytie ¶ Oh blessyd loue of my soule set me so on fyre in thy loue that I may thinke that all payne shame confusion and turment that is possible to be suffered is to lytle to be sufferyd for the that al my delyght and desyre may be in the myddes of al my prayer to suffer for thy loue al thing swete Iesu ¶ Swete sauyour Iesu whiche dyddest suffer moost payneful death for my sin mortyfie in me by thy specyall grace the great redines vnto sin in me al my viciousnes fautes al my negligences and imperfections that I may come to the goostly vnion in the by moost burnyng loue and ardente charytie THou must moost feruently desyre aske in thy harte and deuoute mynd contynually of god that thou maist be made lyke conformable vnto his blessyd crucified humanitie specially in this point that thou in al thynges neuer seke nor desyre any thyng that partayninge to thyne owne selfe or thy owne commodytie but only that whiche belongyth to thy lord Iesu how thou mayst moost feruently perfectly honour serue and please and be lyke hym euermore And how thou mayst most exactly forsake thyne owne wyll and contempne thy selfe and loue hym forgettyng in maner thy selfe and al thynges And for the vehemente burnynge loue of hym thy mynde may runne so muche vpon hym that thou dost take no hede nor consyderest not what is bytter what is swete nether hour time nor space nor place nor markest not one persoÌ„ from another but in al thynges thou must seke consider and remember thi lorde god and hys blessid wil pleasure and honour seing verely thy sauioure christ in his members And thus doyng thou doyst lyue a contemplatiue lyfe in an actiue life For in thy outwarde doynges thou hayst contemplacion goostly of god and fyndest hym euery where and in euery thynge specially thou do recollect thy selfe wholy and dost enter into thy hart and serchynge the bottome therof resoluyng and resigninge thy selfe dost put thy selfe wholy in the handes of god For then thou arte in maner transformed into god or deifyed And vnto what thynge soeuer thou turne thy selfe to and what good worke soeuer thou doyst thou shalte thinke that god doth it and not thou And to forder the in this goostly exercyse thou must indeuer thy self as nere as thou canst in al thinges euer more choose that whiche is most to goddes honour or most lyke vnto chryst and his example or most profytable to thyne euen chrysten or most against thine proper wyl or most grefe and payneful to thy body wyth dyscrecion or moost rebukeful worldy whereof thou arte wordly ashamed so it be not sinful Euer thou must crye out vnto thy lord god in thy hart vnfainedly I am nought I haue nought I can do nought but sin only I seke nought I desyre nought but Iesu a lonly Yf thou do this truly contynewe faithfully in thys spyritual worke and trauel god at length wyl without dout here thy dyligent knockyng and delyuer the from al the trouble goostly from al the tumulte noyse and coÌ„beraunce of cogitacions and fansies and from al earthly affeccyons which thou canste by no better meane put away then by the contynual and feruent desire of the loue of Iesu the whiche desyre he muste nedes in spyre in the and geue it and worke it in the whiche he wil very wyllyngly and redily do so thou in the meane time do feruently aske by mooste deuout prayer yf thou wylt
the blessyd sacryfyce of masse wyth harty deuocioÌ„ callynge to god most hartely to renew and encrease his loue in the. Fourthly thou must receaue as often as thou mayst conueniently the blessed sacramente or at the least receaue the bodye of our sauioure Iesu spiritually Fyftly thou must reade once in the days and haue medytacion of some good vertuous and holy lesson that thou mayst be the better therby Syxtly thou must exchew and auoyde as neare as thou canst the company and famyliaritie of al persons of what estates soeuer they be yf they may be occasion to the to omyt any good exercyse or to do any sinne be it neuer so lytle ¶ The fyftene impedimentes THe fyrst impediment whiche is in maner the grounde of al sinne as saynt Augustyne sayth is the loue of thy selfe and of thy owne commodytie and profyte the subtyle nature of manne sekyth the owne commodytie in al thinges and is not perceiuyd excepte thou take very greate hede and serch depely the very ende and trewe purpose in al good thinges that thou doist or euylles that thou doyst exchew For in al thy good dedes thou doyst and in al sinne that thou flyest yf thou loke wysely and depely dost searche the cause hereof thou shalte fynde that thou doyst oftentyme seke more thyne owne commodytie then the synceare and pure loue and wyl of god For sometyme thou shalt fynde that thou desyrest and laborest for vertew and doyst praye and vse good exercyse bycause thou wold come to the blysse of heueÌ„ and flyest sinne to escape the paynes of hell and purgatory in thys sekest thou not purely the wil of god but the commoditie of heuen and the exchewynge of payne Trye thys and aske thy selfe yf thou were sure that thou shouldest neuer come in heauen nor neuer haue rewarde for this good deedes and verteous life but neuer the lesse yf it were the pleasure of god that thou shouldest suffer hel paynes for euer whether thou woldest neuer the lesse do as wyllyngly as gladly as many good workes as dylygently flye sinne for the onely wyl and honoure of god as thou woldest do for feare of payne and for loue of heauen Yf thou feele thy selfe in thys mynde and good wil in al thy dedes plainly then doyst thou not seke thyne owne coÌ„moditie but purely goddes wyl and honor For this woldest thou do whether god wil rewarde or regard it or not so it be his plesure and honoure In lyke maner in oure dedes we seke ofte tymes oure commdytie before man We oftetime exchewe euyl bycause we wolde be ether praysed honored ether we wold not be rebuked or punished Some time we esteeme oure exercises and doynges streyte Thus we fal into goostly pryde or els we delight in our swet thoughtes and sencyble deuocion or in our swete teares and set so much by them that if we feale them not or if they be subtractid and be taken frome vs then we waxe dull heauye and sorye and vndeuoute and haue no corage to go forward in good lyfe thus we fal into goostly glottony or auaryce whiche is wery perylus A gaynste those greate dangers goostly we must study to do goostly and bodely for the pure and only loue of god without al respect or regard of reward only bicause that the dede prayer or exercyse doth please god and bycause that I am bounde to do al that I can wyth al the myght and powers of my bodye and soule of very pure loue to honoure him selfe and to rest in hym wythout scruple of bond or custome wyth a certeine inclinacion of inward loue as my hart wer taught inwardly by god that suche good dedes and vertue shoulde please hym and in no wyse to seke any secreate comfort commodytie or consolacyon of the spyryte or soule but rather for goddes sake to desyre al desolacyon aduersytie and derelyccion at the pleasure of god The second impedyment THe second impediment is affeccion loue and care of temporal and corruptyble thinges of this worlde What is thi inordinate loue towards creatures Playnely al that loue which infectith dystractyth or troublyth the mynd of man or caussyth a man to desyre to haue thys or that to hear or se this thyng or that except it be only for the pure and only honoure of god And chiefely the couetousnes or loue of certeine or peculiar thingê as of money of housyng of garmentes or ornaments of napkyns of bokes of exquisite and fyne housholde stouffe of other commodities apperteining vnto their daily vse whether they be necessary or superfluê° in the which thynges they rest with a certayne sensual pleasure and delyght vnto the whych they are so affeccionate and al together geuen yf that thes thinges should be taken from them they wolde be euyl contented Thes maner of parsons be very proprietaries before god For the pouerty of the spirite that the gospel teachyth consistyth pryncipally in this pointe That a man shulde possesse these transitorye thinges that he shulde remayne lose from al loue of them from all affeccioÌ„ toward them froÌ„ al rest in them as thoughe he had them not So that at the pleasure and wyl of hys prelate he shulde be euer redy to forgo them gladly wold find in his whole hart without any gruge wyth quyetnes and gladnes to forsake theÌ„ vtterly and suffer them to be taken frome hym And that he do nether desyre to haue nor to holde theÌ„ neather to forsake or geue them but only as it may moost please god for his moost honour And thoughe carnal affection do gruge and murmure that maketh no greate matter so he vtterly in hys harte and wyl wolde be ryd of such noughty grugyng for in tyme by grace he shall ouer come it For his mynde ought to be so fre and nakyd from them that he may at al tyme offer vp hys harte frely to god what euer chanceth or fortunyth to hym wythout trouble at the lest in hys wyll inner desyre he may be at quyet rest He must therefore not only ryd hym selfe and do away the thynges that he hath superfluus vnnecessary and al such as he hath only for pleasure and curyositye but also in suche thynges as ar very necessary he must take no delight nor pleasur At the least he must not rest in the pleasure whiche he fealyth in them Ye rather let hym learne to be wery of such burden of necessitie and be euer desyrous of moost extreme pouertye and barenes that he may be more conformable and lyke vnto his master and sauior christ whiche honge al nakyd on the crosse not only of fryndes and of bodely comfort but also of al delyght and pleasure ful of bytter sorow and payne ¶ The thirde impedyment THe thirde impediment is the vnmortyfied sensualite by the whiche men be very ready to gadde abrode in their affection mynd and turne them selues to the pleasure and delyght that we haue to se fayre thynges