[These ben the chapitres] of thys tretyse [of ye seuen poyntes] of trewe loue and [--] euerlastynge wysdom drawen out of ye booke yt is writen in latyn and and cleped Orologium sapiencie/ Book of divers ghostly matters. This text is an enriched version of the TCP digital transcription A21551 of text S108366 in the English Short Title Catalog. Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 367KB of XML-encoded text transcribed from 150 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 B11684

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. B11684) Transcribed from: (Early English Books Online ; image set 159995) Images scanned from microfilm: (Early English books, 1475-1640 ; 1:6, 1656:5, 1788:15, I-4:5) [These ben the chapitres] of thys tretyse [of ye seuen poyntes] of trewe loue and [--] euerlastynge wysdom drawen out of ye booke yt is writen in latyn and and cleped Orologium sapiencie/ Book of divers ghostly matters. Seuse, Heinrich, 1295-1366. Horologium sapientiae. aut Benedict, Saint, Abbot of Monte Cassino. Regula. aut Peter, of Blois, ca. 1135-ca. 1212. De XII utilitatibus tribulationis. aut [296] p. : ill. [By Wyllelm̄u Caxton] by desiryng of certeyn worshipfull persones, Emprynted at Westmynstre : [1491]. Printers' device (McK. 1a) at end of section two. Imprint and contents from colophon; printer's name from part 1 colophon; publication date from STC. In three parts, each with caption title and separate signatures. "Seuen poyntes of trewe loue and euerlastynge wysdom" (first part) is extracted from: Suso, Heinrich. Horologium sapientiae; "The xij. profittes of tribulacyon" (second part) trans. from Peter Blois; "A compendious abstracte .. out of the holy rule of saynte Benet" (third part) is abstracted from: Benedict, Saint, Abbot of Monte Cassino. Regula--Cf. STC (2nd ed.) 3305 and 20412. Formerly also STC 13827. Signatures: A-M8 A-D8 aa-bb8 cc4. Imperfect: British Library copy has part 2 only; Cambridge University Library has part 2 only, which lacks A8; Durham Cathedral Library copy lacks all before signature K and parts of ² D; John Rylands University Library of Manchester copy is torn, tightly bound, and stained, affecting legibility; bracketed words in title supplied from STC (2nd ed.). Reproductions of the originals in the British Library (reel I-4:5), the Cambridge University Library (reel 1:6), the Durham Cathedral Library (reel 1656:5), and the John Rylands University Library of Manchester(reel 1788:15).

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 eng Mysticism -- History -- Middle Ages, 600-1500. Devotional literature -- Early works to 1800. eebo [These ben the chapitres] of thys tretyse [of ye seuen poyntes] of trewe loue and [--] euerlastynge wysdom drawen out of ye booke yt is writen in laty n/a 1491 300 62424 34 0 0 0 0 0 5.45 B The rate of 5.45 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2014-02 Keyed and coded from ProQuest page images 2014-03 Sampled and proofread 2014-03 Text and markup reviewed and edited 2015-03 Batch review (QC) and XML conversion
〈…〉 of thys tretyse ●… s of trewe loue and 〈…〉 euerlastynge wysdom drawen oute / of the booke that is writen in latyn and cleped Orologium sapiencie / Of the propirte and the name / and loue of euerlastynge wysdom / and how the disciple therof shall haue hym in felynge of that loue / as wel in byternesse as in swetnesse . Cap̄ . j . Of the loue of Ihū in his byter passion that he suffred for man / and how man shall enforme his loue ageynwarde to him . Cap̄ ij . How the disciple of Ihū euerlastynge wysdom shall gladly suffre tribulacions and aduersitees for his loue by ensample of his suffraunce & of his chosen louers . Cap̄ . iij . How the forseyde disciple shall keepe hym in trewe goostly lyfe that is groundid in the loue of Ihesu / and how he shall flee and eschewe that is contrarye therto . Cap̄ . iiij . How the forseyd disciple shall lerne to kunne deye and desyre to deye for the loue of Ihesu . Capitulum . v. Of the souereyne loue of oure lord Ihesu shewed in the 〈…〉 dy / and how hit sha●… that longith therto . Cap. 〈…〉 How the forseide disciple shall in all thyngys loue preyse and worship god euerlastynge wysdom / & how he shall wedde hym to hym and become his disciple / Capitulum . vij

MY moost worshipfull lady after your hygh worthynesse & derest loued goostly douʒter after your vertuous mekenes / I youre symple trew hapeleyne vnworthy to haue name of fader / consideryng youre excellent wisdom bothe to god & to the worlde & ēlynge in experience by the sparcles of goostly communicacyon the hete of the fyre of loue to oure lord Ihū / that he of his grace hath sente in to youre herte / for to norysshe sumwhat and fede that gracyous fyre of loue ( and to comforte youre goostly wysdome namely in thys wickyd worlde that is full of deceyuable wisdom and faste feyned loue / I am styred to write after my symple cunnynge to yow /

As ye deuoutly desyre a lytyll shorte treatyse of euerlastynge wysdom and the trew loue of Ihesu / drawen oute in englysshe of that deuoute contemplatyf boke writen clergealye in latyn the whyche is clepid the / Orologe / of wysdom and that name was gyuen ther / to as hyt is seyde in the proheme of the selfe boke by cause that the mater therof was she wyd to hym that wrote hit as in a visioun vnder the figure and liknes of a wonder fayre Orologe / setet & arayed wyth passynge fayre Roses and wyth symbales swete sownynge that geuen wonder likynge and heuenly sowne styrynge and excytynge vpwarde to heuene the hertis of all that heryn hit / Of the whiche boke the processe stant for the moost partie in goostly reuelacyons and deuoute ymagynaciouns in manere of spekynge by twix the mayster euerlastynge wisdom and the deuoute disciple that wrote the boke whos name is not vnknowen to vs but as we mowe sothely byleue it is writen in the booke of lyfe Neuertheles as hit shewyth he was a frere prechou re /

But in as moche as in the forseide boke there ben many maters & longe processe touchyng hym the wrote hit & othere relygyous persones of his degre the whiche as hit semyth to me were by lytil edificacion to write to yow my dere lady and to othere deuoute persones that desyren thys drawynge oute in englysshe

Therfore I leue suche matere and take oonly that that me thynkith is most edifyenge to yow & also I folowe not the procese of that boke in ordre but I take the maters in sondre places as thei acorden to my porpose Ne I translate not the wordes as they ben writen one for another that is to seye the englysshe wordis for the latyn wordes By cause the there ben many wordis in chargeable termes the wyche wolde seme vnsaueri● soo to speke in englysshe .

And therfore I take the sentence as me thynkyth moost open to the comyn vndirstandynge all the processe of the forseyde boke that is to stire deuoute soules to the trew loue of oure lorde Iesu the euerlastinge wysdome of the fader of heuene after my symple vndirstandinge hyt may be comprehendid as in effecte in to vij . poyntes that longen to the trew loue of oure lorde Ihū after the vij ʒiftes of the holy goost the whiche is souereyne loue of the fader and the sone and welle and rote of all trewe loue / And whyche these vij poyntes of loue ben hit shall be declared after in the proeme of this trete that stant in a deuoute ymagynacyon how the forseide disciple cam first to the scole or trew diuinyte and how the souereyn doctoure euerlastynge wysdom Ihū tauʒte hem these vij poyntes of his loue of the whiche thys tretys is writen in englisshe / But yet at the begynnyng of thys werke touchynge myselfe Sothly I knowe myn variaunce in wille therto For somme tyme for loue and lykynge that I haue had in the forseide boke / Orologium sapiencie And also for goostly comforte of yow specially and other deuoute persones that desiren hit . I haue be styred to the translacyon therof in to englysshe in maner before seide But there with considerynge the multitude of bookes and tretees drawen in to englysshe that now ben generally communed my wyll hath ben wyth drawen dredynge that werke somwhat as in waste Neuertheles for also moche as the kynde of man in thys lyfe hath lykynge in chaunge of diuerse thinges bothe bodely & goostly & somme folke delite in on in & some other & feling miselfe let not therby fro other gostly excercises but rather comfortid whan I haue leyser & tyme I haue take vpon me that symple werke in certeyn times whan myn affeccyon fallyth therto after that oure lorde Ihū wille sende me his grace in thys place of grace for the whyche grace in alle thynges as hit is nedeful to me in thys wrecthed life I beseche alle you that reden or heren thys trete to preye to hym that is welle of alle grace oure lorde Ihū crist that he for his grete mercy graunte hem alle that reden hit some new goostly comforte and encrese of grace therby and goostly taste , to haue of that heuenly wysdom that is crist Ihū and trew loue in hym the wyche is tretid in thys boke AMEN .

Sentite a domino in bonitate & in simplicitate cordis querite illum qm̄ inuenietur ab hijs qui non temptant illum apparet autem eis qui fidem habent in illum Prohemium

THese wordis that I haue sayd here of euerlastynge wysdom ben thus moche to seye in englysshe . Felyth oure lorde in goodnes and sechyth hym in symplenes of herte / For he is founden of hem that tempten hym not and he apperyth to hem that haue fayth in hym There was sumtyme a deuoute disciple of wysdom the whyche after that in his ʒouthe hadde goon to diuerse scoles and leryd sondry sciences of mannes doctryne and wordely wysdome after whan he came to more age & was touched by grace to the trewe loue of oure lorde Ihesu thought moche veyne trauayle in the forseyde sciences Werfore he preyed contynuelly and deuoutely to god that he wolde not suffre him depart fro thys lyfe till he cam to the knowlechynge & the kunnynge of sothfast and souereyn philosophie /

And in the meane time as he wente fro studye to studye and fro scole to scole sechynge bisily that the he desyred but in no maner sothfastly he kowde not fynde it but oonly as it were an ymage or a lyknesse therof It befel vpon a tyme after as he was in his deuoute meditacyouns and preyers there apperid to his sighte a fayre / and a wonder grete and large rounde hous like to the spere of the firmamente all of bryghte shynynge golde sete all aboute wyth faire precious stones In the wiche hous that was departid in the myddes there were tweyne mansyouns one aboue / a nother by nethe / and eche of hem conteyned dyuerse doctours and maisters and wondir many disciples accordynge to hem In the nether mansyon were maystres and disciples of all naturel sciences and of all craftes vndir sonne / The whyche had all as it were a manere veyle vpon her faces / and amonge the grete swynke and trauayle that they hadden eche of hem in his science and crafte they were comfortid wyth a maner of swete drynke whyche quenchid not fully thirste but hit gendrynge a manere of drynesse that made hem more thyrstelewe & more And whan the forseyde disciple had abyden a while in the scoles and tasted of her drynke his stomake ouertorned and byganne to haue a vomete / wherfore he lefte the scoles and forsoke these sciences and wente vp to the seconde mansyon the whiche was wonder fayre and in dyuerse maner curyously depeynted & arayed / And whan he came therto and stode byfore the doore / he fonde there thys maner superscripcyon This is the scole of sothfast dyuinyte wher the maysters is euerlastynge wisdome the whos doctryne is soothfastnesse and trouthe & the ende euerlastynge felicyte / And whenne he hadde redde thys superscripcyon in all haste he entryd in to that scole coueytynge wyth alle his inwarde desire to be made a disciple of that scole wher bi he hopid to come to that ende that he had longe desired . But in thys scole were thre ordres boothe of disciples and of doctours summe sitten on the grounde by the dore the whiche lackeden trewe taste of heuenly diuinite and hadden her beholdynge and syzte to thoo thynges that were withoute for the They of the secounde ordre profitid not feruentli but in maner semid as thei stoden stille But they that were of the thridde ordyr saten nygh the maister and they dranke of the water of helful wisdom that came oute of his mouthe / and they were made so drunkyn that they forgeten hem selfe and alle other worldely thynges Hauynge her hertis and her eyen euer vpwarde to the mayster and feruently weren rauisshed in to his loue & heuenly thynge And whenne the disciple hadde besely beholden these thynges he was gretetly a wondrid and namely of that thynge that in one scole and of one sothfastnes ther was so grete diuersite and vnlyknes in many maystres & disciples / & thenne he herde as hym thought a voyce spekynge to hym these maner wordis Thoo thre ordres that thou hast seen ben thre maner of studyenges and techynges of holy writte The firste manere is flesshely and that hauen they that ben copiouse and habundan one the letter science wythoute the spirite whyche the more kunnynge that they haue the more they ben blowen and fillid wyth pryde and ben noyous boothe to hem selfe and to other The whiche seke noʒte in her kunnynge goddis worshyp and louynge ne her soule hele or edificacyon of hem selfe and other but they been al only aboute her owne worldely promocyon The secounde maner of lernynge and techynge of holy write is bestely and that is in hem that in scole exercisen in a symple maner and sechen thoo / thynges that ben nedful to soule hele / but they ben necligent and slow to profyte in feruour of charite and loue to god and heuenly thynges The thyrdde maner is sprituel and goostly and that is in hem that wyth alle here myʒtes and hertely affeccyon trauaylen / & besien hem to gete thoo thynges that longen to perfection So that as here vndirstondynge profytith in kunnynge / So her soules & her affection bē fillid wyth the wisdom of god the whiche tasten and beholden the swetnesse of oure lorde and by here kunnynge holy write techyn / and leden hem selfe / And other in to a blessid ende

Wherfore the blessid disciple leuynge alle the tother scyences sodenly desired to haue his abydynge and dwellynge wyth hem and suffred hym than to be a trewe disciple of that heuenly mayster euerlastynge wysdom / And so by necligence to the mayster he spake to hym in thys maner O thou souereyn and euerlastynge wisdam sithe hit so is that alle men by kynde desiren for to haue kunnynge / & in the that art vniuersal prince and actour of kynde all maner tresoures of wysdom and kunnynge ben hydde and also thou arte maker of all thynge and hast all maner of science and alle thynge thou seest and knowest therfore I aske of the wyth a grete desire wyth alle myn herte that thou open to me the tresure of thy souereyn wysdome and that compendiously and in shorte wordis / For they that now ben liueng / and hauen likynge in shorte speche and of makynge bokes is noon ende , alle the worlde is filled with dyuers doctrynes / and there ben a thousande maner of leuynge One lyueth in thys maner and another iij that maner

There ben also so mani bokes and tretees of vices and of vertues and of dyuerse doctrines that thys short lyfe shall rather haue an ende of eury man thanne he maye other studye hem or rede hem wherfore thou euerlastynge souereyn wysdom I desyre and aske of thee that thou teche me in schorte maner of that heuenly diuinite the whiche wythoute errour stondyth in the wysdome & in the trewe loue of the blessed lorde Iesu The mayster euerlastynge wisdom answerid thus My dere sone wylle thow noʒte sauoure in conninge to here / but drede me here now and shal teche the thynges that ben profitable to the I shall gyue the achosen gifte for my doctrine shal be thi life wherfore takynge thy begynnynge of helfull dysciplyne at the drede of god / the whyche is the beginnynge of wisdam I shall teche thee by ordre / vij / poyntes of my loue wherein stant souereyn wisdam and the perfectioun of all good and ryghtwys lyuynge in this worlde Septem puncti a amoris Iesu xpmprimus punctus .

The firste pointe is the maner and the propitte of me and my loue and how thou shalte haue the to me in felynge of that loue as wel in bitternesse as in swetnesse The secounde poynte stant in declarynge of my loue in my bytter passioun that I suffryd for thee in confermynge agen thy loue to me / The thridde is in gladde suffrynge of trybulacyns / & aduersitees for the loue of me by example of my suffraunce and of myne chosen louers the suffryd dysese and paynnes for me . The fourth is how thou shalt kepe the in trew goostly lyfe that is groundyd in the loue of me / & how thou shalt flee and eschewe alle that is contrarye therto be whiche thow myʒt displeyse me The fyfthe shal teche the to kunne dye for the loue of me The sixte poynte is in declarynge of my souereyne loue shewed in the holy sacrament of my flesshe and bloude for thee and how thou shalte worthely receyue hit and worship hyt for the loue of me The seuenth poynte techith the how thou shalt in all thynges that thou seest kunne loue me and worship me / and wedde the to me by trewe loue of me / and become my disciple / Thenne spake the disciple and seyde . O heuenly doctour and souereyne mayster euerlastynge wisdom this hit is that I haue longe tyme feruently desirid and wyth all my besynes souʒte / O lorde well were me yf I cowde thys lesson of loue declared in the vij . forseyde poyntes of loue What shulde I more desire for Seynte austyn seyth / Loue perfitly and doo what thou wylte / But now for as moche as there maye noo man loue perfitly thynge that he knowith not therfore teche me yf hit by thy wylle after the firste poynte a fo reseyde / What is the propyrte of thy name and that maner of thy loue / and so forth by processe that I maye knowe how that hye wysdom and lesson of loue comprehendyth in vij . poyntes beforseyde / The mayster euerlastyng wisdome seyde firste /

Of the propyrte of the name and the loue of euerlastynge wysdom . and how the disciple shal haue hym in felynge of that loue as wel in bitternesse as in swetnesse . Cap̄ . j .

FIrste yf thou wylt wite the propirte & reason of my name / thou shall vnderstonde that I am clepid of hem the lyuen in erthe euerlastynge wysdom / the whiche name is moost conuenient and lest acordinge to myne nobleye / For though hit soo be that euery persone of the holy trinyte taken by hi● selfe his wisdom . and all the persones to gedir ●n euerlastynge wisdom Neuerthelesse for as moche as wysdom is applyed propirly to the sone / and also hit fallith to hym by reason of his generacyon specyally / Therfore the byloued sone of the fader is taken and vndirstonde in that maner sygnificacion of wisdom custumably now as god / and now as man .

Now as he that is the spouse of his chyrche . And now as she that is the spouse and wyfe of eueri chosen soule that may seye of hyr euerlastynge wisdom .

Hanc amaui & exquisiui eam sponsam michi assumere & amator factus sum form●… illius .

She seyth thus I haue loued and I haue v●…terly sowʒte fro my youthe and I haue desirid for to haue hyr to my spouse / and I am made a louer of hyr forme and schappe / and also in the selfe boke thus seyth .

Super salutem & omnem pulcritudinem dilexi sapīam & posui pro luce hēre illum venerunt michi omnia bona pariter cum illa .

A bouen helth & all bewte I haue loued wisdom and I haue purposid for to haue hyr as for my lyʒte / and alle goodys haue comen to me wyth hyr Also of her worthynes hit is writen thus Sapīa speciosior est so le & super omnem disposicionem stellarum luci comparata inuenitur prior candorum est enim lucis eterne & speculum sine macula diuine magestatis et ymago bonitatis illius .

That is to seye wysdom is feyres than the sonne / and in comparyson of hyr lyght she is founden passynge aboue alle the disposicyon of sterres She is forsothe the bryʒtnesse of euerlastynge lyʒte and the myrrour wythoute wemme of goddis mageste and the ymage of hys goodnes / Also thus Melior est sapīa cunctis opibus preciosissimis et omium deside rabile non potest et comparari longitudo dierum in dextera eius et in sinistra illius diuicie et gloria / Wisdom is better than alle maner of moost precious goodis / and all that may be desired maye not be in comparison lyke to hyr the lengthe of yeres is in hir ryght syde / and in hir lyfte syde rychesses and Ioye / And thus moche touchyth to the propyrte and the worthynes of my name seyth wisdom But now touchinge my loue be holde wyth a Ioyful mynde how able I am to be loued . how louely to be clippid and kissid of a clene soule . to whom is grauntyd in all hir lyfe thouʒ hit be but one tyme to fele that / and thouʒ hit be so that deth fall therby hit shall not be to hym greuous . For sothely I am euer redy to hem that louen me for to loue hem aʒenwarde & wyth hem I am presente inchyrche / and at the lorde in the we ye and in the cloystre and in the market .

So that there is no place but that there is present charite that is god . for amonge all other spouses the goodly wysdom hath thys synguler propyrte that she may be present ouer all euery where to the desire of hir louers and all the syghynges don for her wepynges and desires and all maner dedis and seruyses . she as present knowyth hit anone Also the synguler prerogatif of my goodnes and loue is so grete . that who so tastith thereof thouʒ hit be but oonly a lytil drope after that he shall holde all the lustis and lykynges of the worlde . but woo and filthe My loue dyschargyth hem that ben ouer leyde wyth the heuy birthyn of synnes / hit puryfyeth and makyth clene the conscyence hit strengthyth the mynde and the soule Hit geuyth fredom to hem that ben perfite & coplyth and knyttith hem to me that am euerlastynge wysdom . And what more who so takyth me in to hys spouse & louyth me a loue all thynge . he lyueth wyth tranquillite and reste he dyeth wyth all sikernes / and in a manere he begynnyth here the blysse & the Ioye that shall laste euer worlde wyth outen ende Men spekyn many thynges & yet they faylen in her wordys / for the hye worthynesse of playnly telle hit may be in experience felte but hit may noʒt be fully spoken nor tolde / and therfore alle these wordys of the kynde of godly loue ben but as sodeynly rapers oute cast than in effecte plenerly ful spoken / Than seyde the disciple to hymselfe thus O lorde god how many goode thynges here is I spoken of thys souereynly fayre & worthy spouse . why my soule makyst thou dissimulacion or feynynge Why assaye●t thou not whether thou mayst haue hyr to the a benygne loue O how blessid were thou if thou myghtest wedde hir and haue hir vnto thy spouse For thou arte yonge & able to loue and ther is none herte that may be so soole alone as there in whom is lacke of loue wherfore now be fulle delyberacyon that haue vtterly sette me that I shall putte myselfe vnto the deth so that I may gete her to be a meke louynge spouse to me And than she euerlastinge wisdom wyth a gladde & a gracious chere goodely shall wedde hym and saye In thyse fewe wordis

Fili prebe michi cor tuum .

Sone yeue me thyne herte And anone as the discyple herde thys worde for the gretnesse and feruour of loue his herte meltynge and as he were rauisshed oute of hym selfe thanked hir lowely / and seyde thus A a souereyn Ioye of my herte that I may haue so worthy a spouse thys is sothely the houre of hele and of goostly Ioye to me / and the tyme of gracious visytacyon / thys is the day that oure lorde hath made specyally to me / In the whiche / drede is torned to loue / and the gracyous experience of thyn homlynesse geueth me more pleyne trust to speke firthermore to the what me lykyth / wherfore I shall opene my mouthe / & the pryuytees that I haue longe tyme bore close in the chambre of myn herte . now I shall shewe to thee that knowyst best by experyence in that crafte of loue . that who so louyth specyally coueytith to be loued ayenwarde syngulerly /

Wherfore the feruent affeccyon of myn herte to the that hast hit singulerly in thyn handis coueytyth and desiryth that as hit singulerly loueth the / the thou doo soo ayenwarde me / thys is that souereine desire / and that thou woldist knowe me by mane / and syngulerly haue me biloued / and chese me to thi selfe amonge thin moost specyall frendys and louers

Not that I desire that thou shuldyst loue me allone aboue all other . but that thou woldyst shewe to me and gyue me thy specyall loue amonges all other that ben loued of the

For that is a thynge that puttyth me in to anguysshe and sorowe that ther ben so many hertys louinge the thorugh moost brennynge charyte / the whyche ben before me and passynge me in loue and in shewynge of loue in dede to the Wherfore I drede sore leste thou that art louer of lylyes and fedde amonge lylyes . felyng the swete smelle of hem . shall forgete me that am but as a brere or a nettyll : and soo shall I fall in to harme for the loue of other Forgyue thou me my loued the I speke so . for as thou knowyst wel / hyt is the propyrte of feruent loue that hit can not putte lawe ne mesure to wordys / ne hit hath no regard to none other thynge but oonly to the the he desireth and to be alwaye occupied wyth hym that he louyth Than seyde

wysdom

Thy loueth though it be feruent neuertheles hit semyth sumwhat blyndid . in as moche as thou felyst of godly and heuenli thynges / as in maner of erthely thynges / & therfore thou erryst in thy dome / for so is hyt not as thow takest But thou shalte vndirstande that the wysdom of god is loue . werfore ryght as the beynge of god that is in all thynge is not departyd therfore ne the lasse in hit selfe / ryght so his loue is neuertheles / though he loue all thynges that he hath made

And therfore withouten preiudice of all other take thys sadly in thi mynde . that I am in all tymes and euery oure soo louyngly bysie aboute the / as though alle other were putte a backe and gaf entente oonly to the / and as I shulde syngulerly answere to thy loue by hyt selfe Than seyde the dysciple Thys is a blessid worde & moost worthy in all manere to be acceptid of me Now is my soule magnifyed a loue all the dayes of my life Wherfore now all the worlde be gladde & Ioyful wyth me / for the goodlynesse of my beloued that so grete benyngne loue sheweth to me / and therfore o thou swettyst and euerlastynge wysdom I aske of thee that neyther lyfe ne deth ne noo maner fortune departe me fro the / but / that our loue strenger than the deth maye last euer wyth outen ende But yet I forto playne to the souereine loue and euerlastynge wysdome of the maner of thy louynge / that sumtyme whan thou wylt thou arte so homely / so gladly and so lykynge in sensible felynge of thy blessid presence / And sumtyme in contrary manere so straunge / and so fer as though thou haddyst forgete / and fully forsaken me / and than syghe I / and sorowe gretly and no wonder / for wythdrawynge of that thynge that is loued ayens the wylle of hym the louith is ful harde & noyous / as I knowe seche to the that I haue ofte sythes felte in experience that it hath be to me a grete labour and sorowe in louinge of loue / And therfore thus hit is that I haue ayens the thou moder of loue euerlastynge wysdome / in pungynge and compleynnynge of thy loue / that thou hast her byfore so gretly commendyd For why sothely ryght ofte sythes what tyme that the mynde and the thoughte of the louer wenyth for to haue the reste fully in the pryue chambre of hys herte / and troweth that he hath be clyppid the to hym wyth hys louynge armes wythoute departynge for euer / Sodeynly alas I not whyder thou fleest aweye and arte not sene / but leuyst the soule full of sorowe after the / and so whyle the herte of the louer brennyth the soule trystyth after the / and the body sekyth and mournyth / coueytynge the my souereyn Ioye that art the pryncipall desyre of myn herte wyth all myn inwarde affeccyons And yet thou as hyt were takynge noo regarde therto / ne geuist no manes felynge answere agayn / what is thys Semyth hyt not to strange a thynge . yes me thynketh and to heuysom and greuous it is to me that thou wilt not condescende to thy louer whom thou haste so inwardly woundyd wyth thy loue

Than answeryd

wysdom and seyde

The makynge and the kynde of euery crafte maye answere for me in as moche as thou mayst therin see my souereyne myghte / my souereyne wysdom / and my souereyne goodnesse . and yf that suffyseth not to the / holde the apayed in holy writte

Wher thou mayst fynde me sufficyently / for that is as an amorus lettre sent to the in to solace and comforte of the For all that haue wryten / they haue wryten to thy comforte / to strengthe thyn hope and norysshe thy charite . What seyst thow / semyth thee not that hit is sufficyent resons and proues of loue to the louer

The dyscyple seyde /

O thou maystresse of all loue / why spekyst thou so to me / art not thow a trewe louer / ye and for to speke better / sothly thou arte / loue hit selfe and wythoute doubte / thou knowyst the condycyons of euery louynge herte Wherfore hyt fallith not to the soo strangely to speke of loue / For thou knowest well hyt ys to lytyl and not Inowgh to hym that louyth what euer hyt be that is not his beloued

For ther is noo thynge suffisaunte to hym that louyth / but oonly the presence of that that he louyth

And therfore thys is that makyth me sorowful byfore so worthy a face of goodnes the changynge in the comynge and gooynge of the For that tormentyth the soule that is not yet fully saddyd and stabled in the moost perfyte degree of loue /

And also these other maners of syghynges and longynges of the herte and spekynges of loue / O thou euerlastynge wysdom thou heryst hyt and puttyst not thine entent therto / but feynist as thou toke none forse ne noo rewarde therof

Wysdom

I take hede to all that thou seyest / and to all the desires of thyn herte

But abyde a whyle and shewe to me wordys that I shall aske of the . answrynge to my questyon /

What is that thynge that the heuenly spyritys angels owen forto seche and haue her entente to souereynly in her werkynge /

Disciple

O thou souereyne maystres of heuenly dyscyplyne / how shulde I soo symple & so vnkunnynge answere to that hye questyon But therfore I preye the answere for me /

Wysdom

Thow shalt vnderstonde that angels / spiritis / and perfyte lyuers sechen noothynge so moche in her worchynge . as for to conferme all her dedys to myn wylle as the goodly wysdom seyth .

Meus cibus est vt faciam voluntatem patris mei quia in celis est .

My mete is that I do the will of my fader that is in heuen / and soo thys is the mete of angels and of perfyte lyuers / that they haue delyte souereynly for to fulfylle the wylle of her lorde in hem selfe and vnyuersally in all creatures Werfore consyder and take hede of thi selfe what thou sekist or what thou louist . for vn{per}fite men sechin thoo thinges that ben of the ʒifte of hym that they loue and not hymselfe For other they eschewen her owne harmes as seruauntes doon or ellys they sechin here owne wynnynges and profitis / as doon marchauntes But now for to answere more pleynly to thy pryncypall questyon / of the comynge and goynge of my comfortable visitacyons wherby the amorouse soules as thou seyst is tormentid and disesed whan she feleth myn abssence / by whyche her confort is withdrawe Thou shalt vndyrstande that sumtyme & ryʒt ofte sythes besyde other causes now passed ouer the soule hit selfe is cause of suche maner wythdrawynge of goostly comforte what tyme that the wyndowe is stoken by summe maner of stoppynge aʒens the sonne beme or ellis vnreuerence is done wyth inne forthe to so worthy a gest / wherby she that is loued . but not in that perfitely loue is constreyned & made to goo oute / of whom seyth holy wrytte / That her delices ben for to dwelle wyth the sones of men Somtyme also what tyme that I come / I ʒeue likynge and Ioye in dwellinge wyth my loue not opynly but prynely , so that ful fewe . and oonly thoo that ben moost expert mowe knowe the priuetees of so worthy a presence And for als moche as thou desirest that I shulde shewe to the summe tokene of my moost pryue & moost certeyne presence Fyrste thou shalte besely examyne thy selfe what thou arte in absence of my grace And anone thou shalte fynde the that thou sechyst For sythen that I am souereyn goodnesse wyth my presence I fulfyll all thynges wyth goodnes . And as the sonne is knowen by his bemes and his lyghte so is my presence knowen by her moost plenteuous goodnes Now than yf thou dydist euer proue & goodnesse and the lykynge of my presence . or ellis the bareynes and the myslykynge of myn absence / brynge forth in to knowynge & telle hit openly . so that thou mayst knowe the floures amonge the wedis

The disciple seyde .

Yf all the membrys of my body were turned in to tunges & all my weines and senewes myght speke wyth mannes voys / they myghte noght expresse nor perfytely telle oute that thou askyst of me Neuertheles that I haue knowen in experience as thou haste gyuen hyt me I shall telle oute that I maye haue of the more pleyne and full informacyon of the maters before seyde Wherfore o thou souereine goodnesse I knowleche sothly that what tyme that thou turnest a we ye fro me thy gracyous face . full of goodnes and swetnesse and wythdraw est from me thyn inwarde comforte / and hidyst thy light in thy handys than my wretchy soule is sodenly chaungyd and as made seke and vnlusty / and than folowyth werynesse of the body and hardnesse of herte , and sorowe of the spirit is felte so ferforth that than my soule is fulle of the lyfe

And than myslyketh me alle thynges though they ben good that ben other seen or herde Also thyn absence bryngith in to me hatynge of the place fulsumnnesse of the selle and dyspisynge of bretheren dwellynge wyth me And than my soule bygynenyth forto slumbre for heuynesse / sumtyme for the pusillanimyte and feblenesse of spirite . he wote neyther whan hyt commyth or whider hit gooth Than also I fele myselfe by most certein experience redy & light to falle in vices . & for to wythstande temptacyons weyke and feble . and vnmyghty to alle goostly exercise . wherfore who so sechyth me in that tyme he fyndyth but a voyde hous For the good housbonde that fillith all his meyne wyth blessynge and gladnesse is gone oute / and hath left the dwellynge place voyde and bare But aʒenwarde whan thou that art the feyrest daye sterre and bryʒtnes of euerlastynge lyghte rysest vp in myddes of the derkenes of myn herte .

A lorde what a blessid chaungynge is than of goddys ryʒt hande For than alle the derke clowde of manlenoolye complexion is dissolued and putte oute of the soule wyth all maner heuynesse and sowwe / & hit lyghtneth as the daye wyth Ioye Than laugheth the herte / the soule gladyth / the conscyence clerith . and all the inward myghtes and affeccions togider reioycynge louen & worsshippen god for he is so gode / and for his mercy is so grete euer wythoute ende Than all that byfore were harde and sharpe / and that semyd in maner impossible / becomen lyghte and softe / for than is fastynge swete / wakynge semyth shorte . and all other excercyses though they ben grete For the myght of loue semeth but lytyl and smalle / and than in tyme of goostly grace I purpose for to amende my life / & myne maners / & for to do many good dedis / the whiche whan that grace passyth aweye alas I brynge not to effecte But wheder all these comen of me / or of the / the I coueyte to be enformed

Wysdome

Of thyselfe thow hast nought but faylyng / and losse / and goenge to nought / but all the good beforeseyd and other lyke therto / knowe well that by my presence ben geuen to the / Wherfore this is the playe of loue the whyche I am wonte to vse in an amorowse soule / And If thou wylte knowe more specyally what is the pleye of loue / wite hit well that hit is Ioye and sorowe / the whyche one after a nother of my presence and of myn absence fallen to the louer / for that is the propyrte of loue that in the presence of that thynge that is loued / hit is hadde / & not knowen / but in the absence therof hit shewyth hit selfe and is more knowen /

Disciple /

Thys pleye of loue as hit semyth to me / is rather of mournynge and sorowe / than of solace and Ioye But I wolde wyte how the discyple that is not fully experte shulde haue hym and kepe hym in that dyuerse maner vysitacyon

Wysdom

In the daye and tyme of goodes and of prosperytee forgete not euelles / And in aduersite haue in mynde of goodes & prosperyte / so that thou lyfte not thy selfe vp ouer messure / in time of presence therof thow shalt not put down thy selfe to moche And specially that thou take not vnpaciently that diuerse gracyous vysitacyon commynge and goenge / though hit so be yet that thou shalt alwey besely seche my face

Discyple

O lorde If thou woldist take entente and see sothly thou shuldyst well knowe that the taryenge and longe abydinge of that thinge that is loued is grete afflyccyon and sorowe to the herte

Wysdom

wythoute ony doute thys tornynge abowte of the whele of loue / he shal suffre what so euer he be that wyll loue / And no wondre for to the louers of the worlde fallyth not alwey prosperytees / but also amonge ofte sythes aduersytees / and yf thou knowe hit not by experyence aske of ony of hem that knowen hyt / & they shall telle the that who so wyll loue / he shal nedys trauaile There ben many louers to slowe and to weyke in werkynge / the whyche for a tyme gyuen hem to loue and wolde be louers / but they wolde haue hit wythoute trauaile to the whyche but hyt falle anone after her desire in the wyse as they coueyten / they ceassyn soone fro that whyche they began / and these men therfore comen not to the fruyte of loue Wherfore to hem as to vnworthy of loue hit be seyde thus /

Milicie species . amor est discedite signes .

That is thus moche to seye loue is a maner of knyghthode / goo ye away therfro that ben cowardes / whefore a feruente louer that wyl come to the fruite of loue that he desiryth / he muste be besye and abydynge and seruysable And he shal not lyghtly leue of / though he fynde hym putte fro hys desire a thousand sythes but alwey he shall be in good hope thynkynge that sumtyme contynuel trauayse ouercomith all thynges For what is softer than water / or harder than stone . and yet bi ofte fallinge and smytynge of dropes of the water on the stone the stone is perced And for to telle good tydinges to thee and to all other trewe louers that desiren for to here . Wyte hyt well that this goodly spouse that thou trauaylist for wyll be preyed / and hath lykynge in suche maner seruyse done to hir Wherfore preye and aske ofte sithes and leue not / and I behote the sothly that y shalt haue after the desire of thyn herte For in all thys worlde is none founden that is so lyghte to be asked of / ne so gracyous and redy to here her seruauntes / ne that is soo goodly to answere to hem that ben her louers as is she / thys is thyn moost goodly spouse / wherfore who so wyll loue me : muste in all tyme be besye to loke to me as vnto his loue / as I am wonte contynuelly to beholde my louer For he wote not whan he that he louyth and abydith wyll come / eyther fro the este or the weste / or fro the northe or the southe / And also he wote not what tyme whether erly or late / or at myddaye or at the cockis crowinge he wyl come / and knocke at hys dore / and aske entre / For ofte sithes whan the spyrite sekynge me mournyth and is sory / for he fyndeth not me / Afterward whan he sekyth me / and wenyth not to fynde me / he shall haue me his byloued presently wyth hym Wherfore hit sufficith not for to spende one oure of tyme wyth the beloued . but hites nedfull that he that louyth be ofte sithes besye to seche his beloued / and alweye to be redy to loue / and that he truste not more vpon his merytes / than on my goode wyll / yf he wyll haue and fele in experyence my precious presente / and for to menge wyth swete wordis / blamynge wordys / and sharppe wordys to loued wordes that muste be vndernome sadly / For sothly in suche maner exercyses of loue thou arte to be repreuyd and blamyd / Why for shame thou that hast taken vpon the / the knyghthode of loue / and hast byhoten to kepe thys forseyde / oure phylosophye / and sette thy shuldre to bere the swete yocke therof / why I seye arte thou soo hardy to stonde byfore so worthy a spouse / wyth an vnstable herte and flyttynge eyen / torned aboute in to the vttrest endys of all the worlde / and she wyth a contynuell lokynge and a bryghte gracyous face alwey beholdyth the How shamefull is hyt to the to yeue thyn entente to all thynge that thou heryst wythoute forth / where thorough thou mayst not here how that the wysdom of god spekyth to the wyth inforthe O how foule is hit to the dyscyple of loue in so moche to foryete hym selfe / that he takyth not entente to the wordys of hym that is aboute hym euery where by hys presence Wherefore hyt may sothly be sayd that thou disceuerest hym fro the sithen he fyndyth not the neyther in hym ne in thy selfe / but wythoute the / and wythout hym in the grete noyse of the worlde Wherfore I praye the amende these defawtes / and take hede how vncomly hyt is that a soule sechyth ony thynge in outewarde thynges / the whyche sowle beryth the kyngdom of god wythinne hym selfe as the apostyl seyth / Regnum dei intra nos est . The kyngdome of god is wythin vs / And that is ryghtwysnes pees and Ioye in holy goost / and thus endyth the fyrst lesson of the fyrste poynte of loue /

Of the seconde poynte of loue that stondyth in declarynge of the loue of Ihesu in hys bytter passyon that he suffred for man / & how man shal conferme his loue ayenwarde to him . Ca . ij . DIsciple /

O thou euerlastinge wysdom that fro the hye throne / that is fro the herte of thyne euerlastynge fader camest down in to thys waley of wretchidnesse and sorowe & . xxxiij . yere suffredyst diseses & trybulacyons in the exyle of thys worlde . & for this cause that thou woldist shewe to vs thi souereyn charitee

Where thorough thou louedyst mankynde by the mysterye of thy moost byter passyon and hardyst deth that thow suffred for man / by thys vnspekeable charyte of thy dethe / I beseche thee wyth all myn herte and all myn inwarde affeccions that thou woldyst vochesafe to shewe the to me / in that forme and disposicyon that thou suffredyst thorough the sorowe of thy bytter passyon

Wisdom

In as moche as of the gretnesse of loue and sorowe is the passyon of my deth by palenesse & by a manere of derkenesse in the flesshe I seme more foule / In so moche that in an amorowse herte and a well dyspossid soule I shulde be the better loued For ryght as he that loueth coueytyth kyndely to be loued ayen / ryght soo he askyth of his byloued a token / and shewynge of his loue For loue that is hydde and in close / is not knowen / but oonly to hym selfe that loueth / and therfore louers ben aboute as moche as they mowen for to haue tokens and preues of loue shewed of hem that they louen and ofte sythes hyt fallyth that though the tonge be stille & speke not / tokens and signes wythoute forthe shewen and open that is hidde in the herte / and the strengthe of loue wythin is clossed / Also hit fallyth ofte sythes that thoo thynges that summe men de men as foule and vnsemely in hem that they loue not / other that louen hem preysen and conmenden that selue thynges as feyre and comely

Disciple

Sothely in the loue of thys worlde I knowe wel that hit is foo as thou seyst ? But how that may be in a man crucyfyed I see not yet clerely For though hit soo be in a man or a woman that is beloued after the loue of thys worlde / sumtyme there is founden a thynge that dysplesith to hym that louyth / neuerthelesse there ben many other thynges conuenyent to loue / the wyche plesyn and lyken hym that seeth hem / But thys beloued thorough the bytternesse of deth all deformed how he shulde be seen louely / I can not vnderstande Whos dysposicion no wondre semyth more contrarye to loue in as moche as he of bloonesse and woundes semyth all foule and full of sorowe wyth inforth and wythoute forth and shewyth no maner of beaute or likynge to the syghte of the louers / How than seyst thou that he is soo louely the whyche euydence in dede shewith soo gresly I paynned and vnlouely

Wysdom

Trewe louers taken not moche sors of the thorne that beryth the rose / soo that they mowe haue the rose that they desyren And also trewe wyse men telle not more deynte of fayre thynges outforth / as cofres payntyd wyth gold that hauen in hem selfe but erthe or other fowle thynges than they done by other suche vessels fowle wythoute forth / and full of precyous stones wyth inforth Soo the spouse of the soule euerlastynge wysdome wythoute forth semyth as in dyspite / foule & abiecte / but wythinforth she is full of grace & heuenly lyghte The flesshe wythoute forth semyth dede / but the bryghtnesse of the godhede that is not seen / shynyth / and shyneth wythinforth soo ferforth that the angels of god desyren contynuelly to loke vpon hym Wherfore the disposicyon and the forme of the dedly body wythoute forth is not as thou supposyd to beholden foule and vnsemely / But the moost fayrest and apparysshande comelynesse For thou shalte not take hede and considere what he semyth that is seen / But what that he hath suffred and where of and why Yf thou aske where of he hath suffred / sothly of hys passynge loue and charyte / And yf thou aske wherfore Sothly hit is for thee for to make the fayre and semely thorough his abiectyon and vnsemelynesse and wyth his woundys to hele the / and wyth hys deth to yeue the euerlastinge lyfe / and soo yf thou beholde thy beloued wyth the eye of loue / thou shalt mowe see hym full of charyte and loue / the whyche not oonly shewyth hys loue by wordys / as many louers of this worlde done but also he proueth himself trewe louynge in dedis / for vnto the deth he loued Wherfore hit folowyth openly that the abieccyon and the vnsemelynesse of the vtter man that he toke of the bytternesse of hys passyon is rather shewynge and proue of loue / thanne mater of reprofe /

Ne h̄it is noghte there ayens / though he that louyth not see not thys / for the lyghte that is not noyous and greuous to seke eyen is comfortable and lykynge to clene & clere eyen

Disciple

Sothly and withoute ony doute hit is as thow seyst / and blessid be tho eyen that soo seen / but thys syghte is not gyuen to alle men / but oonly to hem the wyche ben goode crysten people that feruently desiren to loue the / But now thou euerlastynge wysdom I beseche thee that thou more specyally telle me the processe of thy passyon / that I myghte haue hit the more fresshely in the mynde of my soule and herte / and for to stere me the more feruently to thy loue / and how I shall comferme me to thy passyon after trewe loue .

Wysdom /

Byfore the feste daye of paske after the souper made wyth my disciples / whan the tyme was come of my passynge out of thys worlde to the fader / I wente forth wyth myne xj . dysciples in to the mounte of olyuete / where I beenge in agonye after the Ihadde longe tyme preyed / & hade vnderstonde in my mynde soo cruel manere of tormentis that were for to come to me / than was my swete as dropes of blood renninge downe in to the erthe / Sothly vnnethis wolde ony man lyuynge vndyr heuen byleue what maner anguysshes / and how grete and dredeful in mynde of deth the delycate kynde than felte in that tyme after the nature of man After soone comen the sones & children of derkenesse / as an hoost takynge me dispytously / & byndinge me cruelly / and so ledde me as a thefe in to the cyte / there the cursed creatures spendyd that nyghte in dyuerse manere of tormentrye aboute me / And vpon the mowwe I was ledde and brought byfore the Iustyce pylate And in many maners they accussed me / and at the laste to the dyspytous deth of the crosse dampned me / and soo cruelly leyeng the heuy crosse vpon my tendre shuldres they ledden me dyspytously oute of the cyte vnto the place of Iewys / where they hynge me bytwyx two theues / to that ende that my deth shulde seme the fouler and the more abhomynable / And soo I hangyd on the crosse / and on all sides I was bylapped wyth the moost bytter sorowes of dethe / my clere & shynynge eyen were all adased and derked myn goodly erys fyllyd wyth scornes and repreues / my smellynge dysesyd wyth foule stenche of the place / my swettyst mowthe wyth drinke of galle made bytter / and so all to tore beten , and woundyd . I shedde my blood that ranne down on all sydes of my body that was than ful of woo O If thou haddyst seen me that hour and tyme so wretchydly and pyteuously hangyng on the crosse I trowe that thy spirite shulde haue fayled for sorowe

Dysciple

Who shall gyue me that yefte that I may in thys howre after my desyre see thy louely face vndyr thys sorowfull forme and lyckenes / so that I may wasshe hit wyth the grettyst sorowe of teerys goynge oute of myn opene herte O thou myrrour of clennesse and of all vertues / on whome angels desyren to loke and beholde wyth very felycyte Who shall gyue to myn herte soo seuereyne inwarde felynge of compassyon that myghte passe all other / by the whiche I myghte in thy loue syngulerly be rauysshed / so that I myght sheede plenteuous teerys of all ayen / And haue wepynge voyces and styrynge of all tonges / wherwyth I shulde mowe yelde ayen to the thankynges / and conferme me in dede to that precyous passyon that thou suffredyst for me Wherfore you maystresse of the dyscyplyne of god and euerlastynge wysdom teche me I beseche thee how I shall mo we bere in my body thy swettyst woundis / and in what maner I may holde hem contynuelly in my mynde / so that therby I may shewe to heuenly and erthely creatures what thankynges I owe to yelde that for soo mani benefyces wythoute nombrelargely geuen to me wretche of the passynge habundance of thy pyte

Wysdom

Touchynge thy fyrste desyre thou shalt vndyrstonde that noo man yeldith better thankynges and rewardes to my passyon / than he dooth that not oonly by wordys / but also by dedys folowyth hit / confermynge hym mekely to my steppes that is to seye settinge at nought prosperite / and dredynge not aduersitee / and goenge alway in the heyghthe of goostly perfecyon by a brennynge desyre For I seye the forsothe as many shedynges of teerys as ben ryuers or waters / were not to me so acceptable and lykynge as that were / though hit soo be yet deuoute teerys comynge of Inwarde compassyon / ben full plesynge byfore god . And for to teche the ferthermore how thou shalt conferme the to myn passyons / Atte the begynnynge thou shalt turne awey thyn eyen that they see not by lykynge veyne thynges Thyne eerys thou shalt stoppe that they here not wycked & noyous wordys And for thoo thynges the ben swete thou shalt take thynges that ben bytter / put a way fro the superfluite and vnordynat delyces of thy body Pees and reste of thyn herte seke oonly in me Receyue gladly all maner trybulacyons / and wronges / and harmes done to the / thou shalt paciently suffre and all thynges desyre to be in dyspyte / lerne to breke thy wyll in all thynges / and atende to the loue of thy sauyoure that yed for the thou shalt also be besye to slee al the lustes of thy flesshe / Loo sone thise ben the fyrste principles and techynges the whyche euerlastynge wysdom yeuith to thee and suche other that ben her louers / the whiche ben wryten and grauen in thys open boke as thou seest / that is to seye in my body crucyfied / and for to telle the yet in more specyall maner how thou shalt be crucifyed to me & confermed to my passyon / thou shalt offre to me thy selfe / and all that thou hast ones offred thou shal not in ony maner take to the ayen by propre wyll / And thou shalt absteyne thee not oonly fro thoo thynges that ben superfluous / but also otherwhyle fro hem that ben leyffull / and yf thou kepe thyse / than hast thou thyne handes nayled to my crosse . Also thou shalt doo that is good and suffre euyll thynges that ben done to the / and thou shalt gadre to gyder thy chaungeable wyll & seueryd thoughtes And whan thou hast gadryd hem to gyder thou shalt stable hem in me souereyne god / And than hast thou nayled thyn feete to my crosse by thyn inwarde affeccion / Also thys shall be thy crosse that thou shalt bere yf thou wylte be my trewe louer / what tyme thou yeuist thyn entent to the exercise of vertues and to fulfyllinge of my commaundementys after thy power / and neuertheles thou hast therfore scornynges and detraccyons of enuyous folke that haten the / & also therfore thou semyst in her eyen soo wretchid and soo moche in dyspyte that they arecte not thy pacyence in that parte to vertues ne to grace / that is in the / but rather to vnmyghte and cowardyse that thou art not wyllynge to auenge the / or darest not or cannest not / and thou ' ayenwarde / not oonly suffrest thys paciently and gladly for the loue of god but also of more habundante charyte thou preyest the fader the is in heuen besely for hem / & deuoutly arte aboute to excuse hem recommendynge hem to me / Who soo euer in thys maner contraryously ouercomyth soo hymselfe to the worship of god crist ihesu / and in folowyng of his crucyfyenge / he shall well wite that also ofte as he dooth thys / so ofte he makyth the deth of hys lorde fresshely quynken in hys soule / and beryth wythin hym selfe the ymage of hym that was crucyfied for hym / Also whan thou leuyst thy dere frendis & kynnesmen for loue of thy sauyour / than settyst thou the as my loued dysciple and brother besyde my crosse / hauynge inwarde compassion of me Also by ensample of my trewest moder and my loued dysciple / take the mynde of my passion alweye in thyn herte by inwarde thoughte there vpon And in preyer be thow deuoute in spekynge and in dede werchynge by the affectuous folowynge / and who soo euer folowyth thys and dooth thus / he is trewe folower of Ihesu / & he shall mynistre to hym plenteuous delyces of hymselfe / Wherfore lette the token of thy loue be fulfyllinge in dede / for who soo is felawe and pertyner of my grete trybulaconn he shall be felowe & partyner of my souereyn Ioye

Dysciple

Lorde I wote well that man hath not of hym selfe ne hyt is not in his owne power or myghte for to dresse his steppis in to the waye of ryghtwis lyuynge and sothfaste folowing of thy passyon lorde / but be thyn helpe Wherfore I lyfte vp myn eyen and myn handes to the my mercyfull sauyour deuoutely besekynge the that the ymage and the lyknesse of thy worshipful passyon be effectuelly pryntid in my soule / thorough thy vertuous grace and that hit werke in me contynuelly by helfull effecte to the louynge and worshipynge of thy blessyd name For as thou louely wysdom best knowest there were noo thynge in thys lyfe swetter ne more lykynge to myn herte / than that I myghte contynuelly wyth a deuoute herte haue compassyon / But alas I am constreyned wyth a maner of dryenesse & hardnesse of herte / that in the mynde therof I am not compuncte nor sorowfull as hit were worthy that I shulde be / Wherfore thou benigne wysdom of the fader teche me how I shall doo in thys mater that is soo precyous /

Wysdome

The mynde of my passyon shall not be hadde passyngly and wyth haste / and namely whan there is tyme Inowgh suffysaunte and conuenyent / but wyth a sadde and abidynge compassyon For but thys swete tree be chewid & defyed wyth the teeth of affectuous discrecyon / the sauour therof thouʒ hit be neuer soo grete shall not meue ne be felte / And yf hit be soo that thou mayst not wepe or haue soww wyth hym that wepte & had sorowe for the / at the leste thou shalt be Ioyeful & yelde thankynges wyth a deuoute affeccyon for so grete benefeytes yeuen to the freely by the passonn / & yet yf it besoo the neyther thou arte meued by compassion ne by Ioye / but thou felist the ouer leyde wyth a maner harde herte in mynde of the passion / Neuertheles in that maner hardnes continue forth in the minde of that heelful passion to the louynge of god / and that thou mayste not haue of thy selfe / commytte hit to thoo swete handes of hym that is thy sauyour / Neuertheles be thou perseuerante in askynge knockynge and sechynge tyll thou haue thyn askynge / smyte twyes vpon the harde flynte / that is to seye wyth inwarde mynde of herte and outewarde exercise of body / as by lyftynge vp of handes and eyen to the crucyfix / or by knockynge on thy breste or deuoute knelynges / Soo contynuynge in suche maner deuoute exercises tille the watres of teeris passyn oute wherof reson may drinke watres of deuocyon / and the body be abled to receyuynge of grace / And thou shalt vnderstonde that ofte mynde of my passyon amonge other benefyces wythoute nombre souereynly hit shall profyte to the in two manere of solaces / that is to seye to putte awey vnskylfull heuynesse / and forto lesse the peyne of purgatorye As touchynge to the fyrste how that the mynde of my sorowe putteth oute vnskilfull heuynesse and sorowe of the soule I shall shewe the better by ensample than by worde /

There was a disciple of wysdome / whos name is wryten in the boke of lyfe / the / whiche aboute the fyrste begynnynge of / his conuersacyon was soo ouerleyde wyth an in ordynat sorowe and vnskylfull heuynesse that for the tyme he hadde neyther will to rede ne to praye / ne to doo ony good werke /

And vpon a daye whanne he beynge in his celle was greuously ouerleyde wyth his passyon and turmentid wyth vnbyleuyd sorowe / there come from abouen a voyce in his mynde / seyenge to hym in thys maner /

Why syttist thou her soo ydle and dulle & heuy in thy selfe / rise vp now & treate deuoutly my passyon in thy mynde and my bytternesse therof Thou shalt ouercome thyn vnordynatte sorowe And anone as that brother herde thys / he rose vp and gaf hym besely to the passyon of oure lorde Ihesu / And fro that tyme he was heled / by contynuel replycacyon therof / that he felte neuer there after suche passion in his sowle / And how thys moost profytable meditacyon of my passion shall relesse the peyne of purgatorye I shall shewe the Loo the actour and maker of kynde leuith nothynge Inordynat in his kynde / and also the ryghtywisnesse of god leuith noo wickdnesse or synne vnpunisshed / but that h̄it shall eyther here in this worlde / or after in a nother be dewly correctid / But that grete peyne and longe in place of purgatorie that is dewe after the rightwisnesse of god to the synfull man for grete synnes that mowe not here be dewly punysshed / ye not to the thousande parte he may make shorte and lyghtly recompence that cowde take hit of the tresory of that precyo{us} passion of the Innocent lambe wythoute wemme Ihesu / For thys precyous tresour that is of his grettist charyte and of moost worthy persone and greuous sorowe and peyne is suffisante to heele all syknesse and soorys of sowle / wherfore a man myghte so applye hym therto / and soo deuoutely drawe to hym of Ihesu meryte and satysfaccyon that though he shulde after his deseruyng be punysshed and purgid a thousand yere / by vertue therof he shulde soone be delyuered and relecyd /

Disciple

My lorde I besyche thee for thy souereyne goodnesse teche me synfull wretche thys moost profytable craft / for alas myn owne merytes sufficen not / wherfore hit is full nedefull to me / for to loke after the merytes of other

Wysdome

Yf thou wylte the longe and bytter payne of purgatorye change and turne in to temporell peyne that is lyght and shorte / thou shalt be besye to kepe and fulfylle these thynges that folowen Fyrste of all wyth inwarde contemplacyon and sorowe of herte / thou shalte greetly weye the greues of thy synnes / knowchynge ayen thy selfe thyn vnryghtwysnesse to oure lorde by thynkynge moost bitterly what thou hast done / and whome thou haste offendid / or what thou haste deserued / seyenge thus Lorde I haue synned / ye I haue synned passynge the nombre of the grauell of the see After thou shalt mekely dispise thy selfe byfore the eyen of the h̄ye euerlastynge domes man / and hold thy selfe soo foule that thou shalt not mowe dure thyn vnclene eyen lyfte vp to heuen wyth the publycan / ne with thy pollute lyppes name that gloryous name / Ne thou shalt holde thy selfe as a man / but as a foule worme /

And all thy dedis though they ben good and meritorye thou shalt sette at nought And soo wretchedfull and sorowefull thou shalt abyde the grace of thy hyghe Iustice byfore his yates seyenge thus wyth depe inwarde sorowe of thyn herte

Fader I haue synned in to heuen / and byfore the / and soo am I not worthy to be clepid thy sone / And therfore doo to me as to one of thy hyred seruantes / After / thys thou shalte wyth souereyne affeccyon magnifye and commende the meryte of my passyon thynkynge that at me is moost copiouse and plenteuous redempcion / And that the leste drope of that moost precyous blode that largely ranne out by al the parties of my body ful of woundys hadde be suffysante for the redempcyon and satisfacyon of al the worlde

And thus largely I shedde my blood and soo plenteuously for to preue my grete loue & souereyne pite / and also to comforte therby all creatures that fleen to me for socour And the last thow shalt seche wyth a meke and a feruent affeccyon / the hande of thyn helper and the meryte of the / moost mercyfull ayen bier lord wythoute ende aske of hym in to thyn helpe noo thynge doutynge For that wel of pyte springynge full of mercy is more ●edy to yeue the mercy thanne thou art redy to aske hit

Disciple

O souereyne gracyous worde to me and to hem that ben lyke to me wretched synner and with soueyrene Ioye it oweth to be taken for als moche as we fynden soo redely in thy passyon wherthrugh we may wasshe awey oure synnes & doo a weye peynes / and fynde grace / and deserue euerlastynge blysse /

What shall I mowe yelde aye to my lorde for al thoo grete benefices that he hath yeuente me / O my god I beseche the teche me thyn vnworthy seruaunte how that I may oonly of thy grace plese the / for als moche as I fayle by myn own infirmyte / and the litylnesse and the vnworthynesse of my werkys are not couenable

Wisdome

Thow shalt haue alweye in thyne herte the mynde of my passyon / and all the tribulacyons aduersitees that thou sussrest referre to hit .

And as moche as hit is possible to the thou shalt as hit were clothe thee wyth the lyekenesse therof .

Also what tyme of my pryue dispensacyon I wythdrawe thyn inwarde comforte and leue thee as desolate / thou shalt to the lyknesse of the very crucyfix not seche comforte els where / but paciently abyde wyth him & haue thyn inwarde beholdynge vpwarde to the fader that is in heuen / forsakynge thy selfe and all thy thoughte castynge in to hym /

And than wythoute doute / the more that is the forsakynge and desolacyon of the inner man / wyth thyn wylle ones to god / soo moche the more thou shalt be lyke to thy crucifix and the more acceptable to his loued fader / For sothely thys is the poynte of aduersyte / by the whiche the beste preued knyghtes that ben now in heuen in the presence of criste / were in thys world moost streytly examyned / Also folowe not thy lustes / but breke hem manly / and than shalt thou wyth hym that thou louest drynke the galle of bytternes

Disire the hele of all men / and to thy souereynes yeue deuoute obedyence / and be aboute to brynge all thy werkes to the perfeccyon of vertues / that it may come to a good ende / Also all mysshappes and all sorowfull thynges that fallen thou shalt commytte to the goodnes of god / & kepe that frely in euery dede as a man that were in the tyme of passynge oute of thys worlde / & thou shalt euer seche continuel in refute the wounde of my syde as a douue in the hole of the stone For in that place thou shalt euer fynde the moost copyous remyssyon of synnes the moost plente of grace and a syker defense fro all eueles that be fallen

Disciple

Yet haue I a lytill peticyon to putte to the euerlastynge wysdome of thys mater of thy swetist passyon the whyche thou haste so shortly ouerpassid that is to seye / how that worshipfull moder thy trewist berer hadde her whan she stode by the crosse / and sawe her loued sone byfore hir eyen hangynge there vpon soo pytously

Wysdom

Of thys mater I yeue the leue to goo to hyr and to besely enquere and aske of hir mowthe what thou wylte / Stabat iuxta crucē Ihū mater ei{us} .

Disciple

O mary ihesus . moder what herte haddyst thou whan thou stode besyde the crosse and behelde Ihesu the blessyd frute of thy wombe hangynge there vpon . Sothely reson tellyth and experyence prouith , and strength of loue shewyth that thou were pasyngly sorowfull for thou louedyst passyngly For sithyn it soo is that the mynde oonly of the passyon of thy sone maketh somme deuoute creatures as they were halfe dede for the grete inwarde compassyon that they haue therof / What wroughte the presence and the syghte of that cruell passyon in hyr that hym bare sauyoure of the worlde . soo Innocently suffrynge .

And sythen thys mynde is soo feruente in the herte of the synner . how moche more feruently wroughte hit in the mynde of the soule of the moost holyest virgine hys moder . Also we knowen well that the more feruently that he that is experte in loue loueth a nother / and the more worshipfull and the more / delectable & the more profytable the presence of hym that he loued is to hym / the more the departynge & wantynge of him . bryngith to the louer mater of sorowe . And sothe it is as I byleue wythoute ony doute . that the blessid presence of h̄ym was to the that loued thyne owne sone so derely without comparison passid the presence of all dedely creatures in all maner grace Wherfore hit folowyth that his departyng and dethe passid all other in sorowe / Good lady therfore abydeth awhile and answere to vs though thow be absente in body / but presente in spirite telle vs somwhat of the sowwe that thow haddest whan thow sawe thy sone payned / and the Ioye that thow haddest of thyn blessyd loued sone afore whan thoo wordys were seyd of gretynge

Aue maria .

Maria he that of his grace vouchedsafe to chese me his owne hande mayden vnto his moder / he knytte and constreyned myne herte to hym wyth soo brennynge loue that my spyrite myghte neuer receyue souereyne Ioye ne souereyne sorowe / but oonly of hym & in him / Wherfore in hym I hadde al thynge / & his loue was to me full possession of al the world Mi soule was there as Ihū was & I leuyd more sothfastly in hym than in my selfe / & shortly to seye al heuenly & erthely goodys thys blessid desired presence broughte to me / but ferthermore what time that I sawe with myn eyen hym that was myn owne goten sone that precyous tresour of myn herte so dyspytously hangynge wyth theues on the crosse / & anguisshed wyth sorowes of the bitter deth A god how sorowfull & peynfull was that sighte to me my herte was awey fro me for he hadde taken hym fro me & helde hyt wyth h̄ym crucyfyed / & I had lost my voys for cryenge & grete sowwynge / in soo moche that I myght vnethe speke & so I faylled in body for sorow & felle down / but after I had sumwhat take ayen spyrite I brake out in to these maner wordys / O thou Ioye & conforte of myn herte and lyghte of myn eyen / sumtyme I sawe the wyth Ioye & lykynge of myn hert but now I see the wyth grete mourning / & sorow Alas alas / how wretchidly see I the now so hangynge on that tree O thou all my life O thou oonly comforte of my life take wyth thee I preye the thy moost sorowful moder / for I desyre gretly to deye / & I maye no longer lyue withoute the / sothely I see the deye / in whom stondeth all my lyfe & all myn hele O who shall yeue me that I myghte deye for the / And whan hys moost sowweful moder hadde seyde thise wordys & other like / to hem / the sone as forgetynge hys owne peyne & sowwe comfortid swetly hys moder / and soo deyenge and passyng awey he toke hys leue of me / commendyd me to hys dysciple . the whiche he syngulerly loued / And whan the herte of the moder herde the voys of hir sone so wylfully spekynge wyth a passynge sorowe / the swerde of bitter mournynge perced the soule of me his moder / And whan I cowde fynde none other comforte / wyth agrete luste I kyssed the hote blode that droppid downe in to the erthe oute of the woundes of my swete sone in soo moche that the moders face was al blody of the slayne sones bloode O yf thou haddist in that sorowful hour seen that woo of the moder hauynge compassion of the sone thow woldest haue h̄ad grete sorowe for the sone / and made mone for the moder / I wote well that thou / myghtist not haue seen and herde thys wythoute an inwarde wounde of sorowfull compassion

Disciple

O how harde is that herte that of Inwarde stirynge hath not compassion of thee and of thy sorowe blessid mayden and moder how euyll drye ben thoo eyen the seen the soo sorowfully wepynge / and yet they mowe not wepe wyth the / But what shall I seye / Loo thou moost piteuous moder now I standynge byfore thee wyth a wepynge mynde I beseche thee and charge thee on goddis byhalfe that thou yeue to me thy dere tresour my kynge and my lorde / that for me suffred passyon and deth And that vndyr thys forme / In the whiche I beholde wyth the Inner eyen of contemplacion / hym now in the lappe vnder the crosse soo pale dede / that that compassion and sorowe that was that tyme yeuen to the as to hys moder in bodely presence that hit be grauntid as hit fallith to me synfull wretche / at the leste spirituelly in the mynde of my soule There ben somme the whiche ben Ioyfull of clennesse of her lyfe / there ben other the presumen of the multitude of her meritys / & somme that reioycen hem of the worthynesse of goostly exercysis / But what shall I truste in / sothly alle myn hope / all myn solace oonly hangyth vpon thy passyon my lorde Ihū And of the gretnesse and worthynesse of thyne merytis / and of the pite of thy moost benygne moder / as thou oonly knowyst that haste consideracion to myne infirmite and pouertee / And therfore thys mynde of my lordes passyon is to be taken affectuously in the chambre of myn herte / & bothe by worde & by dede by helpynge of thy grace to be folowed / and wyth all maner worship and reuerence to be magnyfied / O euerlastynge wisdom of the fader of heuen / loo now I brynge in to my socour & helpe thy swettist moder / presentyng her to the / & hydynge me behynde her backe / for I dare not lyfte vp myne eyen byfore the gloryous face of the thow blessyd lorde / but by her I desire to be herde / Wherfore I beseche the that thou wilt haue in mynde all the seruyses & besynes that thou toke of hir in thy youthe / in the yeres of thy chyldehode / in swathynge / yeuynge sowke clyppynge / in kyssynge / and all other seruises done to the / And also goode lorde haue in minde all the sorowes that she standynge vndyr the crosse wyth piteuous compassion suffred / & the grete woo that was in that tendre moders hert that tyme for the / & for her loue graunte me lorde the as I see the now wyth inwarde affecconn with the eye of trewe byleue / how thow were so dedely & soo sorowfully turmentyd / the I may see the soo gloryously aboue the sterris of heuen / sittynge in the fadres ryght hande in blysse wyth outē ende / And also thou blessid mayden and moost piteuous moder I praye thee as thow that stondynge by the crosse of thy dere sone / feltist affectuously in thy soule the woundis of his passion / and therof thou were made rede wyth the spryngynge of his bloode / and all oonly thou kepedyst to hym perfite byleue in to the laste ende / Graunte me meke mayden my dere lady that I brynge to my mynde wyth an Inwarde deuocyon all these woundis and thy sorowe / and beclyppe thee wyth the armes of myn herte / and as berynge the felyship I lede the to thyn hous by the yate of the cyte of Ierusalem as in ensample / & figure of thoo thynges that ben passed O thou moder of grace I praye thee at the laste ende th̄at the soules of all the disciples of euerlastynge wisdom / whan they passen oute fro the bodyes that thow lady for thy grete goodnesse take hem in to thyne armes / and bringe hem wyth Ioye to that heuenli Ierlm̄ . there to abide with thy dere sone god crist ihū in the blisse wyth oute ende Amen .

How the disciple of Ihū euerlastynge wisdom shall gladly suffre trybulacyons and aduersitees for his loue by ensample of his suffraunce and of his chosen louers / Consolamini consolamini popule mi dicit dn̄s deus noster . That is to seye in englisshe / Ben comfortyd / ben comfortid my peple seyth oure lorde god ∴

A Seke soule goostly whiche after the day and tyme of prosperite was fallen in to the myghte of aduersitee / began to mourne and wyth a / sorowfull herte made his compleynte to god wyth inwarde compassion / bryngynge to mynde the diseses that he suffred with sore wepynge and teerys shedynge / And whan the forseyde dysciples seyenge of compleynynge was done / he sawe that he had not at hande redy / where thorough he myghte comforte the spirite soo traueylid in aduersitees for criste / Loo therwyth in a visyon a fayre yonge man apperyd standynge byfore hym / that whiche toke hym in his hande an Instrument of musike that is clepyd a sawtrye marked wyth acrosse a bouen / and therwith plenteuously fyllid his mynde wyth goostly sentences / byddynge that he sholde lykingly & wisely pleye therupon & synge and solace hym / and make gladde chere to ferfull and dredfull hertis comfortynge in her lorde god / And also many other that stode nygh hym & were trauaylynge with dyuerse sekenesse of soule and other diseses prayed hym mekely that he wolde doo soo in to solace & comforte of her trauayle / wherfore he toke that sawtrye of the yonge mannes honde / and vndirstondynge the purpoos byfore his pacience began to pleie & synge / & toke his dite of the prophetis wordes byfore / Ben comfortid ben comfortid my peple seyth oure lorde god / And whan he had seyde these wordis of comforte & other moo for to abate the sorowe of that mournynge spirite . he wolde not be comfortid / but wexid more sory and soryer / For soth hit is that for the tyme that mournynge and sorowe is in his course / swete wordis & lykyng maken ofte sythes sorowfull hertis more sorowful / as hit is seyde that mynstralsye makyth hym that is mery more merier than hym that is sory / And so a deuoute soule that is feruent in the loue of god the more swetly that he felyth by experyence in hym selfe . the comforte of god after better prefe / Soo moche the more of vnseyene byfore Ioye / he fallyth all to teeris In the selue maner hit befelle soo to owre purpos / that to the forseide mournynge soule the mater of Ioye was turned in to occasion of sorowe / For he that shulde by reson haue lawghed / he bygan to wepe wythoute mesure / And whan he was asked why he wepte & what hym eyled or what he suffred / he answerid & seyde Loo I here aforn whan I was in yonge age / I soughte aboute to gete me a wife that I myghte wyth hir gracious felyship lede a blessid life / And whan I hadde seen many & hadde chose of hem all / one that was fayrest of all other as to my syghte was lykynge & plesante / & large byhestis yeuynge & proferynge hir selfe to me / leuynge all other / I assentid to hir & toke hir vnto my spouse / & whan I hadde dwellid a while with hir / & hadde hope to haue had grete {pro}sperite & welthe of hir companie Alas of a frende she is made an enmye / & the lambe is turned in to a lion / & so thorough hir al my lyfe is fillid with sorowe & wretchidnesse / and shortly to seye the tyme wolde not suffice / yf I wolde telle all the aduersitees & diseses that she hath tormentid me wyth in to thys tyme / But hit is best to me for to seye wyth the prophete Secretum meum michi . My pryuete I shall kepe priue to myselfe /

Neuertheles this that I haue seyde soo in generall shortly hath broken oute vyolently of the habundaunce of herte / with wepinge teeris shedynge at the styrynge of the swete voys of thy comfortynge / Whan the disciple had herde this / he vndirstode that this was the mysterie of the weddynge of euerlastynge wisdom / the wyche is wonte for to preue hir louers wyth temperel tribulacyons and diseses / and whan they ben preued / so to knytte hem in to hir loue / and frendeship / And than he turned hym to hir & seyde in this maner / O thou depe counseyle vnbesoughte of goddis wisdom / Why betyst thou soo and scorgest hem that louen the / and suffrest hem that taken litil fors of the for to goo prowdely . wyth an vp streyʒte necke / knowist not well thou that arte fourmer and maker of al men / the feble grounde of mannes infirmitee / and that the body that is her̄ in corupcion ouerleyth moche the soule / that hit may not alwey beholde & take hede to thoo thyngis that ben to come here after / but rather is constreyned to falle to thoo thynges that her ben seen in thys life / O mooste mercyfull lord god beholde / and see benygnely oure tribulacions and diseses / & yeue vs the vertue of pacience / and wyth thyn moost free comfortis / comferme fro abouen & stable thoo hertis that ben feble and vnmyghti

Wysdom

A yonge hynde fowne that newe is born / sekyth the refute of the moder / and for to sowke hir tetes / but whan hit is growen & wexen elder hit leuyth the moders mylke / and gooth vp to the hye hilles / & there is fedde and felyshipid wyth the flocke And soo thou that arte passed childis condicions / that hast nede to be fedde wyth mylke / and arte come now to sadnesse of mannes yeres / Hit is tyme that thou be weyned fro mylke / & drawen fro the tete / & be Ioyned & felyshipid in the nombre of stronge men / wherfore by ensample of hem thou shalt lerne what thou shalt doo / & how pacyently thou / shalt bere all maner aduersitees / soo that whan thou arte preued wyth tribulacions as they were thou maye be felishiped to here nombre In Ioye wythoute ende / Lyfte vp thyn herte and beholde behynde thy backe / & see the grete companye of sayntis wythoute nombre the haue ben fro the begynnynge of the worlde / And thou shalt mowe vndirstonde that all thoo that pleseden me syngulerly / were also in synguler maner preued by suffrance of aduersitees / And for to passe ouer / Abraham Moysen . and other patrirakes {pro}phetis & other withoute nombre that were goddis derlynges Loo what Dauid . of whom seith god / I haue founden a man after myn owne herte / spekith in the sawter thus

Quantas ostendisti michi tribulaciones . Lorde how grete tribulacyons hast thou shewed to me many & wicked / and thou torned to mercy hast quykened me / & hast este sones brought me ayen to reste fro the depe disese of the erthe / Take hede how Ioseph that was ordeyned by god lorde of egypte / fyrste by enuye was solde of his bretherne in to egipte / & ther̄ falsely accused / and defamed of a wickid woman & soo put in to prison wrongefully / and there laye longe tyme / Also take hede / how the holy prophete Isaie was sawen wyth a treen sawe / Ieremie that was halowed in his moder wombe was stoned to dethe . Ezechiel was cruelly brayned . Danyel caste in to the pitte of lyons . Iob & Thobie harde assayed wyth temptacions of the worlde & of the fende Machabes wyth wonder tormentrye putte to cruel deth / & other fadres wythoute nombre of the olde lawe all proued wyth diuerse & grete trybulacyons / Ferthermore yet beholde my derest loued frendes / the apostles lyuyng in this worlde in grete pennurye in hunger and thirste / in colde & nakidnesse . in prisones & betynges & all maner of disese of this life that thei putte hem selfe wylfully to . & yet neuer faylynge in tribulacions nor grutchynges nor playnynge as thou doste / but were pacient indespites in repreues / & Ioyful for my sake in al maner of sorowes / & diseses Also who the beholdeth the holy martyrs suffrynge soo many tormentes wythout nombre / & harde dethis . how dare they complayn hem of tribulacyons / Also confessours and vyrgyns that suffrid here in penaunce doynge longe martyrdom . and yet all day in the brode weye of the worlde ben somme that for the loue of god suffrenful harde / bothe yonge men & olde maydens & wydowes & weddid folke . and taken it mekely wyth grete deuoconn Whos grete trybulacyon and disese / & hit were knowen by reson sholde stoppe thy mowthe of pleynynge / and putte thee in silence / Hast thou not in mynde the notable ensample of that deuoute weddid woman the whiche shewid to thee in confession how she h̄ad lyued wyth hir housbonde twenty yeres / the whiche was not in maners lyke to a man . but as a fers lyon ofte sythes with a naked swerde ferde as he wolde haue slayne hir all wyth betynges & many dispites / all tymes turmentid hir soo the holy woman / that welner euery hour at the syghte of hym she drede and loked to haue ben sodeynly slayne and dede /

And yet that deuoute woman pacyently suffrynge all thys / and not chydynge or grutchynge ayen prayed the soo deuoutly for to praye for that wicked man /

And thenne as thou knowyst well thou liftynge vp thyn eyen towarde heuen knocke dyst on thy breste / and wyth a shamefull herte knowlechedist that thy suffraunce of disese was but as nouʒt / and that thou were but as ydel in regarde of hem Yet also for to conclude this letter , and teche the pacience in aduersitees / findist not in thoo bokes that thou redist al day soo likyngely / that is to seye the colacions of fadres and the lyues of fadres / how

Arsanye . Makarie . and Poule . And other holy fadres in deserte / lyuynge many yeres / and ferre fro all the worlde Suffrynge tribulacions and diseses wythoute nombre / the grete deuocyon and pacience ladden an holy and wonderfull lyfe to all mennes sighte / Arte thou not ashamed whan thou beholdist all suche / and coueytist wyth all thyn herte for to be nombred in to theyr felyshyp / and yet thou wylte not folow her suffrages in the leest poynte / wylt thou be ouerleyd wyth sompnolence and Idelnesse amonge soo many doughty knyghtes / Naye god forbede / betyde the hit neuer / For loo thou arte now turned in to mannes astate / and therfore caste awey now childhode and dresse thee and make the redy to stronge and myghty batayles /

Disciple

Sothly the mynde of soo many worthy fadres is as hit were a lykynge mynistralsye in a feste of dilicate wyne . and eueri soule sette in trybulacyons hit shall be swetter than hony / Wherfore that tyme that I behelde wyth the Inner eye of myn herte these glorious doughty knyghtes of the hye halle of heuen and her wonderfull dedis / I see my selfe but as a poore lytil worme / and that lytil disese that I wende I hadde suffred / at the sighte of hem I lefte / and softely syghed & mourned But I wolde wite whether casuel fortune and trybulacions ayens the will ben heelfull and medeful / and why thou arte wonte for to visite thy frendys / rather by aduersitees and diseses than by prosperite and eeses

Wysdom

In on question as hit shewyth thou askest thre doutes / for to be assoyled to the / that is to seye of the fallynge or commynge of trybulacions / and of the maner of hem / and of the causes of hem / And as to the fyrst / holde this sentence sadly groundid that what maner aduersite fallyth to the / hit is done and sente by his will and prouydence / by whos vertue all thynges ben made and kepte in her beynge / soo the in that partie hit shall not be clepid casuell / but ordeyned by god / And as to the seconde that is of trybulacions that comen ayens the will / thou shalt knowe and vndyrstonde that though that thinge that is ayens the wyll in partie is not meritorye / neuertheles yf a wyse soule by vndyrstondynge wylle gladly suffre the that is sent and comyth fyrste ayens the wylle / & soo bowe that wille that was fyrste rebelle mekely to the yerde or scorge of god makynge vertue of nede / no doute but the that semed before as venemous and wicked shal after become holsom and merytorye / and shall profite to the goostly encrese of vertues /

For ryght soo for sothe the euerlastynge wisdome of god fro the beginnynge of the worlde hath drawen to hym ayens her fyrste will / creatures wythoute nombre / and compelled hem that were fyrste rebelle to entre in to lyfe / But touchynge the thrydde question that is why the they that ben goddis chosen children ben her in this worlde ouerseyde wyth aduersitees / take thys for an open skyl and reson that for als moche as the wyttes of man ben redy to euyl fro his firste youthe soo forthe / Therfore the wey of ryghtwysmen is resonabely to be hegged wyth the thornes of trybulacions / leste that wickyd lykynge mynistre mater of trespassynge / so that euery chosen soule be here in this wretched lyfe ouerleyde wyth contynuell tribulacions / that therby he be compellyd as ayens his will for to drawe vpwarde to the euerlastynge lyfe in an other worlde /

Disciple

I byleue well that temporel tribulacions & diseses ben profitable and merytorye / soo that they passe not the myght and the possibilite of hym that suffrith hem / But loo now the paynful presence of hem greuith soo moche and disesith other while that they semen passynge mannes myght for to bere

Wysdom

thys is contynuelly the condicions and maner of wretchis that hem thynken her owne disesis and tribulacyous passen all other / and euery man felynge his owne harmes is more sory for hem than for other mennes harmes / and passyngly greued / whan the gooth awaye and a nother comyth the selfe difficulte of plainynge abidith / Wherfore all excepcions putte a weye submitte the to goddis wille and take gladly his scorges / For he is the trewe god that will not suffre hem that ben his chosen to be temptid aboue myghte / but he shall make wyth temptacyon also comforte that they mowe bere hit / Why than yet quakest thou and why dredist / For sothe he is moost piteuous / & therfor he will helpe . he is moost wisest and therfore he wote best what is expedient and profitable to euery man . & also he is moost myghty / And therfore his moost strengest hande fulfillith & performyth there as a man of hym selfe faylyth / Wherfore caste thy thought in to god / & commytte the to hym / & all thy care in to hym . for he hath cure & charge of the / goo nere & sey trustly to hym / My dere fader thy wylle be fulfillid and not myne And what tyme trybulacyon comyth to the / goo oute gladly ayens so worthy a ghest benignely hym receyuynge / and sey in thys maner wyth gladde herte / Welcome be thou my frende tribulacion /

Disciple

A lorde god how lyghte is thys to seye / but how harde to performe in dede that is seide / for the bytter woundys of heuy trybulacyons ben full sore and peynfull .

Wisdom

Yf hit soo were that tribulacyons greued not / they myghten not sothely be clepid tribulacions / Wherfore tribulacion for the tyme that hit lastith is noyous and gendrith heuynesse / But what tyme hit is passed and ouercome hit souereynly gladyth & comfortith / Hit hath shorte bytternesse / but longe comforte and gladnesse / Trybulacion that fallyth often sythes / by custumable berynges of pacyence / at the laste trybulacyon is ouercome / So that a nother like semyth not trybulacyon / or ellis hit is lyghte to bere / As a man that is wonte to merueylous and gastefull thynges / for custome takyth the lasse fors of hem / the grete habundance of swetnesse of god in soo moche were not to the so merytorye . ne soo grete preysynge worthy as trybulacyon pacyently suffred thorough feruente charyte For we fynde moo that by prosperite of the worlde haue fallen / than thoo that by aduersitees broken / than fallen fro her goostly purpoos / And sothly yf hit soo were that thou haddest souereyne cunnynge of all the .vij. artes and passedist in eloquence and subtilite of argumentis all the philosophres and logiciens all that shulde not helpe the / nor ferther so moche to good lyuynge as thys one thynge that is necesarye to hele the soule / that is to sey throuʒ charyte of a clene herte and good conscience & feyth not feyned to forsake thy selfe / and commytte the all holy to god in all maner tribulacyon / and for to obeye pacyently to hys wyll

For that that was spoken of before / is comyn bothe to goode men and to euyll / but this is oonly propre to hem that ben chosen where is soo grete passyng worthynesse of euerlastynge blisse to rewarde temperel passioons / that who soo wolde wisely beholde and take hede / he sholde rather chese wylfully to be many yeres in an hote brennynge ouen of fyre / thanne to be priuyd and wythdrawe of the leest mede that is reserued to hym in the blysse that is to come And why soo for the trauayle & disese hath an ende / but the mede and the blisse is wythoute ende .

Disciple

O thou souereyn and vnspekable pite how souereynly swete and lykyngely these organes sownen in the eeris of hym that is sorowfull O wonderfull & worthy charite of thy pite aboute vs in as moche as thou settist thyn herte soo aboute a wretchid man that is turmentid and desolate / and that thou vouchestsafe soo to lessen oure sorowe / & comforte hem that ben heuy and mournynge / For whyle thou syngist soo swetly / the spirite that suffryth sorowe is lightenid in thy heuenly melodye / dryueth awey for the tyme the spirite of sorowe that disesith the mynde soo that hit maye be the lyghter boren / and yf hit soo were that me were yeuen choyse / I had leuer continuelly suffre aduersitee / soo wyth thy moost swettist comforte / than to lake aduersitee and therwyth not to haue thy moost precyous oynement / Wherfore doo now forth wyth me as thou haste begunne For that man thynkith that all that he suffrith is as nought to whom euerlastynge wisdome soo swetly harpith in aduersytee /

Wysdom /

Wylte thou now here the harpe of goostly musike fayre and swetely sownyng / sytte vp and take hede besely to the precyous frute of temperell aduersytees / ryght as in an harpe the strengys in proporcion streyned and wrested yeuen swete sowne to hym that heryth hit / ryght soo euery chosen man what tyme that he is ouerleyd wyth aduersytee / he is as in maner by strengthe oute of hym selfe constreyned / and more playn made able for to yelde a swete heuenly melodye For thou shalt vndirstonde that temperel trybulacyon is dispised of thys moost wode worlde / but of the hye domes man god hit is demed full precyous / For tribulacyon quenchith the wrathe of the hye Iustyce and turnyth hys harde ryghtwysnesse in to frenship and myldnesse / And he that suffryth gladly aduersitees for god / he is made lyke to god in his passion / and therfore he is knytte to hym as to his like felowe by the knotte of loue /

Right as the daye sterre shewyth before to this worlde / the nyghe rysynge of the sonne / Ryght soo dooth goostly tribulacyon /

For hit shewyth the nyghynge of the hye heuenly sonne comynge to comforte of a soule that is in trybulacyon / And ryght soo as a derke nyghte gooth tofore a bright shynynge daye / and the colde sharpnesse of vynter gooth by fore the lykynge hete of somour / ryght soo tribulacion comynly gooth byfore both the Inner and the vtter comforte of a good soule What is thanne more profitable / or what is more precyous tresour / sothly noo thynge / for hit dooth a waye synne / It slakyth purgatorye and puttyth a waye temptacyons / It clensyth fleshlynesse / hit reneweth the spiryte / hit strengtheth the hope . and gladyth the chere / hit bryngith clerenesse of conscyence and yeuyth contynuel plente of inwarde Ioyes and lykynge / hit gendryth forsakynge of the worlde / but hit gendryth the loue and the famylyaryte of god / hi●●s wonte for to lessen flesshely frendis but comynly hit encresith the grace of god /

Hit is a streyte waye / but therwyth syker and compedyous and shorte ledynge to lyfe /

Wherfore euery witty man / now take hede how gret a sole he were that wolde ofte sythes take to the profyte of tribulacion / and therwyth desire not his supportacyon

O lorde god how many ben and haue ben / the whiche sholde haue done the moost horrible synnes / but hit had soo be that thorough the piteuous dispensacion of god they haue be preserued by the meane of tribulacyons /

And what more shortely there maye noo tunge telle / nor herte thynke how profitable hit is to suffre aduersytees pacyently

Disciple

O lorde Ihesu how openly now hit shewyth what thou arte /

Forsoth hit is hat thou arte that souereyne worthy wysdome wythoute comparison to all deedly creatures the whiche shewyth and bringest oute in to lyghte of knowynge thy soth fastnesse wyth the swete sauour of thyn oute spekynge / soo that thou leuest no place of doutynge therof in vs / Wherfore hit is no wonder though that men suffre all aduersytees gladly the whiche arn comfortid by the soo swetly . But now my swete fader / Loo I fallynge downe at thy feet / with a deuoute affeccyon of my herte I yelde thankynges to the for all my present aduersitees / and also for all the grete betyngis and scorgynges / with whiche thou vouchedist safe to chastise and seren me in to thys tyme . the whiche semen to me sumtyme soo greuous / that as though they come fro the wrothe enmye / But now in a wonderfull maner all these dredefull thynges ben sone passed / ryght as the morowe clowde / & so they ben now before my syghte thorough thy gracyous worchynge as they had neuer ben . and soo I am compellyd for to seye wyth the wyse man .

Modicum laboraui .

I haue trauayled but lytil .

Et inueni michi multam requiem .

And I haue founde moche reste / For sotheli what tyme that I wyth the eyen of an amorous herte beholde the that art the oonly tresour of myn herte / and clyppe thee wyth the inwarde affecyon of all my desires / I forgete al sorowfull thynges / and they passen oute of mynde / and all thoo that myght haue traueyled or sorowed me / But now forthermore thou euerlastynge and souereyne wysdome and the principall comforte of myn herte / I beseche the that as thou hast tauʒte me and comfortid me to bere pacyently tribulacyous and aduersytees / soo thou enfourme me / how that I shall bothe in prosperyte and aduersitee / liue ryghtwisly and plesyngly to thy loue / and that compediously and in shorte setence ∴

How the disciple of Ihesu euerlastynge wisdom shall kepe hym in trew goostly lyfe that is groundid in the loue of Ihesu / and how he shall flee and eschewe that is contrary therto .

I see that feliship of sayntis / the whyche as moroughe sterris shone in the derke nyght of thys world / and as grete lightis shedden oute the hemes of theyr clere cunnynge / thou shalte fynde summe the whyche passyngly were perfitely groundid / not o onlyf in actife lyfe and vertu / but also contemplaty Of whoos techynge and ensample thou mayst take the moost perfite doctryne and lore of trewe goostly life / Neuertheles / I wyllynge for to condescende to thyn experience and vnconnynge / I shall yeue the shortly summe princyples of gostly lyuynge / as for a memoryall / the whiche hauynge alwaye atte hande thou shalt mowe be sette in ryghte worchynge / wherfore yf thou desyre for to haue the perfeccyon of goostly lyfe / the whiche is to be desyred of all men / And yf thou wylle in haste take hit vpon thee wyth a feruent spirite man fully / thou shalt fyrst wythdrawe the fro euyl felishippis and noyous famyliarytees / and fro al men that wolde lette thy good purpoos Sekynge alwaye oportunite where and in what tyme thou mayst fynde a place of reste / and there take the pryue sylences of contemplacyon / and flee the periles of dysturbance of thys noyous worlde / All tymes hit longith to the principally to studye to haue the clennesse of herte / that is to seye soo that closynge thy flesshly wittes / thou be turned in to thy selfe / And that thou haue in as moche as hit is possible / the dores of thyn herte besely clossed / fro the fourmes of outewarde thynges and ymagynacyon of erthly thynges For sothly amonge alle goostly exercises / clennesse of herte hath the pryncipalyte / as fynal entencyon and rewarde of all the trauayles / that a chosen knyght of cryste is wonte for to receyue / Also thou shalt loose thyne affeccyon wyth all thy diligence fro all thoo thynges that myght lette the fredom therof / and fro euery thynge that in ony maner hath myʒt or power / for to bynde and drawe that afeccyon to hit after that / that is wryten in moyses lawe /

Maneat vnusquisque apud semeti{pre}m et nullus egrediatur ostium domus sue /

Euery man dwelle by hymselfe / and noo man passe oute at the dore / of his hous vpon the sabbote daye . that is thus moche for to seye / For to dwelle a man by hym selfe or in hym selfe is to vnderstonde that he gadir to gedre all the varyenge thoughtis & affeccyons of his herte . & haue hem knytte to gedirs in to one sothfaste & souereyne good / that is god / & for to kepe the sabbote is to haue the herte free & vnbounde fro all flesshely affeccions that myʒt defoyle the soule / & fro all the cures and besynesse of the worlde / that myghte distracte hit / and soo reste swetely in pees of herte / as in the hauen of silence / and the loue and felynge of his maker god .

Aboue all other thinges forsothe lete thys be thy princypall entente and besynesse / that thou haue alwaye thy soule and thy mynde lyfte vp in contemplacyon of heuenly thynges soo that the erthely freelte at the laste hit be besely drawe vp to thoo that ben abouen /

And what thynge soo euer be that is dyuerse fro these / though hit seme grete in hit selfe / as chastisynge of the body / fastynge / wakynge and other exercyses of vertue / they shold be taken and demyd as secundarye and lesse worthe / but in soo moche they ben expedient and profytable / as they profyten and helpen to the clennesse of herte / And therfore hit is that soo fewe comen to perfeccyon / for thei dispendē her time & myʒtes in meane thynges that ben not moche {pro}fitable / & the dewe remedyes they leuen & putten behynde / But yf thou desirest for to come by a ryʒte way to the ende of thyn entent / thou shalt souereynly desire to contyme in clennesse of herte / and reste of spiryte and tranquillite / and for to haue thyn herte besely liste vp to god /

Disciple

Who is here in thys dedely body that may alwey be knytte to that spirituell contemplacyon /

Wysdom

There may no dedely man be alway fixid & sette in to thys contemplacyon / But for this cause that sentence before is seyde / that thou knowe where thou shalt haue fixid and saddely sette the entencyon of thy spyrite / and to what destynacyon / thou shalt alwey drawe the beholdynge of thy soule The whiche what tyme that mynde may gete / thenne be he gladde / and whan he is distracte & drawen aweye / thenne be he sory and seke as often as he felyth hym selfe departid fro that beholdynge / But yf thou wylte perauenture wyth a complaynynge voyce come ayens me / and seye that thou myght not longe abyde in one maner astate / thou shalt knowe and vnderstonde that the vertue of god may doo and worche more than ony man may thynke / Wherfore hit fallyth oftetymes that the thynge to the whiche a man byndith hym at the begynnynge wyth a maner wiolence and difficulte / afterwarde he shall doo hit lyghtly / and at the laste wyth grete lykyng / soo that he contynue and leue not / fro that fyrste he hath begunne / Here now my dere sone the disciplyne of thy fader take hede to my wordys / and wryte hem in thyn herte as in a boke / And stable hit in thyn mynde / folowe thou not the multitude of wretchydnesse of hem that goon backewarde after the desires and the lustys of hir hertis In whom deuocyon is slakyd / charyte is coldid / and all vertues ben wythdrawen / Obedience is caste down / the whiche coueyten to be ouer other men in prelacie . and seken besely worshippis / and delycatly seruen to the wombe The whiche ouer mesure sechyn yeftis / and folowen rewardes / these persones receyuen in this worlde that that they coueyten / as for the mede of here werkinge / But in a nother worlde thy shal be lefte voyde of euerlastyng Ioye Wherfore folowe thou not these maner folke / but take hede besely to thoo worthy folowers our holyest fadres the whiche spradden oute that swete odour of her souereyne holynesse and besye were to take her purpos with suche entente & conuersacion as hit is now shewed to the wherfore whether thou ete or drynke or ony other thynge doo lete euer this voyce of the swete fader sowne in thyn eeris thus amonisshynge & seyenge to the / My sone turne ayen in to thyn herte wythdrawynge the fro althoo outwarde thynges that myghte lete the fro vertue in as moche as hit is possible to the / & wyth a feruent loue cleuynge euer to the souereyne good that is god / and hauyng alweye thy mynde lifte vp in contemplacyon of heuenly thynges Soo that all thy soule wyth the myʒtes & streyngthes therof be gadred to geder in to god & be made one spirite with hym / In whom stante the souereyn / perfeccion of all the weye of lyuynge in thys worlde / Soo than take this shorte doctryne for the fourme & the maner of thy lyuynge that is now yeuen to the / In whiche stante the souereynte of all perfeccion / in the whiche yf thow wylte besely studie / & trewly fulfylle hit in effecte / thou shalt be blessid / & in maner begynne euerlastynge felycite in thys freele body My sone thys is that heelful weye that mynarseme that was tauʒt of the angel kepte hym selfe & bad his disciple to kepe it / Fuge tace quiesce That is to seye flee and kepe silence / and be in reste / these he seyde ben the pryncipall meanes of goostly hele / Also thys souereyne doctryne the goostly wisdom shewyd & opened to a disciple that thou knowest / what tyme that he enforumed him openly of his estate / for what tyme that the forseyde discyple purposed hym in maner for to occupie hym wyth the scyences founden of man / there beganne many vanitees growe vpon hym as hit were vpon hys bakhalfe / & thenne began to aspire more than hit behoued the coueytise of temperell auauncementes and worshippis / And whan his tyme came / for the whiche he had longe tyme trauayled / and shold haue be put vp to thoo worshippis that he had desired / he beganne to thynke wythinne hym selfe what was moost spedfull to hym / & what shulde moost plese god And soo hit byfelle vpon a tyme . that after matens he fyll down in his prayer ful strayte wyth his bodi prostrate / and wyth all his deuocion askyd of god that he wolde vouchesafe to shewe to hym what hym was beste to doo / And at the laste rysynge vp fro hys prayer / and lenynge hym vpon a deske / He sawe in a visyon as hit were a fayre yonge man comynge to hym / the whyche toke hym by the hande and ledde hym in to a cherche / wherein was bylded a lytel celle / and therein dwelled an olde man solitaryeledynge an ankrys lyfe / and he was olde and hore hauynge a longe berde / and the grace of god shyned in hym .

And beside the celle of the forseyde olde man / there apperyd a ladder streyghte vpon hygh / in the whyche the forseyde yongelynge goynge vpwarde and downward as hit were pleyenge / the brother that sawe this and seyde to him thus Come nere and herken the lesson that I wyll rede to the / to whom anone the brother gladly rennynnge / coueytyd fyrste to see the boke wherof he sholde here that lesson / And than he sawe in his handis a wondir olde boke of lytil quantite / the whiche as to the syghte semed as of none reputacyon & of lityll valure / & was none hede take to / But thenne that Iongelynge beganne to rede in these wordys Hons et origo omnium bonorum homini spirituali est in cella sua iugiter commorari /

That is to seye the welle & the begynnynge of all goodes to a spiritual man . is to dwelle besely in his celle . the whiche wordis of the yongelynges mowthe I radde on that olde boke Soo swetly sowneden in the brothers eeres / & in hys herte so likyngly wroughte / that hym thoughte of hym selfe al to gedir meltid in to heuenly loue / soo that of the vertue & effecte of thoo heuenly wordes / hit was opynly shewid & knowen what he was that radde thoo wordes / and whan after the requeste of the brother / the forseyde yonglynge hadde rehersed este sones the forseyde wordys / Hons et ori go omnium benoruz . The brother for Ioye that he had therof in his herte . brake oute and seyde . O lord how precyous & {pro}fitable is thys helful doctrine / & thenne he askid whether he was of the nombre of wyse men that broughte forth thys shorte fructuous seyenge / The yonglynge answerid and seyde / he that souereyne . Arsenye . And whenne the brothere forther more made instance that he sholde rede hym more of the forseyde boke / he bygan ofte to rede and seyde . E conuerso Fons et origo omni um malorum sunt discursus inutiles euangelizancium . That is the welle & begynnynge of all eueles or wickydnesse / ben the vnprofitable rennynge aboute of prechours / the whiche worde the forseyd brother takynge with a maner turbulance & gutchynge of herte / was aboute to argue and make resones in to the contrarye / alledgynge for hym the goynge aboute thorough all the worlde of the holy apostles oonly for the cause of prechynge / but he toke non hede to that these wordes were not oonly of prechours / But also of all thoo generally that coueyten in goostly lyuynge to plese god / For very soth hit is that to euery suche man , hit is the begynnynge of alle euels / yf he wyll loose his brydel to vnprofitable rennynges aboute / wherfore the forseyde yonglynge mekely answeryd to the reson of the broder & with al myldenes seyde Wite thou well brother that the forseyde philosophir that is to seye Arsenye . repreueth ful moche vn{pro}fitable rennynge a b●ute / & herwith the vision passed away / & thenne the forseide brother felte sheding in hym selfe an heuenly comforte / and began to thynke and haue in mynde / thoo thynges that he had herde & seen byfore & merueylid gretly who was that phylosophir Arsenye For that tyme he gaf all his dilygence to wordly philosophie & to the maysters therof / but of goostly phylosophie and the techers therof he toke not soo moche hede and thenne he seyde thus to hymselfe Loo how mani bokes of diuerse philosophirs thou haste redde and herde aledged the auctorurs of hem / but of thys Arsenye . thou fonde none mencyon made in ony of hem / & thenne at the aste he thouʒt thus / perauenture thys is that / Arsenye . the moost famouse philosophir of cristen doctrine that souereyne anker / whom thou herdist somtyme alledged though hit now be oute of thy mynde / and in preyf herof perauenture / hit is that thou saw the forseyde olde man dwellyng in a lytil celle and by the olde boke that the yonglynge helde in his hande and redde vpon / is vndirstonde the boke of lyfe of fadres and her collacyons / the whiche boke is as an olde forlette thynge and is lytil take hede to of many men . & neuertheles the rule of all perfeccion & the sothfaste science of crysten phylosophye by certayn experience is knowen & conteyned therin / Wherfore the forseyd broder erely on the morowe aroos & toke the forseide boke of the lybrary willynge to knowe the sooth whether therin were conteyned the forseyde Arsenye and his seyenge byforeseide / anone as he hadde opened hit he founde bothe hym & his sentence / the whiche the forseid yongelyng had radde clerely writen in the boke Wherfore the forseyde broder held hym selfe sufficyently by these wordis spoken before enfourmed & tauʒte / & thenne he left the scoles of naturell science & worldly wisdom and toke hym oonly to thys scole of goostly science & heuenly wisdom / desirynge for to conferme hym to the seyenge of the forseyde Arsenye /

Disciple .

Thus these wordis as they comen oute of heuenly shewenge meue me so in al partees that thorough their moost lykynge swetnesse the feruour of deuocyon is in me encresed / & a pleyne waye of more perfite lyfe is gyuen to myn vndirstondynge / & all maner difficulte & doutys is putte a waye from me .

How the disciple of euerlastynge wisdom shal lern to cūne deye & desir̄ to deye for the loue of Ihesu . Capitulum quintum / DIsciple .

sythen hit is so the deth yeuyth nought to man . but rather fro him taketh & pryueth hym of that he hath / wherof profitith thys doctryne of deth telle me . hit semyth wonderfull / & therfore teche me heuenly mayster /

Wysdom

/ Thou shalt vndirstonde the hit is a science moost profitable & passynge al other sciences for to cunne deye for a man to knowe that he shal dey / that is comyn to al men in as moche as there is no man that may euer lyue or hath hope or trust therof / But thou shalte fynde full fewe that hauen thys cunnynge to cunne dey / for that is a souereyne yefte of god Sothly a man for to cunne dey is for to haue his herte & his soule at all tymes vpwarde to thoo thynges that ben abouen / that is to seye that what tyme deth comyth hit fynde hym redy / so that he receyue hit gladly wythoute ony wythdrawynge / ryʒte as he that abydith the desyred commyng of his dere loued felowe / but alas forsorowe thou shalt fynde in summe relygyous as well as in veyne seculers full many that haten so moche the deth / the vnnethes wylle they haue hit in mynde / or here speke therof / They wolde not goo fro thys worlde / & cause is / for they sernid not to cūne deye / they spende moche of her tyme in veyne spekynges / in pleyenges & in vayne ocupacions & curiositees / & other suche veyne thynges / and therfore what tyme deth comyth sodeynly / for as moche as he fyndith hem vnredy he drawyth oute of the body the wretchyd soule / & ledith hit to helle / as he wolde ofte sythes haue done to the / had not the hande of the grete mercy of god wythstande hym / Wherfore leue thou veyne thynges to hem that ben veyne / & yeue good entente to my doctrine the whiche shall {pro}fite the more than chose golde / or all the bokes of all philosophres that haue ben / And the this doctrine of me the more feruently moue the / & that hit be alwey dwellyngly fixid in thyn herte / Therfore vndir an opyn ensample I shall yeue the the mysterie of thys doctrine / the whiche shal profite the gretly to the begynnyng of goostly hele & to a stable foundement of al vertues / see now therfore the lyknes of a man dyeng & therwith speking to the / And thenne the disciple herynge this began to gader̄ all his wittis fro outwarde thynges / & in hym selfe besely to considere & beholde that lyknesse sette before hym / for thenne there apperid byfore hym the lyknes of a fayre yonge man the whiche was sodeynly ouercome with deth in hasty time for to dey & had not disposed for the hele of soule before / for the whiche wyth a careful voys cried & seid Circundederunt me gemit{us} mortis dolores in ferni cicundederunt me . That is the wey mentynges of deth hauen vmbylappid me / & the sorowes of helle haue enuyronned me / Alas my god euerlastynge / wherto was I boren in to thys worlde / and why after that I was born had I not perisshid anone / For loo the begynnynge of my life was wepynge & sorowe / & now the ende & the passynge is wyth grete care & mournynge / O deth how bytter is thy mynde to a lykynge herte & norysshed vp in delyces / O how litil trowid I that I sholde soo sone dey / but now that wretchid deth sodeynly as oute of awayte as a thefe haste fallen vpon me / Now for sorow wryngynge myn handes I yelde outwarde goyng desirynge to flee deth . but there is no place to flee to fro her / I loke on euery syde & I fynde none counseyler ne comfortour . For deth is vtterly fyxyd & sette in me . & therfore hit may not be chaunged of that horrible voys of deth seyenge to me in thys maner / thou arte the sone of deth / Nor rychesse nor reson nor kynnesmen nor frendis mowen deliuere the fro my hande / the ende is come / the ende is come hit is demyd / & therfore hit must be done / O my god shall I now nedis dey / may not thys sentence be chaunged / shall I now sone goo fro this world / O the grete cruelte of deth / spare I praye the to the yowthe / spare to the age / that is not yet fully ripe / Doo not so cruelly with me / withdrawe me not soo vnpurueyed fro this lighte of lyfe / The disciple / herynge these wordes turned to hym and seide Frende thy wordis seme to me not sauering disciplyne / knowest thou not that the dome of deth is euen to al men / For hit takyth no persone before other / & hit sparyth no man / hit hath no mercy / neyther of the yonge ne of the olde /

Hit sleeth aswell the riche as the pore / & soth it is / that ryghte many byfore the perfit fulfillynge of her yeeres ben drawen awey fro this lyfe / Trowest thou that deth sholde haue spared the alone / naye for the prophetes ben dede / The lyknes or the ymage of deth answerid & seyde / Sothly he seyde thou arte an heuy comfortour / Nor thy wordis sownen but foly / & they rather be lyke to fooles the whiche hauen lyued euyl in to her deth / & hauen wrouʒte thoo thynges that ben worthy deth / & yf they drede not deth whan hit nyʒeth / they ben blynde & lyke to vnresonable beestis that seen not before her laste ende / nor that that is to come after deth / And therfore I wepe not sorowynge the dome of deth / but I wepe for the harmes of vndisposed deth / I wepe not for I shall passe hens , but I am sory for the harme of thoo dayes that ben passed the whiche were vnprofitably dispendyd wyth oute ony fruyte / Erram{us} a via veritatis , & c̄ In libro sapience . Alas how haue I lyued I haue errid fro the weye of sothfastnes & the lyghte of riʒtwisnesse hath not shyned in to me / ne the trouthe of vndirstondyng was not receyued in my sowle / Alas what profiteth hit to me pryde or the boste of rychesses what haue they holpen me / all thoo ben passed as a shadowe & as the mynde of a ghest of one daye passynge forth / And therfore now is mi worde & my speche in bytternesse to my sowle / & my wordys full of sorowe & myn eyen dasyth / O why ne had I be ware in my yowthe of thys that falleth me in myn laste dayes / Whenne I was clothed with streng the / & with bewte & had many yeres before me to come / that I myʒte haue knowe the euels that hauen sodeynly fallen vpon me in thys hour / I toke no fors to the worthines of time but freely yeuyng me to lustes & to wretchyd lyfe / & spended my dayes all in vanite / And therfore now ryʒte as fisshes ben cauʒte with the hoke / And as byrdis ben take with the grenne / soo am I taken wyth cruell deth that hath come vpon me sodenly / & my tyme of lif is passed & slyden awey & may not be clepid ayen of ony man / There was none houre so shorte but that I myʒte therin haue goten goostly wynnynges that passem in value al erthely godis wythoute comparison / alas I wretche why haue I dispendid so many gracio{us} dayes in moost veyne & longe spekynges & soo litil fors haue taken of my felfe / Othe vnspekable sorowe of myn herte / why haue I so yeuen me to vanyte / and why in al my lyffe lerned I not to deye / Wherfore ye al that ben here & seen my wretchidnes ye that ben Iocounde in the floure of yowthe / & haue tyme able to lyue beholde me & take hede of myn myscheues & sorowes / & eschewe youre harme by my perille / Spende ye in good the floure of youre youthe & occupye ye the time that is yeuen to yow in holy werkes / Leste that yf ye doo like to me / ye suffre the peynes that I suffre / O euerlastynge god to the I knowleche complaynyng the grete wretchidnesse that I fele of the wanton yowthe in whiche I hatyd wordes of blamynge for my trespaas / I wolde not obeye to hem that tauʒte me / & I turned a waye the eere fro hem that wolde goodly counseyle me / I hated disciplyne / and myn herte wolde not assente to reprehencions / and therfore now I am fallen in to a depe pytte & am cauʒte wyth the grenne of deth / Hit had be better to me yf I hadde neuer be borne / or els that I hadde perysshed in my moders wombe than that I had soo vnprofitably spendid the tyme that was graunted to me for to doo penaunce soo mysusyd wretchidly in pride /

Disciple /

Loo we all deyen as watir fallyth down in to the erthe that turneth not ayen / and god wyll not that mannes soule perysshe / but he wyth drawyth his vengaunce from hym that he be not fully loost / that is of hym selfe abiecte Wherfore here now my counseyle Repente the of al thyn offencys / & doo penaunce for thy mysdedis that ben passed / & tourne the to thy lorde by good dedis / For he is ful benigne and mercyfull / And yf hit so be that the ende be goode suffycith to hele of soule / The ymage of deth seyde / What worde is thys that thou spekyst shal I tourne me & doo penaunce Seest not the anguysshe of deth that ouerleyth me / Loo I am so gretly feryd wyth the drede and horrour of deth & soo bonden wyth bondes of deth that I may not see nor knowe what I shall doo / But ryght as the pertryche is constreyned vndir the claues & nayles of the hauke / is as halfe deed for drede & anguisshe of the deth / ryʒte soo all witte is gone fro me thynkynge not ellis but how I myghte in ony maner escape this perille of deth / the whiche neuertheles I maye not escape O the blessid penaunce & turnynge fro synne be tyme / for that is siker waye / Forsothe he that hath late turned hym / & yeuyth him to penaunce he shall be in doute & vncerteyn / for he wote no wether his penaunce be true or feyned Woo to me that haue soo longe suffred for to a mende my life / alas I haue to longe taryed for to gete me heele / Loo all my dayes ben passed & loste / & wretchidly perisshid / and ben gone so neclygently / that I wote not whether I haue spendid one daye of hem all in the wylle of god & the exercise of all vertues not doon soo worthely & perfitly as perauenture I myght or sholde haue done / or ellis yf I euer dide to my maker so plesynge seruyse & acceptable as myn astate askyth / Alas for sorowe thus hit is / wherfore all myn inwarde affeccyous ben sore woundid / A god euerlastynge how shamfull shall I stonde at the dome before the / & all thi sayntes / whenne I shall be compellyd to yeue answere and reson of all that I haue done / & lefte vndone / and what I shall seye herto

But at the nexte is my tribulacyon that I shall passe forth fro thys worlde Takyth hede of me now besely I preye yow / Loo in thys houre I wolde haue more Ioye of a litil shorte prayer . as of an Aue maria . seyde deuoutly of me / thanne of a thousand pounde of siluer or golde / O my god how many goodis haue I necligently loste / Sothly now I knowe that as to the gretnesse of heuenly medis / hit sholde more haue auayled me a besy kepynge of myn herte / & al my wittis with clennes of herte than that I lefte by inordinate affecyon defoyled and effecte / or that ony other man .xxx. yerys had besyed hym by prostracyons for to gete me rewarde of god here or in blysse / O ye al that see my wretchidnessis haue ye compassion of me / & mercy vpon your selfe / & while youre strengthes sufficen & haue tyme / helpe & gader to heuenli bernes heuenly tresoures / the whiche mowen receyue yow in to euerlastynge tabernacles what tyme that ye faylen / and that ye ben not lefte voyde in suche an hour that is to come to yow as ye seen me now woyde and of all goodis dispoyled /

Disciple

/ My loued frende I see well that thy sowwe is ful grete / and therfore I haue compassion of the Wyth all my herte adiurynge thee by god almyghty / that thou yeue me counseyle wherby I may be taughte / that I falle not in to suche perylle of vndisposed deth / Herto seyde the ymage of deth / The counseyle of souereyne prudence and moost of prouidence stant in thys poynte that thou dispose the while thou arte hole and stronge by trewe contrycion / and clene and hole confessyon / and by dewe satisfaccyon and all wickid and noyous thynges that sholde wythdrawe the or lette the fro euerlastynge helthe / that thou caste a waye fro the / & that thou kepe the so in all tymes as though thou sholdist passe oute of this world thys daye / or to morowe / or at the vttrest wythin thyse seuen nyghtes / Putte in thyn herte as though thy soule were now in purgatorye / & had in penaunce for thy trespasse .x. yere in the fourneys of brennynge fyre / and oonly thys yere is grauntid the for thyn helpe / And soo beholde ofte sithes thy soule amonge the brennynge coles cryenge / O thou beste beloued of all frendis / helpe thy wretchid soule / haue mynde on me that am now in soo harde pryson / haue mercy on me that stande al desolate / and suffre me noo lenger to be tormentid in thys derke prison / for I am forsaken of thys worlde / there is none that shewyth me kyndenes or that wolde putte hande to helpe me nedy / Euerychone seken her owne profite and hauen forsake me / and lefte me in thys paynefull brennynge flammes all desolate .

Disciple ayenwarde . Sothly thys doctrine of the were moost profytable who soo had hit by experyence as thou hast hit / But though hit soo be that thy wordes ben seen fully styrynge and bytynge / neuertheles they profiten litil to many folke / For they turne a waye her faces that they wylle not see vnto her ende . her eyen seen not / ne her eeres here not they wene to lyue longe and that disceyueth hem / and for they drede not vndisposed deth / therfore they take noo kepe to see byfore th harmes therof / What tyme that the mesenger comyth of deth / that is to seye harde and grete syknesse / thenne comen frendys and felowes to the seke man for to visite hym & comforte hym / And thenne all promysen and by heten the gode / & that he nedyth not to drede the deth / and that there is noo perylle therof / and that hit is but a rennyng of the humeces vnkyndely . or stoppynge of the senewes or veynes that shall soone passe ouer . Thus the frendes of the bodyes ben enemyes to the sowle / For what tyme the sikenes contynuelly encresith / and he that is seke euer hopyth of amendement / at the laste sodeynly he faylyth and wythoute fruyte of hele yeldith vp the wretchyd soule / Righte soo these that heren thy wordys the whiche leuen all to geder to mannes prudence / and worldly wisdom / they casten behynde theyr backys thy wordis / and wylle not obeye to thyn heelful counseyle

The ymage of deth seyth / Therfore what tyme they ben taken wyth the grenne of deth whenne there fallyth vpon hem sodeynly trybulacyon and anguysshe / they shall crye and not ben herde for as moche as they hadden wisdom in hate and dispiseden to here my counseyse And ryght as now ful fewe ben founden that ben compuncte thorough my wordis / forto amende hem and turne her lyfe in to better / noo forsothe / for the malyce of the fende in tyme / and defaute of goostly feruour / and the wyckidnesse of the worlde letteth hem / so that there ben ful fewe soo perfitly disposed to deth / the whiche for grete abstraccyon / of the world and deuocyon of herte coueyten to deye for the desire of euerlastynge lyfe / & wyth all her inwarde affecyons / desyren to be wyth cryste / But rather the contrarye / and for the moost parte of peple they ben soo sodeynly wyth the bytter deth ouercomen that they be foundem at that tyme all vndisposed in maner as I am now ouercomen / And yf thow wilte knowe the cause of soo grete and soo comune a perylle / Loo thys the vnordynate desire of worshyp and the superslue cure of the body / erthely loue / and to moche belynesse aboute wordly lyuynge bynden many hertis of the comynte / and bryngeth hem at the laste to these myschenes But sothly yf thou wyth fewe desirest to be saued fro thys perylle of vndiposid deth / Here my counseyle and ofte sithes sette before thyne eyen / thys that thou seest now in my sorowfull persone / and besely brynge hit to thy mynde / And thou shalt fynde soone that my doctrine is to the moost profytable / For thou shalte soo profite therby that oonly thou shalt not drede to dey . but also that deth that is to alle lyuynge men dredeful thou shalte abyde and receyue wyth the desyre of thyn herte / in that hit is the ende of trauayle / and the begynnynge of felicite euerlastynge / Thys thynge looke that thow doo / that thou euery daye brynge me inwardly to thy mynde / and besely take entente to my wordis / and wryte hem sadly in thyn herte / Of the sorowes and anguysshes that thou seest in me / taken hede and thynke vpon thoo thynges that ben to come in hasty tyme vpon the / haue in mynde of my dome / for suche shall be thy dome . O how blessed arte thou Arsenye that euer haddist thys hour̄ of deth before thynē eyen / and soo blessid is he the whiche what tyme that his lorde comyth and knockith on the yate fyndyth hym redy to lette hym Inne / For by what maner deth he be ouerleyde he shall be purged and brouʒte to the sighte of almyghty god / and in the passynge oute of his spirite shall be receyued in to the blessid paleys of euerlastynge blysse / But woo is me wretche where trowest thou that thow shalt abyde thys myʒte my spiryte / who shall receyue my wretchid sowle / & where shall hit be herboured atte nyghte in that vnknowen countre Oo how desolate shal thenne be my soule & abyecte passynge all other soules / Therfore hauynge compassyon of my selfe amonge these bytter wordys / I shedde oute teres as the ryuer / But what helpyth hit to wepe / or to multyplye many bitter wordis / hit is concludid & may not be chaungid Oo my god now I make an ende of my wordys / I maye noo lenger make sorowe / For loo now is the houre come that wyll take me fro the erthe / woo is me now I see and knowe the I maye noo lenger lyue / and that deth is all the nexte / For loo the handes vnwylde begynnen to rauncle / the face to be pale / the syghte to daske / and the eyen to goo Inne / The lyghte of the worlde I shall no more see / and the state of an other worlde before the eyen of my soule in my mynde / I begynne to beholde / Oo my god how dredfull syghte is thys / Loo the cruel beestis the horyble faces of deuels and blake for shappen thynges wythoute nombre haue enuyronned me / aspyenge and abydynge my wretchid soule that shall in haste passe oute / yf perauenture hit shulde be taken to hem for to be turmentyd as for her lotte / Oo thou moost ryghtwysse domesman / how streyt and harde ben thy domes / chargynge and harde demynge me wretche in thoo thynges / the whiche fewe folke feren or dreden / for as moche as thei semen smale & lytyl / Do the dredful syghte of the ryghtwys Iustyce / that is now present to me by drede and sodeynly to come in dede / Loo the deth swyfte percynge the membres is comen / that wittenessith the kynde of the flesshe that peryssheth and ouercometh the spirite / Now fare wel felowes and frendes moost dere . for now in my passynge I caste the eye of my mynde in to purgatorye whid●r I shall now be ladde / & oute therof shall I not passe tille I haue yelden the leste ferthynge of my dette for synne .

There I beholde wyth the eye of myn herte / wretchidnesse & sorowe and many folde peynes and tourmentynge /

Alas me wretche there I see amonge other peynes that longen to that place / rysynge vp flaummes of fyre and the soules of wretchid folke caste therinne / vp and downe and to and fro / that rennen as sparkles of fyre in myddys of that brennynge fyre / ryghte as in a grete towne all on fyre and in the fyre and smoke the sparkles ben boren vp and downe / soo the sowles weymentynge for sorowe of of her peynes / cryen euerychone / and seyen these wordys /

Miseremini mei miseremini mei saltem vos amici mei .

Haue mercy on me / haue mercy on me . at the leste ye that ben my frendys / where is now the helpe of my frendys / where ben now the goode byhestys of our kynnesmen & other . by whos inordynate affeccion we toke noo fors of our selfe / and soo encreasid we thys peyne to our selfe . Alas

why haue we done soo / loo the leste peyne of thys purgatorye that we maye fele / passith all maner sorowes of that temperel world / the bitternesse of peyne that we now felen in one houre semyth as grete as all the sorowes of the passynge worlde in an hundred yeres / But passynge all maner of other turmentys and peynes / hit greuyth me moost the absence of that blessid face of god / Thise wordis that I haue now seyde in my laste passynge I leue to the as in mynde / and soo passynge I deye / At thys visyon the disciple made grete sorowe / and for drede all hys bones quakeden /

And thenne turnyng hym to god he seyde thus Disciple where is euerlastynge wisdome now / lorde hast thou forsake me thy seruaunte / thou woldest teche me wisdom ynowgh but I am almost brought vnto the deth / Oo my god how moche byndeth me the presence of deth / that I haue seen now . the ymage of deth hath soo ouerleyde all my mynde that vnnethes / wote I whether I haue seen the ymage of deth or not / for I am soo gretly troubled that vnnethes woot I whether thys that I haue seen be soo in dede or els in lyknes / Oo lorde of lordes dredful and mercyful / I thanke thee wyth all myn herte for thy specyall grace / and I promyse to amende / For I am made a ferde wyth passynge grete drede / A forsothe I perceyued neuer in all my lyfe the perilles of deth vndisposed soo openly as I haue now in thys houre / I bileue for certeyne that thys dredfull syghte shall auayle to my sowle for euer / for certeyne now I knowe that we haue here none euerlastynge citee / & therfore to the vnchaungeable state of the soule that is to come / I dispose me wyth all my myghtea / nd I purpose me to lern to deye / and I hoope by goddys grace to amende my lyfe wythoute ony wythdrawyng or dyfferrynge / For sythen I am soo made a ferde oonly of the mynde / what sholde be to me the presence therof / wherfore now doo awey fro me / doo aweye the softenesse of beddynge the precyosite of clothynge / & the slowthe of slepe & al that letteth me fro the lord Ihū crist / Oo thou holy & mercyfull sauyour putte me not to bitter deth / Loo I fallynge downe byfore thee wyth wepynge teeres / I aske of thee that thou punysshe me here at thy wille / soo that thou reserue not my wicked dedis in to the laste ende / Forsothly in the horrible place there is so grete sorowe and peyne / that noo tonge may suffice to telle Oo how grete a foole haue I be in to thys tyme / in as moche as I haue so litil fors taken of vndisposed deth / and of the peyne of purgatorye / that is soo grete / and how grete wysdom is to haue these thynges ofte byfore the eyen / But now sythen I am soo ferdely amonysshed and taughte / I open myn eyen and drede hit gretly /

Wisdom answerynge seyd

These thynges that ben seyde my sone in alle tymes haue in mynde whyle thou arte yonge and hole and myghty / and mayste amende thy selfe / But what tyme thou comest to that hour sothly thou mayst none other wyse helpe thy selfe / Thenne is there none other remedye . but that thou committe the to the mercy of god oonly / and that thou take my passyon betwix thee and my dome / leste that thou drede my ryʒt wysnesse more than nedyth / for soo thow myghtest falle downe fro thyn hope / And now for as moche as thow arte aferde wyth a passynge drede be of good comforte vnderstondynge that the drede of god is the begynnyng of wisdom / Seche thy bokes and thou shalt fynde how many goodes and profytes the mynde of deth bryngith to man / Wherfore haue mynde of thy creatour and maker in the dayes of thy youthe / or that the pouder torne ayen in to his erthe whens he came fro / and the spiryte torne ayen to the lorde that yaf it hym And blesse thou god of heuen wyth all thyn herte / and be kynde to hym that yeueth the grace to see thys / for there ben full fewe that perceyue wyth her hertes the vnstablenesse of this tyme / ne the deceyt of deth that in al tymes lyeth in awayte / ne the euerlastyng felicite of the contree whiche is to come / lyfte vp thyn eyen & loke aboute the besely / & see how many there ben blynde in her soules / & stoppen her eeris that they here not for to be conuerted & heled of synne / & therfore her losse & dapnacyon shal not longe tarye . Alas beholde the companye wythoute nombre of hem that ben now lost thorouh̄ the myschefe of vndisposid deth / nombre the multitude of hem yf thou maye and take hede how many they ben / the whyche in thy tyme dwellynge wyth the now ben dede and passid hens fro thys worlde / How grete a multytude of bretherne and felawes / and other of thy knowleche in soo fewe yeeres ben gone byfore the that arte yet a yonge man and lefte yet alyue / and they dede Aske of hem all and seche of euerychone / and they shall telle the wepynge and mornynge seyenge thus / Oo how blessid is he that seeth before and purueyth for these laste thynges / and kepyth hym fro synne / and dooth after the counseyle of wyse men / And in all tyme dysposith hym to hys laste houre / wherfore puttynge abacke all thyngys that shuld wythdrawe the herfro / ordeyne for thyn hous / and make the redy to that laste way of euery man / and to the houre of deth / For in certeyne thou knowest not what houre hit shall come and how nygh it is /

And therfore ryghte as a trauaylynge man standynge in the hauen beholdith besely a shippe that swyftly seylyth toward ferre countries that he shulde goo to / leste that hit shulde ouerpasse him he stondeth stylle and remeueth not thennes tyl hit come to him / ryght so stonde thoustable in vertues / and more for loue thenne for drede soo that all thy lyf and all thy werkynge be dressed and sette to that entente euer pryncypally to loue and please thy lord god trustyng to hys mercy / so that thou haue a blessid obite by whiche thow mayst at the laste came to the place of Immortalite & euer latynge felycite /

Of the souereyne loue of our lord ihesu in the holy sacrament of his blessid body & that longeth therto / Caplmm .vj. The discyple sayd thus .

O Souereyne and euerlastyng wisdom for as moche as the grete profite of thy doctrine hath stired me wyth a feruent desyre for to goo to the scoles of vertue / and to yeue myne hole entente to hem / in the whiche I haue sufficientlylernyd how I shall bothe lyue and deye / Sothly in the exercise and fulfillynge of hem in dede / I knowleche of myn owne infirmyte that I vnmyʒty am ofte tymes caste downe / Wherfore I flee to the almyʒty god / and to thy souereyne myght / and aske of thee that thou vouchesafe of thy grete pite to shewe me remedyes that I may haue recours to in aduersitees that fallen /

Wysdom

/ The seuen a sacrmentis of holy chyrche . ben seuen remedyes / thorough the whiche a man is in maner newe born in to a spirituel creature / & norysshed and kept / and thorowgh grace broughte vppe in to the souereyne degree of perfeccyon / Amonge the whiche sacramentys a specyal excellent maner spryngith oute of the sacramente of the awter . the shynynge of goddes loue / and a maner ryuer of heuenly grace blessidly brennynge deuoute soules / and swetly makynge hem dronken in goostly loue / as hit sothly is knoken / For ryghte as drye stickis yeuen kynde mater to bodely fyre for to brenne more feruently / and maken the flam̄es therof to sprynge vppe and sprede all aboute ( Soo forsothe thys worshipful sacrament that is norysshynge of goostly hete yeuith grete encrese to the fyre of goddes loue / and norissheth hit whan hit is deuoutly receyued / For amonge all the tokens of loue / there is noo thinge that soo rauysshith all holy to hym the wylle of the louer as is to desire the presence of him that is loued / for that passith all other thynges / wherfore in my laste supper I yaf myselfe to my loued disciples in sacramente / and to hem and all other mynystres of thys sacryfice I haue lefte that grete power in the vertue of myne wordys that they may haue me present bodely / that am present euerywhere by my godhede goostly /

Disciple .

I beseche the my lorde that I thy seruaunt may speke a worde in thyn eeris / & that thou be not wrothe to thy seruaunt / For sothly thou arte my lorde and I thy seruaunt / And I haue wel vndirstonde that thou hast seyde that thou arte in thys sacramente not figurally / but ryally and bodely . And yf hit be soo I praye the mekely to be taughte / for that sholde yeue me grete mater to loue the ferruently .

Wisdom .

In very certeynte and sothfastly / and wythoute ony doute I am conteyned in thys sacramente god and man wyth body and soule flesshe and blode as I wente oute of my moders wombe and henge on the crosse / and sitte on the fadres ryght hande .

Disciple .

I beseke the my lorde be not displesid yf I speke . For thys that I shall speke cometh not of the rote of mysbyleue / but of full grete merueyle . For yf I durst seye it semyth full grete wonder how that shaply body of my lorde wyth all hys membris / and mesures in all maner perfeccion may be conteyned vnder that litil fourme that we seen of the sacrament / as to porcion vnlyke in mesure /

Wysdom .

How that my body is conteyned in the sacrament / there may noo tunge telle / ne witte vndirstonde / ne mannes reason may not comprehende hit / But oonly by feyth hit is conuenient to knowe this in as moche as hit is the grete werkynge of goddes vertue oonly / And therfore hit longith to the for to byleue thys sothfastly / and to beware of presuntuous serchynge in thys mater so curious Neuertheles I coueytyng for to profite to thy deuoute symplenesse / for to excite thy feruoure more than shewynge of that thynge that is oonly knowen to god / I shall answere to thy symple wordys / takynge the waye of answere of thoo thyngys the ben knowen in her owne kynde / and yet vnknowen to the / to thoo thyngys that passen the knowynge of all deedly creatures / Telle me therfore yf thou canste / how that a litil pupille of the eye may by siʒte close in hit all that grete circumference the hit seeth of the firmament / or in what maner a broken glasse may receyue a perfit ymage in euery broken parte therof / sythen these thynges ben not euen in proporcyon / And thouʒ hit soo be that these symple ensamples bē rather vnlyknesse than perfite lyknesse / as euery thynge of kynde in thys purpoos hath more vnlyknesse than lyknesse / Neuertheles of these thynges may be taken this conuenyent skille / that sythen nature may werke soo many & grete merueyles kyndely / Why may not the vertue of the auctour & maker of kynde stretche hym in to gretter merueyles many folde in his werkynge / Also if hit seme possible that the maker of the worlde seyde / and al thyngis were made of nouʒt / why shulde he not tourne one thynge in to an other thorouʒ his pryue power / And therfore right as all thynge the he wolde he mande / ryght soo there is noo thyng to hym vnpossible that he wyll haue done / Wherof thenne hast thou wondyr / Forthermore thou byleuest that dyuyne wysdom fedde fyue thousand men wyth fyue loues / & I aske of the wh̄at mater that was that serued theym al but his grete myʒte .

Disciple

/ To these thyngys I can not answere of my symplycite / but that I openly knowleche that the werkynges of god ben full merueylous /

Wisdom

/ Yet putte I to thy symplenes this questyon herto acordyng / Seye me whether thou byleue that thou hast a soule or that there be ony thynges inuysible /

Disciple .

I beleue not that I haue a soule / but I knowe hit well in as moche as I haue the knowynge herof by my meuyng & of my wytte & felynge & suche other / Also reason techith that there ben many thyngys in her kynde / the whyche maye not be comprehendid by the sighte ne by other bodely wyttis / and perauenture there ben moo of the werkys of god vnseen / than thoo that mannes witte may comprehende / as a besye secher may fynde in the ordre of all thyngys /

Wisdom

/ Of thyse before seyde wordys gadir to thy purpoos that the vnderstondynge of euery blessid spirite passith moche more the vndyrstondynge of euery wyse man than dooth the vndyrstondyng of a wyse man passe the vndyrstondynge of an ydeot / For thus experience techith that many vnlettrid men holden as vnpossyble many thynges of the whiche clerkes hauen certeyn cunnynge and knowynge / as hit preuyth pryncypally in gemetrye and astronomye /

So to our purpoos though this mater passe the kunnyng and knowynge of erthely men the whyche hauen but a blynde vndyrstonding of thoo thyngys that ben moost open in kynde / neuertheles they that hauen the kunnynge of hem that ben in blysse / seen these thynges perfytly in god / Here what seyth herof the wyse man in holy writte by these wordis / There is some man that besieth hym daye and nyghte / & brekyth his slepe for to knowe al thyng / & I haue vndirstonde that there may noo man fynde reson of all the werkes of god that ben done vndir sonne / & the more he trauaylith to fynde / the lesse he shall fynde / Loo also a grete philosophire that subtylly & besely yaf hym to knowe a certeyne naturel mater / & myght not come therto by his witte / at the laste he seyde / Leue we these thynges to hem that ben strenger / that is to seye more cunnynge / Sythen thenne hit is soo that these thynges that ben of kynde & openly in erthe seen maye not be knowen / how thenne may thoo thyngys that ben heuenly and may not be seen / but passen all the vittys of dedely nature / who may knowe hem . Therfore seide oure lorde to . Nichodeme . Si terrena dixi vobis & c̄ . If I haue spoken and tolde yow erthely thyngys / and ye byleue it not / yf I wolde speke to you of heuenly thyngys / how shuld ye byleue hem / therfore men shulde flee al suche ymagynacyons and conceytes that leden to erroures by enserchyng thoo thynges that touchen that feyth / For some thynken oftetymes of that grounde in whyche they ymagyne that they deme of godly thyngys / as they wolde doo of manly thyngys / & of thoo thyngys that ben aboue kynde / as of thoo that ben in kynde / But soo shulde they not doo / & namely in thys purpoos hem behoued to be ware / For in sothe goddis body is not in the maner in the sacrament as a body in a place that is mesured therafter / but hit his there in a maner that is spirituel / & yf thou aske me what maner that is / I telle the that hit is suche a maner as is longyng propirly to thys sacrament . the whiche for to knowe / thyn ymagynacyon maye not atteyne therto / Wherfore thyn vndyrstondynge as blynde muste be constreyned & brouʒte in to the bondage of criste for to haue alwey byfore thyn eyen / how moche of myʒt is that vertue that is wythoute ende / to the wyche al maner maters obeyen & seruen at wille / thouʒ a man maye not see this by defaute of the myʒt in seenge of the Inner eye / A pleyne ensample thou hast her of by a chylde born in prison & longe tyme norisshid therin / the whiche wolde holde hit for a grete merueyle / who so wolde telle hym many thyngys of the course of sterris / & of the disposiconn of this worlde that we knowe and see / & merueyle not therof / wherfore the wisdom of god condescendynge to mannes Ignoraunce the forseyde thyngys hath lefte to men oonly for to byleue in as moche as they passen the myʒt of mannes witte / To the whiche byleue trewe men leenynge as to a sadde foundement / hauen more certeyne therof / than if they shulde leene to her owne vndirstondynge / or other mennes in thyngys knowen & proporcined by kynde .

Disciple

/ Sothely wyth moost euidente persuasions & resons thou preuyst to me the feyth of this sacrament / & takest fro my herte noyous wonderyngys / & dreedful thouʒtys / that growen & disesen a seke soule / For of this that thou hast seyde . I perceyue wel that hit is a symple wytte that sechith thyngys that ben imposyble / and coueytith to knowe the wondirful werkys of god alone / and neuertheles yf he faylith in knowynge of werkys of the selfe kynde / I wote wel & sadly byleue that thou arte souereyn & endeles myʒte that may doo all thyngys & souereyn & euerlastynge wysdom . that knowist & seest al thynge / thou that arte god playn and vnchaungeable soothnes that mayst not lye not deceyue . wherfore thou arte the ende of my byleue / & the anker of my hope / now & euermore knowynge that blessid is that man that trystith and hopith in the / Wherfore now all the inwarde affeccyons of my soule ben gladde & Ioyfull / for I haue souʒte / and that I haue longe desired . now I haue goten . Why arte thou my soule sory / & why distourblest thow me / thou hast souʒte . Ihū and thou hast founden Ihū . Ofte sythes in to thys tyme thou hast compleyned that thy loued Ihū was away fro the . what tyme thou sawe an other man gladde of the presence of hym that he loued / thou haddist enuye in thy herte & madyst sorowe for as moche as thou foundist not hym presente that thou louedist / and in thys maner seydist / Oo wolde god that he my byloued were suche one that wolde ofte sythes or alwey yf hit plesyd hym be wyth me & lyue wyth me . soo that I myʒte haue Ioye and lykynge of hys presence for that shulde comforte me in trybulacyons and in diseses / But now thys voys of sorowe is torned in to the voys of gladnes For now I fynde hym presente / for whom I made sorowe / as for his absence / Wherfore now al ye the louen god be glad wyth me / For I haue founde my byloued / & not oonly after the godhede wherby he is to all men presente / but also after the māhede sacramently to me presente / & therfore hit is wounder that I may hens forwarde be drawen away fro the chirche & that I dwelle not there nyght / where I haue my lorde presente / not oonly goostly / but also bodely / & not oonly god all myghty / but also as my brother & beloued frende / Oo lorde how blysful had I sumtyme be yf I myʒt haue receyued in to my mouthe at the leest one drope of that precious bloode rennynge oute of the open woundis of my lorde my beloued / But now wyth my besy diligent consideraconn I begynne to take hede / that not oonly I receyue one drope or tweyne of that precyous blode rennyng oute of the handes or of the fete or fro the herte of hym / but also I receyue alle his bloode holy / & hys body is Ioyned to my body / Oo lorde how worthely shulde the presence of so grete a gheste meue the affecconn of mannes herte what maye be shewed more of loue than the homely knyttynge to geder of hym that is loued to hym that louyth / & thouh̄ hit so be that he may not be seen here in the sacrament so openly as in heuen / neuertheles the feruent affecconn of man leenyng to the foundement of feyth shulde be sadly stablysshed / that the presence of thys sacrament shulde ouercome all erthely thynge & affecconn of herte / Wherfore thys sacrament may wel be called the sacrament of loue / in as moche as hit knyttith togedir the loue with the louer / Now my soule be thou comfortid / for that thou hast soughte / thou hast founden / and therfore receyue & take criste in sothenesse & in presence as Symeon dide that ryʒt wysely & dredefully receyued him in his bodely presence / For thouʒ that symeon receyued him visibly / & thou vnuysibly neuertheles thou receyuest him as feythfully in louelynesse & as verily as he dide / For ryghte as my bodely eye maye not see now in the sacrament thyn humanyte that is there presente / so the forseide symeon berynge thee in his armes myʒt not see thy godhede / but oonly wyth the eyen of byleue . as I see the bodely now presente with the eyen of byleue / But what were that to me of bodely siʒte / Sythen thoo eyen ben affermed blessid / that seen not after the flesshe / as the scrybes & pharysees bodely / but now thyne chosen children see the goostly / what wilte thou my soule desyre more of thy beloued to knowe certeynly & wythoute ony doute thou hast hym in the sacrament present / thouh̄ hit be inuisible But now take hede to goddes ordenaunce / & see that this mysterye is done / & made moche more conuenyently vndir a nother lyknesse / than in the lyknesse of his propre persone . For who myʒte be so feers or harde that wolde presume to take hym , and ete hym in the fourme of flesshe and blode / Wherfore the diuyne wisdom disposynge all thyngys in the beste maner / ordeyned that the flesshe & the blode beyng vnder the lyknes of brede & vyne / the whiche seruen comynly to mannes refeccyon / This sacrament shulde soo be taken / What myʒte be founden more semely more couenable or more lyʒte / that shulde soo accorde to vs / & hit seueth not the sothfastnes of hitselse / Wherfore oo euerlastynge wisdom what tyme that I consyder and beholde by thyse and suche other thyne grete werkys . and merueylles soo passyngly wel disposid and ordeyned / For wonderynge I fayle in my selfe / crienge inwardly and seynge / O the hye worthynesse of the rychesse of wysdom and cunnynge of god /

What arte thou is thyn owne beynge / that arte soo grete and soo worthy / and soo vertuous in werkynge of creatures made of the Hec pertinent ad sacerdotem specialiter .

Wherfore now my kynge and my god . that vouchedistsafe to chese me in to the office of presthode not / of my deserte / and woldyst make me mynistre of so grete mysteryes that I may euery day receyue and offre the that lambe wythoute wemme . I aske of thee that thou teche me . how that I shall worthily receyue the / soo that hit be to thy louynge and hele of my soule / knowynge for certeyne that there was neuer kynge soo grete and soo gloryous that was soo worshipfully and soo reuerently receyued of ony cite / ne none moost dere frende comyng fro ferre countre soo gladly and effectuously salewed and greted of his specyal frende / ne noo loued spouse soo amorously and hertely receyued of his spouse and soo reuerently treatid / as my soule this day desyreth for to receyue the myn worthiest Emperour swettyst frende and deryst loued ghest and moost lykynge spouse / and for to brynge thee in to my goostly hous and in to the moost secrete chambre of my herte . and there for to doo to the all maner reuerence & loue / & for to yelde to the all the worship that is possible to be yelden of a poore crature to his god & his maker .

Wysdom .

Whenne thou comyst vp to the worshipful awter beholde wyth thyn Inner eye of byleue that holy body in flesshe & bloode of thy god / that is to seye in thys maner that moost certeynly / and wythoute ony doute . thou byleue with al thyn herte & knowleche wyth thy mowthe that that hoost is very goddis sone . born of the vyrgyne Marye / and that was deed & rysen fro deth to lyfe . & shal be domesman of al bothe quycke & deede / And after this with dewe reuerence & souereyne worship wyth thy lorde god I haue merueyle Inwarde wyth a meke deuocyon / that soo grete a lorde to so litil vnworthy a seruaunte / & that soohye a noble prynce . to suche a wretchid worme . & soo worthy a mageste to soo vyle a mesell vouchethsafe to come . and thenne seye with drede & reurence Lorde I am not worthy that thou entre in to my hous but turstyng of thy grete pite and mercy / I come seke to the leche of lyfe . trustyng to the welle of mercy - Nedy to the lorde of heuen and erthe . the shepe to his herde man . the creature to his maker . mournynge and desolate to the my pyteuous comfortoure and myʒty / moost ardente desire / & wyth inwarde luste of herte receyue thy worthy spouse hauynge souereyn delyte of hys blessyd & swettyst presence / And that one thynge is in specyal / that shulde passynge all other thyngys stire & meue an amorous soule / that is to seye whan he thynkyth that he hath presente his dere loued spouse & frende / for whos loue he deyeth euer y d yas to this worlde / & dispisith all erthely a loue / Loo these feyned louers of this worlde / what day they seen the hous where they haue in mynde that her loued frende or spouse dwellith alle day / they ben the more gladde & meryer / Take hede thenne herby how worthely he shulde be gladde & souereinly reioyce hym that receyueth vnder thys visible fourme / not a foule creatour / but the maker of all thynge / not a closed filthe / but the wisdom of god becomen man Hit his wondir that an amorouse soule may be that day sory for ony temperel thyng in the whiche he hath receyued his beloued maker god / For wythoute doute he hath thenne in hymself so grete mater of Ioye / that worthely hit shulde deuoure & putte to nouʒt all chaunce of heuynesse & sorowe / ryght as the grete see wolde a drope of eysel or vynegre caste therin Forthermore yf thou desyrest to knowe in experyence the swete sauour of this sacrament the whiche is yet vnknowen to the / be besye aboute firste for to wythdrawe thy soule fro seculer nedis / & fro flesshly lustes and vices / soo that before the receyuynge therof / thou haue profunde contrycyon / and clene and open confession / & that thou be drawe therto by inwarde deuocyon / more than by vsed custome wyth moost ardent affeccions / & moost holy meditacyons / as wyth rede roses & white lylyes thou shalt araye ayens hym the gheste chambre of thyn herte / and make hit redy to soo worthy a spouse by inwarde pees / And what tyme thou felyst hym presente / chyppe hym betwyx the armes of thyn herte / thorouh̄ the outcastynge of all erthely loue / and the inwarde closynge of that heuenly spouse /

Afterwarde a deuoute soule shal make me to here his voyce & synge to me wyth the songes of syon / Wherof the melodye whan it is made of thre maner proporcyons yeldyth moost swettist sowne / that is to seye of perfyte foryetynge al erthely thyngys / & feruente affecconn of euerlastynge thyngys / & a maner begynnynge of louynge that the blessid spirites haue in heuen / wel is hym that may {per}ceyue & fele thyse thyngys wyth inwarde taste / & that may knowe hem by sothfaste experyence more than by wordys or wrytyngys /

Disciple

/ Oo that wonder hardnes & blyndenes of my herte / wherfore I may wel be sory . For in the moost habundance of goostly rytches I haue longe tyme dwellid moost pore . & the grete goostly goodys I haue wretchidly forslowthed . & of the grete swetnes passynge mesure of the yeftes of grace I haue be voyde & drye . Oo my god to that I make my compleynte with inwarde sorowe of herte that I haue ben so longe fro that . & thou hast be so nye me thou were with me . & I was not with the / for medelyng & settynge my selfe in wordly besynesses . & other su{per}flue vanitees I toke litil fors of the For oste sythes I haue had my selfe soo tedyously to the as though thou my god haddist not be presente to me . But now puttynge awaye all maner dissymulacyon . as though I were waked fro slepe / I haue opened myne eyen clyppyng thy presence with my most affeccyon and desire of body and soule / For as ofte as I thynke and haue in mynde thy blessid presence / my spiryte begynneth to glade for ioye as he that receyueth a good messegar comynge fro ferre countre / And therfore now hit is conuenyent that as thou hast fedde me wyth thy blessid presence / as with the brede of lyfe and vndirstondynge / soo thou enfourme me forthermore yeuynge me drynke of the water of helfull wysdom / answerynge me thy seruaunte to thoo thyngys that I shall aske the And firste I aske of the / what good thou yeuist by thy presence to the man that deuoutly receyueyth thee in the sacrament .

Wysdom .

I praye the fro whens cometh thys questyon / whether arte thou a louer or a marchaunte Trowyst thou that this questyon is conuenient to an amorouse herte that loueth inwardly / Soo that he haue that thynge that he louith he takyth not moche fors of other thyngys . What thyng haue I better or more profitable or more precyo{us} than myselfe / And he that hath that he louyth what shall he desire more He that yeuyth all hym selfe to his frende / what I praye the kepith he fro hym / loo in the sacrament I yeue my selfe to the / & I take a wey thy selfe fro the / & I tourne thee in to me / For in soth thou shalt not turne me in to the / as the mete of thy flesshe / but thou shalt be chaungid and turned in to me / But perauenture thou arte not yet perfite in loue / wherfore thou couetist not oonly loue / but also somme rewarde therof / & therfore I shall answere now by a questyon lyke to thynne askynge / Telle me what helpyth or profytith to the ayre the shynynge of the sonne / what tyme that hit shyneth hote wyth all his vertue / wythoute clowde at myddaye tyme . Or ellis what profyten the bryʒte sterrys & in specyall that fayre sterre Lucyfer to the derke nyʒte / or ellis what fayre hete bryngith the hote sommer tyde to the erthe that is byfore clongyd with the colde froste of wynter /

Disciple .

Sothly all these hit is no doute bryngen with hem grete frute and grete bewte /

Wisdom .

All these semen to the grete & gloryous / for as moche as they ben knowen comynly & comprehendyd by sighte / But for sothe the spirituel yeftis that ben yeuen in the sacrament in her maner ben moche more . worthy and greter forderynge / For the leeste yefte of grace therof makyth a man more gracyous whan he receyueth the sacrament yf it be deuoutly take / and hit shall more clarefye the sowle herafter wyth his spirituel lyʒtnynge than ony sonne beme may lyʒten the clene ayre / and for as moche as spirituel thyngys wythoute comparyson passen bodely thyngys ryght so forthermore thou mayst conceyue of other lyknesses also my body gloryfyed that is receyued here in the sacrament trewly wyth grace / shall more lyʒte & worship wyth his lyghte all the courte of heuen / & euery chosen soule / than the cours of sterrys & the varyaunce of tymes mowen helpe or forther in ony maner the erthe / And also my soule that is conteyned in the sacrament is of more lyʒt in his maner than ben all the day sterrys or euen sterris in erthe / And all these shall be yeuen herafter to a trewe soule by vertue of thys sacrament wythoute other profitys and graces / that fallen euery day grete and wyth oute nombre that ben ofte sythes rehersed & spoken of /

Disciple .

I am astonyed in this that I here so many worthy merueyles & werkyngys of thys gloryous sacrament . But lord I praye the dispise not one doute that I shall putte & open to the / Sythen hit is soo that thou almyʒty god vouchedistsafe to magnyfye this worshypful sacrament with soo many gloryous miracles & profytis wythoute nombre / not oonly for the tyme to come / but also in thys tyme presente . why is all this soo hidde & abstracte that vnneth is hit perceyued of ony man & if I durst seye the vertue therof is not seen for to apere to trewe byleuyng men . what is done aboute other men I wote / not in as moche as I am not a curyo{us} sercher of other mennes conscience . But this am I experte of . in myselfe other wyle that what tyme I shulde come to the holy sacrament / wherof I haue founden myselfe bothe in goynge therto & goynge therfro in soo grete hardnesse of herte & a maner dulnes of spirite / that of all the gostly lyʒtyngis . & godly graces that comen fro that sacrament to my dome I haue belefte so voyde that I myʒte not fele in my selfe the swete taste therof in ony maner / But I was lefte so desolate without frute / as thouʒ that sacrament had none effecte in hit selfe . Oo the wondirful counseyle of all myghty god and vnwyse durste be so bolde for to reprehende & vndirtake in thys parte his lorde / that is moost wyse and wythoute reprehension alle thynge in the beste maner disposyng / I praye the why hast thou so hidde soo many & / grete goodis . Were hit not better that thou haddest ordeyned the faith of soo grete mysteryes wyth more open sygnes and more euydent experience .

Wysdom

Knowest thou not while thou arte here thou walkest forth by fayth / and not by kyndely felynge . For that thynge that bodely witte shewyth and experyence prouyth . how may fayth receyue . Naye fayth muste ne deys fayle where that open shewynge of reson hath place / And so folowyth that the worthy meryte of fayth sholde peryshe / For as the wyse man sayth / Fayth hath noo meryte to the whiche fayth reason yeuyth experyence . and therfore yf thou wylte committe to experyence of reason the mysterye of thys sacrament . nedis fayth and the merytys of faith muste perysshe and fayle / and what if hit soo befalle that a chosen soule felith rennynge thouʒtis that ben dredfull / sothly yf he fyghte ayens hem lawfully by hys wyll he shall be crowned therfore / Open I praye the / the boke of thy herte and see how open knowynge the mysterye of this sacrament is yeuen of god to be knowen in the hertis of some chosen / the whiche though hit be not alway / Neuertheles somtyme of grace and specyal preuyleged in a maner vnspekeable perceyuen & felen the sothenes of this sacrament / In so moche that yf hit be possible for to be ony knowynge more certeyn than the knowynge of feyth / by that knowyng hit is yeuen to hem of god for to fele and knowe the moost sothfast beynge of the sacrament / Wherfore of these thyngis that ben seyde openly gadir to thy mynde that thys sacrament is neuer the lesse in sothe / by cause that the spirituel effecte therof inuysyble or not perceyued wyth bodely witte / For the goodly lyghte is not as suche maner lyghte that may be comprehendyd or seen wyth bodely sighte / or that spredith hit selfe to outwarde thynges / but that may be seen of the goodly vndirstondynge oonly / or ellis of the syghte that is in blisse / & that is propirly lighte in his owne beynge .

Disciple

/ Oo lorde how fewe ben there in this worlde that wyth diligente besynesse taken he and chargen the moost precyous vertue and profyte of thys worthy sacrament / for some ben that goon to thys sacrament comynly and by custome folowynge the maner of the comynalte / besyeng hem not for to goo therto but rather to goo therfro / & not often wyth inwarde deuocyon / but of lacke of spirituel feruour / And therfore as they comen voyde therto / soo they goon voyde therfro & wythoute grace / as dyden the vnclene beestys that weren reproued in the olde lawe / for they thynke not besely nor taken hede what they receyuen ne / how moche good and grace foloweth to hem that deuoutly receyuen it wyth a clene herte / nor how moche euyll and peryll therof foloweth to hem that vnworthyly receyueth hit / And yf hit soo be that there come to her mynde ony good stiryng / perauenture it is but shortly and passyth away / Hit fareth as a litil smalle sparcle in her hertes that sodeynly is quenchid and apperyth no more /

Wisdom

/ There ben thre maner of men that receyuen me in the sacramente some ben all vndisposyd / as thoo that ben combred with dedely synne / Some ben wel disposid as they that ben passynge god lyuers /

Some there ben in meane maner disposid / as they that ben vndeuoute / The fyrste men deseruen euerlastynge deth and temporel malyson / The seconde euerlastynge lyfe and spirytuel goostly blessynge / The thyrde etynge drye brede & vnsauery mete to hem / fele not the swetnes therof /

Disciple

/ What and a freele man haue perauenture done some pryue synnes / & in his goynge to that sacrament is contryte & dooth that he may after the ordeynaunce of holy chirche / whether this synful man dare goo therto trustynge vpon thy grace /

Wisdom

/ Sothely if he be contrite and dooth after the counseyl of goostly leches / thenne propirly to speke . he is not a synner / For marie mawde leyne what tyme that she was contrite in herte and came to the feete of our lorde / and wasshed hem with hir teeris / she had the name of a synfull woman / neuertheles after that tyme she was not a synner / for criste had foryeuen her hir synnes

Disciple .

Euery man is habundaunt in his owne wytte / But sothely in this purpoos I trowe feythfully that the godly mysteries of this sacramente passen all maner vertue of man / and ben a boue all the merueylous werkes of god in this worlde / For who is he that lyueth in thys worlde soo clene & so innocently / that is a worthy mynystre or receyuour of thys sacramente /

Or who may presume of hymselfe to receyue hym / whom Petir the prynce of apostles put fro hym sayenge thus / Goo fro me lorde for I am a synful man / And he whose fayth Ihesus commendid syngulerly in Ierusalem seyde thus to hym / lorde I am not worthy that thou sholdist entre in to myn howse / Who is thenne born of woman that may make hym and ordeyne hym worthely to soo grete mysteryes /

Wisdom

Amonge all that were born of wymen there rose neuer one that myghte of his vertu oonly of the ryʒtwisnesse of his werkes sufficyently ordeyne hym therof / as of worthynesse / though hit so were that one man hadde alle the naturel clennesse of alle aungels / or all the clernesse of sayntes gloryfyed / or all the merytes of holy lyuers in erthe by streyghtnesse of lyuynge .

Of these wythoute the grace of god he were not able to receyue so hye and grete mysteries

Disciple

Oo euerlastynge god how dredful is hit to me and suche as I am synners for / to here this / Alas alas lorde god sithen aungels ben not clene in thy sighte and men of grete werkinges ben not worthy of her owne ryghtwysnesse for to receyue the / What shall falle of vs that walowen euery daye in the cleye of synnes the whiche hauen litil or nought of deuoconn / Ne be not as it nedyth compuncte of our owne neclygences / wyth what drede is it to vs for to come vnworthely to that sacrament skylfully it is to drede / lest that that shulde be to vs into foryeuyng / torne in to sorowfull punysshing .

Wisdom .

Take hede besely that thys sacrament of pite is ordeyned in to remedye ayens synne / wherfore what tyme a man dooth what he may in ablynge hym to grace / hit sufficith to him . for god askith not of a man that he seeth imposible to hym

And therfore what tyme that he that receyueth the sacramente dooth that he may / the pite of god fulfillith by grace that / that a man may not come to wythoute grace / Wherfore if a man dyspose hym as well as he can / he shal rather goo to that sacramente vpon truste of the pite of god than he shuld abstene hym ther fro by consyderacyon of his owne freelte / thouʒ hit so be that he fele hymself frele and vncouenable It is comendable and meritorye to goo therto by meke hope / Who is he that soo / vnwysely dare seye that they that ben goostly seke sholde not come to hym that for hem tooke deth to clense hem of her syknes and Infirmytees / Wherfore hit may conuenyently be seyd / that as his comynge in mankynde was into saluacyon of synfull men / Soo thys heelful hoost is ordeyned to trewe cristen men in to remedye of synnes / For he the wisdom of god at his laste sooper in the ordynaunce of thys helful sacrament seyde thus / This is my body that shall beyeuen for you . and this is my bloode that shal be shedde for you in remission of synnes / wherfore what tyme thou hast done that is in the / goo therto hardely wythoute ouer grete drede wyth fayth and charyte noo thyng doubtynge of his endeles pite /

Disciple .

Oo these gracyous and louynge wordes comforten me that thouh̄ I wretchid synner haue had drede in conscience to nyghe the my sauyour for my wyckid wretchidnesse now I dare nyghe and come to the kynge of mageste euer full of mercy . But yet I praye the . that thou wylte telle me whether hit be better to goo ofte tymes to thys heelfull sacrament or seelden

Wysdom .

To this questyon take the comune & knowen sentence of that worthy doctour Austyn . the whyche seyth that bothe ben commendable / as for the place & the tyme / that is to seye that for reuerence other while hit be lefte / & for deuoconn hit be taken / But sothly to hē that felen her deuocyon encresid wyth reuerence of the sacrament . in ofte receyuynge therof / to / hem hit is profitable ofte goynge therto /

Disciple

But what seist thou of hem the whiche semen alweye dwellyng as in one maner affecconn / in as moche as they fele not nor can perceyue therby hemselfe moche profityd on that one halfe nor moche amendyd on that other halfe / & yet more ouer they fele hemselfe ofte tymes ouercome wyth a maner harde herte & dryenes of deuocion / & though hit so be that they seyen eueri day salmes & prayers that they haue in custome to seye / & ofte tymes maken hem clene by confessyon / yet dwelle they alwey as in hardnes of deuocyon / and fele no thyng the taste of spirituel / and grace yet also I shall reherse moreouer one thinge that is full paynful to deuoute soules and sorowful / as full often tymes of thys compleyne hem / thys is to sey that other while at the tyme of receyuynge of the sacrament / grace semyth wythdrawe fro some more than hit was wonte to be afore / In soo moche that hit semith / as though hit forsoke him that was after hym cryenge / Sothly thys semyth to me an harde thynge & also a sorowfull :

Wisdom .

Many causes there ben & many maners by the whiche thys hardnes is wonte to trowble a deuoute soule . as they seyen that ben experte / the whyche all now ouerpassynge / take this oonly in sykernes / that what tyme by dylygent serchyng of thy conscience . thou hast noo mynde that thou h̄ast giuen ony cause therto . but that thou hast done that that in the is . yf hit so falle by suffraunce of god the whiche is wonte in a thousand maners for to trouble & preue his chosen peple . & thouh̄ suche an hardnes of hert falle / lete not this discoumforte the ne bere the down . nor herfore that thou wythdrawe the fro this helful sacrament knowyng that the pite of god werkyth the hele of soule oftesithes whan a soule weneth he is vnsyker and what tyme that the soule oonly leeneth vpon the foundemente of fayth wythoute ony specyal goostly swetnes it is exceptyd as though he had haboundaunce in felynge of goostly graces & comfortes / Perauenture if a creature had suche swetnes whan he wolde he shulde be neclygent & not kepe hym in hem so visely and waarly as hym nedid / & therfore suche graces other while ben profitably with drawen / & also for thys cause that when they ben wythdrawen / they shulde be the more besely souʒte after / And whan they comen the more wysely be kepte / soo that therby the louynge soule be put to exercyse of vertu in the scole of mekenes / and one thynge in thys mater is notable and that thou shalt besely take hede to the is to seye that thys goostly sauour & in warde taste of deuocyon is not the dewe effecte of fayth that longith to this tyme here in thys worlde / but his propirly longynge to the blisse that is to come herafter / And therfore whan hit is yeuen in the sacrament or elles ony other tyme gyue thou thankynges to god the yeuer / And what tyme hit is not yeuen / suffre pacyently knowyng that hit is not in thy power / but in the souereyn and moost benygne yeuer therof / we whiche wylle not yeue hit as thou wylte / but whan hit lykyth hym after that he demyth to his louynge & thy profyte / Also thou shalt vndirstonde that that souereyn god is soo plenteuous wythout ende that the more hit be taken / the more he that takyth hit is made able to receyue hit / Wherfore hit fallith oftetymes touchynge this sacrament that the more that a man wythdrawyth hym therfro by inordynate drede / the more thorough his differynge fro daye to daye / he shall be vndisposed / wherfore hit is better all thyngys consyderid / for to goo therto by stirynge of loue / than to absteyne therfro thorough stiryng of drede And better hit is to goo therto euery weke or euery daye wyth trewe mekenes and knowynge of his owne imperfeccyon than ones in the yere by presumpcyon of his owne ryʒtwysnesse .

Disciple

/ Telle me I praye the / what tyme or what houre / the whiche he that gooth therto shall pryncypally take hede to . & wyth all his myght dispose hym and ordeyne hym to his grace .

Wisdome

That is the tyme of holy receyuyng & goostly etynge therof / For thenne heuen is in maner opened / and the loued sone of the fader is sente in to the soule that is well dysposid & therto is bodely vnyed and therfore is hit callyd in latyn . Missa that is of the faders sendynge .

Disciple .

How is hit of hem that wyth souereyne desyre coueyten for to receyue thee in the sacrament / & yet they maye not haue that thei desyren / for they seen byfore hem the preste stondynge / and they receyuynge / and they wyth desyre of herte coueytyng for to receyue the / and there is none that wylle yeue the to hem and fulfille her hungry soules with this desyrid presence . And thou knowest wel that h̄it is full peynfull to a desirynge soule for to see coueytid mete and not taste therof .

Wisdom .

There ben some that at this borde receyuen me sacramently / And neuertheles they goon therfro fastynge / and there ben some that come not to thys borde / and neuertheles of the plente therof / they ben habundauntly and goostly dronkyn For the firste men felen and receyuen oonly the sacramente . but that other receyuen the sacrament goostly / and the vertu therof affectuously /

Disciple .

Yet ben there lefte two doutes to me touchynge thys mater . One is whether he that etith bothe bodely and goostly hath more vertu of the than he that oonly receyueth the goostly . touchynge the effecte of the sacrament : and the cause of the doute is / For thou knowest who hit is that seith thus .

Crede et manducasti .

That is byleue : and thou hast eten / The seconde doute is . how longe abydith thys worshypfull sacrament after hit is receyued of man .

Wisdom .

Sothly touchynge the firste he hath more mater of deuocyon and grace that receyueth bothe togedir . than he that takyth but that one / for he hath bothe togedir the yeuer wyth the yefte . and the cause wyth the effecte . And of the seconde doute thou hast Inough the sentences of fadres / that is to seye that soo longe tyme dwellyth goddis body as ben hole the spyces of the sacrament .

And for an ende thus shalt thou praye to that holy sacrament .

HAyle moost holy goddis body in thys sacrament sothly conteyned . I knoweleche thee wyth my lyppis / I loue thee wyth all myn herte / I desire thee wyth all myn inwarde affeccions / I beseche thee that thou vouchesafe benignely and graciously this day to visite my seke soule coueytyng for to receyue the heelful sacryfice and welle of all graces . that I may Ioyefully fynde hele in body and soule by thy gracyous presence / Lorde beholde not to my wyckydnesses & many maner neclygences / but to thyn endles mercyfull yeftis / For in sothe thou arte the vndefouled lambe / that this day art offrid to thyn euerlastynge fadir / for the redempcyon of all the world / Oo thou manna aungels mete / oo thou moost swettist drynke / brynge in to myn inwarde mouthe the hony swete taste of thyn heelful presence / kyndle in me thy charyte / Caste oute vyces / pore in me vertues / encrease graces / & yeue me hele of body and soule / Bowe I beseche the thyn heuen and come down to me . soo that I be knyt and vnyed to the . and be made one spirite wyth the Oo thou worshipful sacrament I beseche the that thorouh the all myn enmyes be putte fro me / & my synnes foryeuen / & all eueles by thy presence be excluded / Goode purpoos thou yeue me / my maners thou amende . & all my dedis thou dispose in thy wylle myn vndirstondynge by the swete Ihesu be here lightenyd wyth a newe liʒte / myn affeccion be flammed & kyndelyd / my hope be strengthid soo that my lyfe in amendemente euer profite in to better lykynge / & at the laste I maye haue a blessid frohens passyng to lyfe euerlastynge / .

How the disciple of euerlastinge wysdom shall in all thyngys loue & prayse Ihū and wedde hym to hym thorouh̄ trewe loue & become his disciple . Ca . vij . Sic dicetis in confessione / opera dnni bonavalde / Thus ye shuld seye in knowleging that all the werkes of god ben ful goode / DIsciple

wyth a curious meditacion I walke aboue in heuen / I goo bynethe aboute in erthe / I seche the depnesse of the see / I consider all the worlde with his lustes & lykinges / I merueyle vpon the wodes the ben sprad with soo fayre grene leues / & I beholde the medewes grene / & with many maner fayre floures of dyuerse coloures arayed / & what tyme that I consyder all thise . & beholde euerychone .

with a swete maner of goostly mynstralsye / al they kydelyn myn herte in to louynge & pray synge of the creatour & maker / And in thys tyme of restful contemplacion I take besely hede how souereynly fayr and wel thou dyuyne wysdom ordeynest all thynges that ben made bothe goode and ylle / Riʒtwis & vnryʒtwis / so that in all that makyng thou leuest no thyng inordynatly doon / & wyth grete reuerence I beholde thys / and I begynne thenne gretly to be gladde in soule / and wyth Ioyfull voyce I am constreyned to breke oute in to these wordys All the werkes of god ben ryʒte goode .

But what tyme that I begynne to ouergoo all these / & brynge to my mynde the that art souereyne god vnmade & euerlastynge wysdom byfore all other chosen to be the special spouse of myn herte / for passynge wonder & stodyenge of mynde I haue noo more spirite but alle to gedir faylynge in myselfe / I am soo gretly reioyced and gladid in the / Wherfore my lorde beholde now the pryncypal affeccion of my herte / and teche me to loue the / and to gloryfye thy gloryous name /

For that is that before all the Ioyes of thys worlde I coueyte & desire / and lorde thou that knowest al thynges / thou knowest wel that fro my childehode I haue this euer desyred & souʒt

Wisdom .

Knowest the prophetis seyenge in this maner / that louynge & praysyng besemen to hem that ben riʒtwis in herte / & also that louyng and praysyng is not fayre in the mowthe of synners .

Disciple .

Yes forsothe lorde . & therfore woo is me . for what I shall answere & seye I wote neuer / & if I wyll Iustifye myselfe myn owne mowthe shal dampne me But what / shall I not therfore loue & prayse the / for I knowe myselfe vnclene / See we not the frosshes & vnclene wormes gendrid of powder of the erthe in standynge watris & pittes cryynge in hir maner / & as they may louen and praysen theyr creatour & maker / For thouh̄ hit so be that they can not ne maye not synge swetely as the larke and the nyghtyngale / nor knowe thee as resonable creature man / neuertheles this they done that they yeuen mater to hem the knowen the / for to loue thee & prayse the / Oo thou fader of mercy / I knowe sothly and knowleche that hit is more semely to me wretchid synner for to lye prostrate byfore the & wyth wepynge and wyth sorowe aske foryeuenesse of my synnes / than to loue the & prayse the / wyth a defowled mowthe . But neuertheles trustynge vpon thy piteuous goodnesse & thy grete mercy shewid to all dedly creatures I coueyte to preyse thee wyth al myn inward affeccions besechynge the my lord god that thou despyse me not / the am but a wretchid worme / & a deed dogge & a stynkynge careyne /

Wysdom

He is abowte to clyppe the wynde & folowe the shadowe / the whiche trowith for to prayse me of his worthynes / & he takyth vpon hym thynge the is impossible / that trauayleth for to prayse me to the fulle / Neuertheles therfore shall a creature not leue to prayse me / But hit fallith to thee & to all creatures for to loue & prayse her maker / for there is none creature but that hit louyth & prayseth his maker & fourmer . or at the leste shewith hym to be praysed / Also thou shalt vndirstonde that in the eerys of goddis maieste / hit sownyth more swetly an holy medytacion than many hye wordys spoken wythoute inwarde vndirstondynge and more pleyseth him sorowe of herte of a contrite creature than oonly cryenge of mowth & trewe mekenes / than chauntynge wyth broken voys / And that thou maye the better vnderstonde thys that I haue seid vndir one ensample / take heede by this that I shal shewe the Th̄ouh̄ hit be so the all my life in erthe was to the Ioye & louyng of the hye fader of heuen / neuertheles he was more excellently in maner gloryfied / & clarifyed in me what tyme the I knowlechyd to hym on the crosse the agaynbyeng of mankynde in suffrynge the sorowful deth by obedyence / There ben many the whiche louen & praysen me wyth cryenge wordis / but they greuen me wyth displesynge dedis / they worshyppyn me with her lyppis / but her hertes ben ferre fro me / And also there ben many the whiche in prosperite praysen & louen god / but in aduersytee they styren impacyence ayenst hym / & therfore her louynge & praysynge is not acceptable to god / for hit is not clene / but that louynge & praysyng byfore god is moost acceptable & plesynge / that is of hem the whiche as wel in aduersitee as in prosperytee of al her hertes & all tymes knowlechen and louen god / and though they ben in many maner scorged and disesed / yet they yelden thankynges to god for all /

Disciple .

I beseche the suffre thy seruaunte for to speke a worde to the herte of his lord / Sothly I knowleche me in these forseyde thynges vnto thys tyme I haue fayled gretly / & that I haue more loued thee & praysed thee in prosperite than in aduersyte / But now I offre me holy as in sacrifyce to thy wylle / hauynge a redy wyll her to / that wheder so euer fallen good or euyll I wyll neuerthelesse loue thee & prayse the / But in all thyngys yeue thankyngys to the / & alle thise aduersitees forsayd to susteyne pacyently for loue of the / And if hit were to thy Ioye my deth rather than my lyfe / sothely I wolde put gladly to the deth my lyfe / that is yet lykynge in yowthe / & thoo yeres in the whyche I myʒte lyue / yf I were not ouercome wyth deth / I wolde so offre to the my lord as in sacrifyce / Wherfore as longe as I am here in the prison of my wretchid body / I coueyte & aske of the to be enformed how I myght come to that poynte that I maye of all myn herte and of all my soule and of all my strengthes in all tymes in as moche as hit is possible contynuelly to loue the / worshippe thee & prayse the /

Wisdom

/ Who so euer he be / that in all his dedes hath god in his entente and kepith hym fro synne / & leuyth not the exercises of vertues / he leuyth not to loue & prayse god contynuelly / But for to make a remedye to thyn clene entencyon / thou shalte vndirstonde after the sentences that thow hast herde of fadres . that what tyme a soule is pourged of erthely thyngys & vyces / & clensid of all the degrees of passions / and in as moche as hit is graunted to mannes freelte / is comyn to vnmeuable tranquyllite & reste of soule & perfyte clennesse / Neuertheles he shall come to the vnbroken perseueraunce of my louynge & praysynge / the whiche is the ende and fulfillynge of all the perfeccion of a spirituel man .

And thenne what tyme that he is so pourged of vices & flesshly passions / & is knytte to that souereyn good strongely he shal withoute stintynge loue god & prayse god / reformed in to aungels liknes /

Disciple

/ Now moreouer / Oo thou best beloued wisdom after these swete wordes that thou hast brouʒt oute fro the pryue chambre of thy godly wisdom I desyre that thou vouchesafe for to enforme me of certeyne doubtys . And firste where I maye fynde the moost sterynge & the principal mater of thy louynge & praysyng /

Wisdom .

In comtemplacions of that souereyn & moost excellent mageste of god / In the whiche as in the welle & begynnynge of al goode thynges for euer wonderfully ben conteyned / And afterwarde in ryuers of perticuler goodes that goon oute fro that souereyne god : the whiche ben yeuen to creatures in dyuerse maners more or lesse / as hit likith hym that is cause of causes for to comune hem to hym .

Disciple

To that hye contemplacion of dyuyne mageste / I that am feble & lyke may not ryse vp & come therto . I am not worthy ne myghty / therfore I leue that to hem that ben more strenger & more myʒti in soule Neuertheles therfore I shal not cease so as I canne fro thy louyng & praysyng / And sothely other thynge can I not synge swetter of god than that is writen in the sauter / that is to seye / That oure lorde is swete to all his creatures . & that his mercy is a bouen all his werkes / Oo my god mercy in this songe my soule is ryghte Ioyeful . & my conscience is lyghtned / For sothly as ofte as I thynke in my her be what that I was somtyme / & what myscheses I haue scapid / & fro what perilles thou hast kepte me / & fro sorowes thou hast gracyously delyuered me / In all these & many moo whan I brynge hem to mynde I may not cease fro thy louynge & praysynge / wherfore my god & my mercy for these & all other benefices wyth oute nombre I coueyte & desyre that there be of me to the suche a maner / & so swete a praysinge as was the praysynge & louynge of the blessid spirites in heuen / what tyme that in the sighte of thy godly mageste they reyoiced hem that they were confermed foreuer in louynge & praysynge / seenge the euyll spirites departed fro thee wythoute ende / Also I desyre that my praysynge be as grete & as lykynge / as is of holy soules what tyme they ben delyuerd oute of the pryson of purgatory / & presented to the presence of thy blysse / there to see & beholde thy swete face with vnspekable Ioye / & also be hit as grete as shal be the louynge & praysynge in the stretes of heuenly Ierusalem after the laste general resurrexion / whan that thyne chosen ben departyd fro the wicked dampnyd / & wyth a glad & mery herte shallen loue god / & be Ioyful of her sauacyon for euermore / Oo thou swete and benygne mayster now wolde I also knowe how I myghte tourne in to thy praysynge & louynge thoo affeccions that I fele other whyle rysynge within me / of whiche I doubte whether they come of kynde or of grace / And also how I myʒte torne in to thy louynge & praysynge of the my creatour / & bere not oonly good thyngys / but also euyll thyngys as ben euyll styryngys wroughte by the wretchid aungels / & generally yeue to thy preysynge all thynges wroughte herde & seen / and felyngly perceyued and knowen .

Wisdom .

To these thre questyons by order / we yeue to the these maner answeres / Firste as touchynge the affeccions that thou spekest of his is harde to knowe one fro an other / by cause of her grete lyknesse And therfore all suche affeccyous that ben clene & honeste / as is Ioye of spirite & lykinge stirynges that strengthentheto Inwarde gladnesse / or els it fallyth other whyle to swete teerys / All suche affeccions and styrynges the whyche thou knowest not of whens they comen / ne whider they gone / All suche swete affeccyons anone as thou felyst thou shalt offre hem vp to the creantour & maker of al thyngys wyth inwarde deuocyon in maner of that acceptable sacryfyce that abel offryd to god / So that they be dispendid in to the louyng of hym that is auctour & maker of kynde and yeuer of grace / And so suche yeftis of grace the whyche in the maner ben of nature & as of hemselfe not merytorye thorouʒ the forseyde ende maye be made in maner aboue kynde & merytory .

Touchynge the secounde demande as often as thou felyst the euyll suggestyons / or styrynges of wicked spiritis begynynge to ryse vp wythin the / anone ryse vp quykly in spirite & seye thus / Oo thou hyest almyʒty god / I beseche the the my soule may fulfylle the place and office of this wicked spirite / by the whiche he shuld haue loued the if he had stande in euerlastynge blisse . lord I coueyte & desire that as ofte as this wicked spirite puttith in myn mynde these foule abhomynable thoughtys ayens my wylle / so ofte wyth all my desyre vnspekable louyng & thankyng be to the in euerlastyng blysse / And as ofte as I suffre these wicked styrynges putte in me of the fende / soo ofte I offre to the louynge and thankynge wyth alle myne affeccion / and so thou myʒte see how the to hem that louen god / all thyngis tournen in to the beste / as well the euyll as the goode / In as moche as the wicked suggestion of the spirite tourneth so in to / prosperite & mede of soule .

Of the laste thynge that thou askedist thou shalt doo in this maner . what tyme thou perceyuest or seest in ony maner the passynge fayrnes of diuerse thynges / as is the wode ful of grene trees / or the mede ful of fayr flowres . or the felde sowen wyth dyuerse cornys . & suche maner fayr creatures . lyfte vp thyn herte & thyne eyen & stretche vp thy handes in to heuen / & seye wyth all the inwarde affeccyon of thy herte in these wordis / Oo thou gentyl and moost feyrest wisdom after the excellent & fayr prerogatyues & graces of thys thynge / A thousande thousande of heuenly spirites mynistrynge to the thankynges . and salue the on my behalfe / & ten thousande tymes / an hundreth thousand spirites that ben aboute the maye glofye the / & the vnyuersall melodye of al creatures may prayse the and loue the for me / now and euer wythoute ende / Amen .

Disciple .

Oo euerlastynge god sythen thy praysynge and louynge is soo lykynge here in the vaye of thys lyfe / what is hit in the countree of blysse / and sythen so lykynge is the mynde therof here / what is the presence therof elswhere . / But alas by this wonderful & vnspekable swetnes of thy praysynge / Oo thou godly wisdom my herte is bothe gladyd and also with grete sorowe wounded / For what tyme I thynke how that I am in this valeye of wretchidnesse / & consider me so ferre fro the perfite louynge of the blyssed spiritis bytwene the voyce of Ioyful praysynge and of mornynge . I breke oute and wyth teerys of sorowfull weymentynge I seye to the my lord thus . Oo my god who shall amonge so many trauayles and anguysshes / sorowes / and bytternes that here in thys worlde ben / comforte me and gladde my soule .

Wisdom

/ Loo now thou hast where thorough thou mayst conforte thee for the tyme . that is to seye thys boke of swete & lykynge praysynge of god the whiche if thou wylte ofte tymes rede & beholde / thou mayste therby in aduersitees be comfortid / For goostly lykynge & gladnes of diuyne louyng & praysynge / here is a maner enterludye and ereneste of heuenly Ioyes where all my chosen children with ful mouthes and Ioyful hertes shallen loue & gloryfye me wythoute ende /

Disciple .

Oo thou desire & Ioye of my soule that maye not be expressed by worde my swettist loue passyng fayr aboue all other wythoute comparyson moost gentill / thou knowest wel that this is the condicion and propirte of feruente loue . that that thynge that a man loueth inwardely he desirith that hit shulde be plesant to other . and coueytyth that hit shulde be loued and praysed of all other wythoute preiudyce of hym selfe / and as thou hast taughte thy synguler prerogatise of loue is suche / that to the moo that thy louer comuneth thee wythoute enuye the more perfytely he shall haue the in hym selfe /

Wherfore thow benygne spouse euerlastynge wisdom that arte besye of the hele & sauacyon of all other / thynke and shewe a waye conuenient by the whiche this loue of thee and of the goostly weddynge of the maye be multyplyed orels as hit is waxen olde and feble in moche ydel folke that hit maye be sumwhat renewed . soo that thou suffre not this goostly weddynge of the perisshe in oure dayes / but that thou shede in to the hertis of dyuerse folke some maner grace . of renewynge therof / so that thou suffre the to be goostly weddid now in oure dayes / as thou hast ben here byfore to thi chosen derlyngys / Bowe thee downe I beseche thee by compassyon to oure infirmitees / & consider the malice of the tyme that now is / & teche vs & schewe some specyal maner : wherby they that ben not perfyte in thy loue / but as children that haue nede to be fedde wyth mylke maye be partyners of thy blessyng .

Wysdom

Sothli I am euer redy and all tymes to fulfylle that thou askyst & to assente in to thys goostly weddynge / if there were ony that wolde feruently desire hit and trauayle therfore . But in dyuerse maners many desyren for to haue this likynge ernest . but fewe wyll trauayle therfore . Neuertheles as I haue behyʒt in the gospel that I shall dwelle with trewe cristen men in to the worldis ende / and that I shall neuer suffre the shyppe of petir that is holy chyrche perysshe / thouh̄ hit be ofte tymes shaken and trowbled in diuerse maners / And so fro the begynnyge of holy chirche as I haue chosen in dyuerse estatys diuerse persones to my loued frendes soo now shall I shewe the certeyne deuonte exercises & werkynges of loue / by the whiche men of diuerse degrees and estatis maye be goostely weddid to meand become myne special disciples / & how my loue maye be contynuelly renuewed behightynge morouer to all thoo that wylle be deuoute folowers of this doctryne of euerlastyng wisdom / the whiche is groundid & foundid vpon the stone of the apostles trewthe of that blessynge that was behighte to the sede of abraham & soo to the blysse of oure lorde Ihū crist they shallen be pertyners & heyres euer wythoute ende / Wherfore what so he be that coueytith & desiryth to be a louer and disciple of euerlastynge wisdom . of what maner condicyon that he be / or of what estate or ordre or relygion man or woman / he shall besely kepe these thynges that folowen / the whiche ben so temprid & ordeyned that they hauen none difficulte or hardnesse in hem selfe / but that euery man maye doo hem wythoute preiudice of his profession & estate / For sothly dyuyne wisdom purposith not by these thynges for to make or ordeyne ony specyal bonde or professyon / or ony maner constreynynge / but oonly a maner newe stirynge by free wylle of deuocyon / that h̄ath byfore in maner slepte / In the whiche he that wyll laboure & besy hym to fulfylle hit he dooth well & commendably / & he that wyl not doo hit / therfore synneth not nor trespassith Wherfore euery disciple of wisdom before all other thyngys shal forsake & leue flesshely loue if he haue ony / & take to his spouse & amyable frende that fayr euerlastyng wisdom of god And if ony man perauenture be so bounden by ony maner pryuate loue / that hym thynkith to harde to hym sodeynly to be constreined therfro / at the leste lete him haue a gode purpoos for to wyth drawe hym fro that vnclene loue as soone as he may thorouh̄ ony occasion by the helpe of god / And thoo men that ben not bounden through erthely loue / but neuertheles in to thys tyme thei hauen ben neclygente & slowe or dulle in to this loue of Ihū / they shallen as in a newe maner wedde hem to this goostly spouse / & renewe hē selfe in to his loue that is god euerlastyng with a deuoute affecconn / And that shal be done in this maner / that is to seye as they were wonte to serue him as her lorde by drede / now they shallen be / aboute besely to plese h̄ym / & drawe to hym ●s to her swete spouse by goostly & feruent loue euermore thynkynge the excellence / & the goodnes of thys dyuyne spouse / & how blessid bē thoo that maye be honourid with his frenship in this lyfe / And thys weddynge or els renewyng of olde weddynge / for more feruente / stirynge of deuocion shal not be done oonly wythinne forth in the soule / but also withoute forth by some sygne pryuely as by thre {pro}stracyons wyth a pr̄ nr̄ & an Aue at eury of hem to this entente / that he to god yeuyth hym selfe & offrith him all holyly to so worthy a spouse & he of his grete mercy wyll yeue hem an ernest of that wedynge / that is to seye some newe grace in tokene of they bothe loues & truthes to other / the whiche nother deth ne lyfe / ne none other creature mayebreke / but laste wythoute ende .

And for as moche as flesshely louers vsen to haue in her clothes some worde or token writen in mynde of her veyne flesshly loue . so shal the disciple of wisdom haue writen sūwher̄ priuely the name of his trew heuenly spouse Ihū to brynge the ofter to his mynde . For mannes mynde is so freel that hit fallyth lyʒtely fro gode purposes that ben newe begon / but● yf hit be by sygnes ofte tymes renewed / Also the deuoute worshipers & disciples of euerlastyng wisdom mayen if they wylle euery daye seye or rede the shorte seruise of that wisdom that is wryten in latyn to clerkes / & they that can not rede / or els ben occupied lawfully on other maters / or els wylle chaunge that seruyse into shorte deuocyon they shalle in the stede therof seye . vij pr̄ nr̄s / that is for the seuen houres / that is to seye for euery houre / a pr̄ nr̄ / And this shal be her entente in the seyenge of thys seruyse that the dyuyne wysdom kepe her hertys & bodyes that they be not cumbred & gnared wyth thys folyssh worlde that is now in these dayes ful of vanite & wickidnesse / but that they maye goo warely & wysely / so that they be preserued & kepte fro al wickidnesse & perylles / Also at the borde or they begynne to ete they shal saye a pr̄ nr̄ / & after mete a nother / or els Deprofundis as for a spirituel almes to thoo soules that in purgatorye hauen moost nede / Takynge hede how perillous hit is to ete wythoute rewarde the almes of hem that ben passed . & not serue to hem by nedful helpes trewely / & on that other syde how merytory hit is to helpe hem that in none maner maye helpe hem selfe /

And with how grete kyndnes they ben glad for to receyue for her refresshynge in so grete wretchidnes the leste drope or the leste crumme that falleth down fro her lordes boorde /

And that this deuoute exercise be the more acceptable to piteuous soules / Hit is to wite that on a time as a deuoute persone of relygion approbate amonge other toke on newe thise prayers to seye / & namely that Deprofundis for desolate sowles wyth inwarde deuocion there apperyd to hym in a vision many soules the whiche were in paynes of purgatorye / & by her foule abite & sorowful chere that thei shewid they dide hym to vndirstonde piteuously that they had nede of goostly benefices & helpe / amonge the whiche one specyally came to the forseyde persone / & wepynge asked that he wolde lette hym be that begger of hym / to whom he shulde euery daye atte the mete yeue that Deprofundis / as for his spirituel almes / Of the whiche vision he was afterwarde styred more feruently to that goostly almes / Also the disciple of euerlastynge wisdom shal seye ones on the day / a pr̄ nr̄ to that swettist & moost heelfull name Ihū / to that entente the he oure lorde oure sauyour saue and kepe all the disciples of euerlastyng wisdom / & he as moder of holy chirche saue and kepe hem from al aduersitees / & defende hem fro the deceytis of her enemyes / & for the reuerence of so worthi a name seyeng eyther byfore or after this prayer Benedictum sit nomen dnni nr̄i Ihū xp̄i dei / & gloriose virgins marie matris ei{us} ineternum et vltra amen . And herof ben Indulgences / the reson & the cause of this prayer to thys name is this / that he is swete Ihuns that whiche swetnes in many now a dayes is quwenchid / & deuocion is caste oute fro the hertis of suche folke / the whiche sechen thoo thyngys that ben to hee owne propre temporel profyte / & not the worship of Ihū criste / & for this swete name maye be quykned & brouʒt into the hertys of crystē men more plenteuously / & renewe loue ayen there that it is wythdrawe / the forseyde exercise of pite & of charite shall be seyde & contynued / for this castyng oute of Ihū from hem that were somtyme his byloued frendis / he euerlastyng wisdom hath aperid in vision to some creaturis . and complayned wyth a piteuous voyce cryeng to hem / Also these dayes folowynge shall be kepte in special deuocion to this dere spouse euerlastyng wisdom / that is to seye / the firste day that is ordeyned by holy chirche for the storye of wisdom to be songen / that is to seye the sondaye of Auguste . And also what tyme that byfore the vygyle of the natiuite of oure lorde is begon at euensonge that antheme O sapīa . &c. And thoo dayes that folowen vnto that gloryous nyʒte in the whiche the sone of the fader of heuen that euerlastyng wisdom vouchedsafe to be born in to this world some special mynde be made there of in preuy prayers by an antheme or collecte . or the Pr̄ nr̄ . And who so wolde in these dayes synge a specyall masse of the euerlastyng wisdom / hit were plesyng to him Ihū Also there ben yet thre dayes in the yere the whiche shulde be had in mynde & pryncipally kepte of all the disciples and louers of wisdom / soo that they in eche of these doo some spirituel seruise to this goostly spouse / And the firste daye is the Circumcision of oure lorde / For in this daye begynnyth the yere and after the custome of certeyne londes they that ben knytte togedir by loue specyally vsen to yeue eche other yeris yeftis / & desiren good yere to come to hem / So in the selfe maner for to excite & styre the slumbrynge soule in to the loue of god / euery deuoute & loued disciple of wisdom in thys daye shal in his entente come to his oonly loued spouse dyuyne wisdom / & aske of hir trewly as for a yeeris yefte / prosperite & good yere goostly to hym selfe & to all the disciples of hir and to all holy chirche / seyenge therfore some specyal prayer / or els they that maye offre a taper or a serge byfore the aulter of the crucifixe in worship of hym that is euerlastyng lyʒte In token of that the trewe disciple knowlechith & asketh that he myghte haue all his hele & wel fare in this vnstable tyme oonly of thys dyuyne spouse / & that his loue aboue maye brenne & lyʒte in his hert / and thenne shal he aske that yf hit so be that perauenture this loue be quenchid by ony occasion / that hit maye so mercifull be ayen lyʒtenyd / that hit neuer after maye be quenchnid / The seconde daye is the sonne daye In quinquagesima / with two dayes folowynge / that is calld schroftyde / and in laten / Carnipriuiuz . And this tyme is had all in vanitees & lustys and lykyngys of the flesshe / wyth folysshe louers of the world / For thenne they ben wonte for to come togedir frendis & felawes / & feest other lustely / and wyth grete excesse in fedynge of the foule flesshe in many maners / wherfore in contrarye maner herof & in token that that dyuyne spouse shall be to hir disciple all maner of Ioye & solace & loue bothe in this world & that is to come / for stirynge & excitynge of deuocyon / & quyknynge of his dulle herte / euery trewe disciple shal worship his forseyde spouse / thys tyme in maner as hit is seyde byfore wyth specyal deuocyon & trewe entencyon / The thrydde daye is the firste daye of the moneth of Maye Whan somer bewte that is to all men and to beestes & briddis gladsom and Ioyfully begynneth / & the growynges of the erthe maketh fayr to shewe And thenne is the custome of diuerse countrees that yonge folke gone on the nyʒte or erly on the morowe to medewes & wedes / And there they kytten down bowes that haue fayre grene leues and arayen hem wyth flowres / and after they setten hem byfore the dores where they trowen to haue in her louers in token of frenship & trewe loue / So in goostly maner of a flesshly customes be made deuocions as hit is ordeyned by holy chirche of the first daye of Nouembre . So that thoo thynges the bē done of suche flesshely louers to deedly creaturis / the disciples of god doon hem deuoutly to the maker of all creatures / & that the more besely & feruently / in as moche as wythoute doubte thys godly lord & spouse passith wythoute comparyson al erthely creaturis / & plentyuously yeueth his yeftis of grace 〈◇〉 vs / Wherfore that daye these disciples in excytinge theyr deuoconn to her dere worthy & godly spouse . shall offre bodyly lyʒte / wyth seyenge some deuoute prayers recommendynge hem to her spouse affectuously / The disciples also of wisdom muste worship specyally that worthy moder of the souereyne kynge euerlastyng wysdom the whiche gloryous lady vouchethsafe to take hem as hir owne sones to hir derest byloued sone / & hath the cure of hem by deoderly affeccion .

Wherfore euery deuoute disciple of wysdom shall worshippe hir euery daye wyth the aungels gretynge .ix. tymes seyde one .

Aue maria

He shall seye on the morowe what tyme that he rysyth firste out of his bedde knelynge to this entente that all the goode dedes that he shall doo that daye / he putte deuoutly in to the handes of thys lady quene of heuen / So that what tyme thys reuerente and beste loued moder shall presente hem to hir sone the souereyn kynge / that they maye be plesaunt & acceptable to hym at the reuerence of soo worthy a medyatour / that whiche perauenture shulde be but litil worth / or fowle and not acceptable if they were presented inmediatly by the handes of a synfull man Also at euen laste whan he is towarde his bedde after all other prayers seyenge that . Aue maria .

That he maye the more sykerly slepe he shall aske of hir that what soo euer he hath that daye lefte vndone that he shulde haue done / by hir be fulfylled / & that he hath euyl done by hir be relesid and foryeuen / and that that he hath by her helpe done well / that by hir it be kepte and suportyd . Also they shall seye vij . tymes Aue maria / Soo that swettist herte of goddes moder that is the moost piteuo{us} refute of all synfull creatures / that she mercyfully open that priue chambre of euerlastynge wisdom thorouh̄ hir meditacyon / & bowe hit to al that disciples of thys wysdom hir sone in the laste passyng oute of her spiritys / & that she thenne wouchesafe to defende hē fro al enmyes / & bryng hem with her to the paleys of heuen fynally / & at the leste euery yere the nexte daye that folowith all soules daye / for all these disciples of euerlastyng wisdom that ben dede & for all her dere frendes / they that ben preestes shallen seye a masse / And they that ben not offre or seye a hundreth tymes / pr̄ noster / Muttynge therto this supplicacyon in her prayers / that oure lorde god almyghty by his euerlastyng wisdom mercyfully helpe and socoure holy chirche in short tyme / and suffre it not to be desolate / and of his grete mercy putte hit in to pees & tranquyllite now & euer amen / Ferthermore if there were ony creatures soo feble or seke or so occupyed in lawfull occupacions that they were lettyd therby fro the forseyde exercise or els if they were of harde herte in seculer affeccion / that for her dullnes they knowe not all the forseide techynge / ne may not aplye to the entent that is seyde / Lette hem thenne seye ix . pr̄ nr̄s wyth so many Auees . & doo the forseyde suffragye with a general entencyon that other done wyth a special deuocyon / and hit suffysith / Now atte the laste sayth dyuine wysdom for to goo ayen somwhat to oure firste purpoos thou mayst consider that thys is myn ful profitable doctrine that semyth but symple in spekynge / but sothely hit is full of al goostly fruyt in werkynge / And therfore hit shal be taken of thee wyth souereyne deuocyon / For as thou seest and mayst fele in experience thereby / the feruour of deuocyon is kyndelyd / goodis seruise is encresed / mennes neyghbours bē profitably edyfyed / & to the soules in purgatorye piteuous helpe is ministred / And hit may not displese to ony man by ryʒte reson examined / but hit be to the enuyous backebiter & detractour / or to hem that haue her vndirstondyng blynded / & her affeccion indurate & hardyd / Wherfore kepyng the ordre of charyte here drawe first deuocyon to thy selfe / & after be aboute for to profyte to the hele of thyn neighbour soules . Nota or̄onem pro discipulis eterne sapīe .

Disciple

Oo thou souereyne herte loue of my soule to whome oonly I haue committid me all hooly / desyryng that hit be contynued perpetuelly / now also at the laste I haue a worde to speke to the / & firste I yelde thankynges to the my beste beloued lord & spouse for these & all other benefices / wythoute nombre / that thou haste yeuen to me of thy grace all oonly / To the loue Ihū be louyng glorie worship & Ioye withoute ende . and I beseche thee with brennynge desire with al my herte / that by the inwarde steryng of thyn mercyes / & by the vntues of that rose rede blode that thou sheddist habundantly in thy passyon for mannes saluacyon / that al thoo the whiche haue purposed hem to wedde the euerlastyng wisdom in maner byfore seideby deuoute exercises of praiers / or els besyen hem to comune hē forth to other trewe cristen soules / that al these thou my kyng & my god blesse he wyth an heelful blessyng / For sothly thou arte that blessid fruyt that of olde tyme was by hoten to the world in that poynte syngulerly pryuylegid / that who so euer thou blessiste he shal trewely be blessed / wherfore thou my fader blesse these children that ben thyn louers & disciples / wyth the blessyng of the patryarkys / & al thy chosen derlyngys the whiche pleseden the fro the begynnynge of the worlde that they maye at the laste be gaderid & Ioyned to that blessed nombre wyth Ioye / Thy louely & gloryo{us} name I beseche the be clippid vpon hem / that hit be to hem / an heelfull defence in al diuerse perilles of thys worlde / thyn euerlastyng wisdom teche hem & dresse hem in al her dedis / the aungels of pees kepe hem in prosperyte & in god / hee le of body & soule & in grace alwey . Lord yeue hem tyme & space of penaunce that by verey contricyon & clene comfession & dewe satisfaccion they maye be turned before her deth to the her creatour & her maker {per}fytely to the reconsyled / and also whan they ben trauaylynge at her laste passynge fro thys lyfe that they maye be sykerly helpen & defendyd wyth the worthy receyuynge of thy holyest body in sacrament / so that they be neuer ouercome wyth sodeyn & vndysposed deth / Lorde for thy name do hem this grace / that as they now seruem the wyth these deuout exercises & seruises so in the last hour of her yeldynge vp the goost be they blessed of the & bi thy swete moder that is thy moder of mercy / be they brouʒt gloryously to the kyngdom of heuen / Where all the company of heuen & multytude of blessid spiritis / after the exile & sorowe of this life shall be Ioyfull made dronkyn of grete plente of swetnes that is in goddes presence / seenge the kynge of blysse . & mayster of al vertues in the godhede Ihū criste oure lorde / the whiche wyth the fader & the holy gooste lyuen & regnen god euerlastyng worlde wythoute ende .

Thus endith the treatyse of the vij poyntes of true loue & euerlastyng wysdom / drawen of the boke that is wryten in laten named Orologium sapiencie .

Emprynted at westmynstre .

Qui legit emendet / pressorem non reprehendat

Wyllelmum Caxton . Cui de{us} alta tradat

HEre begynneth a lytill shorte treatyse that tellyth how there were . vij . maysters assembled togydre euerycheone asked other what thynge they myghte best speke of that myght plese god / and were moost profitable to the people . And all they were accorded to speke of tribulacyon .

The firste mayster seyde / that yf ony thynge had be better to man lyuynge in thys world / than / trybulacyon / god wolde haue yeue it to his sone . But for he saw well ther̄ was noo thynge better than it / therfore he gafe to hym / and made hym to suffre moost tibulacyon in thys wretchid worlde . more than dide euer ony man / or euer shall

The seconde mayster seyde that yf there wer̄ ony man in thys worlde that myghte be with oute spotte of synne / as oure lorde Ihū criste was And myght lyue here .xxx. yeres and it were possible wythoute mete or drynke .

And also were soo deuoute in prayers that he myghte speke wyth angels in the ayer as dyde mary mawdeleyne / yet myght not deserue in that lyfe so grete mede / as a man deserueth in suffering a litill tribulacyon /

The thirde mayster sayde that if so were that the moder of god & al the halowes of heuen prayed all for oo man / yet shuld they not gete hym so moche mede ne so grete as he sholde gete hymselfe by mekenesse in suffring a lytill tribulacyon / The fourthe mayster seyde we worshippe the crosse for oure lorde Ihū crist hyng there vpon bodely / but I seye were shulde rather / and by more ryghte and reson haue in mynde the tribulacyon that he suffred there vpon for oure giltis & oure trespase / The fifth mayster seyde I had leuer be of myght & strength / & of power to suffre the leest payne of tribulacyon that oure lorde Ihū criste suffred here in erthe wyth mekenes in herte / than the mede or the rewarde of all worldly goodes / For as saynte petir seyth that none is worthy to haue tribulacyon but thoo that desiren it with clene herte / and withoute erroure / For tribulacyon quenchyth synē / And it lerneth a man to knowen the priuytees of god And tribulacyon maketh a man to knowe hymselfe & his euen cristen / and multiplieth vertues in a man / & pour●… him / and clensyth hym ryght as fyre 〈…〉 golde / And what man that mekely in he●… sufferith tribulacyon / god is wythin him & beryth that heuy charge with hym of trybulacyon / and tribulacyon byeth ayen the tyme that was loste / & holdeth a man in the waye of ryghtwisnes / And of all yestys that god yeueth vnto man / tribulacyon is the mooste worthy yefte / also it is tresoure to the whiche noo man maye make comparison / & trybulacyon Ioyneth a mannys soule vnto god Now-askyth the vj . mayster why we suffre tribulacyon wyth soo euyll wylle / and thus it is answerd & seyde / for .iij. thyngys / The fyrst . is for we haue litill loue to our lord Ihū crist The ij . is for we thinke litill of the grete mede that god will yeue vs therfore / Ne of the grete mede / & prouffyte that comyth therof The .iij. is that we thynke fulle lytill or noughte of the bytter peynes and the grete passyon that oure lorde Ihesu criste sufferid for vs in redempconn of oure synnes / and to brynge vs to his blysse / that neuer shall haue ende

AMEN

SI sciret homo quantum ei infirmitas vtili{us} fuisset nunqam sine infirmitate viuere voluisset / Quare / Quia infirmitas corporis est aīe sanitas / Quod aplns considerans ait / Cum infirmor tunc forcior sum et potens / Quomodo / Quia Infirmitas corporis extinccio est libidinis / destruccio vanitatis effugacio curiositatis adnichilacio mundi & manis glorie euacuacio / Su{per}bie exterminacio / Inuidie expulsio / Adquisicio gracie virtutis diuine / Dno dicente ad apostolum paulum / Suficit tibi paule gracia mea . Nam virtus ī Infirmitate perficitur / Quod dictum bene inteligens apl̄us ex maximo cordis sui gaudio dixit / Libenter in Infirmitati{bus} meis gloriabor / Valde ergo consideranda est Infirmitas que in nobis peccatorum flammas extinguit / et Ihū cristi adquirit Infirmitas ī nobis culpam purgat & coronam nobis preparat / O infirmitas quam amabilis es . et nobis vtilis Nunquam sine te ambulem nunquam sine te sedeam / nunquam sine te in hac vita fugiente viuam Quare Quia Infirmitas corporis en purgacio / & aīe sanctificacio / Infirmitas corporis en nobis euidens diuini amoris iudicium et castigacōnis sue signum / ipso domino testante qui ait / Quos amo . flagello & castigo . Certe si velim{us} ab eo amari debem{us} ab eo desiderace flagellari . Quia si ab eo non fuerim{us} flagellati . non poterim{us} ab eo recipi / Scriptura teste que ait / Flagellat omnem filium quem recipit . Constat ergo {quod} illum quem non flagellat non recipit . vnde de illis quos hic non flagellat / dicit {per} {pro}phetā . Dimisi eos secundum desideria cordis eo{rum} . Necmssarium en ergo nobis flagellum dnni qr si ab eo flagellam̄ absque dubio ab eo recipie mur Pacienter en ergo tolleranda infirmitas corporis que en {pre}paracio salutis . Igitur cum gr̄a rū accōne en suscipienda / cum cordis leticia en tolleranda / Infirmitas enim corporis generat odium mundi & parit amorem dei / Cogit nos vitam presentem tanquam erumpnosam peregrinaconnem & exilium odio habere & vitam habere eternam desiderant concupiscere / Sed homines miseri & mundo dediti si iam semper in hac vita viuere potuissent nunquam vitam alteram habere voluissent .

Num valde est dolendum & flendo dicendum quod non nulli statum cum deo flagellantur ei{us} salutife rum flagellum ab eis auferre nituntur Mox vasa vitrea querunt vrmam consulunt vtrum mori an viuere debeant / Heu heu / tales & huiusmodi per illum pessimum regem Ocoziam designantur / qui in libro regum . quarto . cum egrotasset misit nuncios dicens / Ite consilite Bilzebub deum accharon vtrum moriar / an viuam / quibus nuncijs Helias propheta do mino iubente occurens ait / Dicite domino deo vestro / Nunquid deus non est in Israel quia misisti ad deum accharon vt consuleres eum / Propterea hec dicit dn̄s / De lecto tuo non consurges / sed morieris & ita factum est iuxta verbum domini . Similimodo morte pessima morientur qui suum accharon qui vrinam interpretatur & flagellum domini a se expellere conantur& ita dei ordīacionē resistunt quando eius salubre flagellum sustinere renuunt / Nescientes ceci & insipientes quod deus electos suos hic flagellat vt eos probet et purget . mundet & sanctificet vt postmodum eos coronet & glorificet qui est super omnia deus benedictus in secula . AMEN .

Aue et gaude maria mater dei regina celi . dna mundi Imperatrix inferni .
Prolog{us} . Here sueth a prologue vpon the xij prouffites or auauntagis of tribulaconns .

DA nobis dnne auxilium de tribulacione . & c̄ Lorde god graunte vs helpe of tribulacyon To the soule that arte distroublid & temptid To the is purposid / the thou shuldiste lerne wherof tribulaconns seruen / & not oonly that thou shuldiste suffre hem paciently & gladly / and comforte the Inwardly of that thou arte discomfortyd / For seneca seythe . Non est ita magna consolacio sicut illa que ex desolacio ne extrahitur . Here is none soo grete comforte . as is that that is drawen oute of disconforte / Which comforte maye no man haue / but he knowe firste the frute of tribulacyon / that is to seye / But he knowe how god sendith tribulaconns / and ordeyneth hem to the prouffite of the sufferers / But yf soo be that rebellis of frowardenesse wythstonde the ordenaunce of god Therfore they that knowe her de fawtes on that oo partye . and the prouffites of tribulaconn on that other partie . asken to be holpe in tribulacion / and not tribulaconn to be putte awaye from hem / For if they asken putting awaye therof / they asken ayens hemselfe / As seynte poule dide . whiche asked thries the pryckynge of his flesshe to be done awaye / To whom god answerd thus . ij . ad Corinthios . xij Sufficit tibi gracia mea . My grace suffycith to the Many prouffites there ben of tribulaconn /

But of .xij. I purpoos to speke in speciall whiche who soo will wyth good diligence . rede / or here hem maye lyghtly by goodis grace sauour hem . For righte as mete euyll chelved is euyll to defye . righte soo necly gently teching of holy writte rede . or harde prouffiteth . litill or noughte

De prima vtilitate tribulacionis . Ca : j .

THe firste prouffite of tribulacyon is vnderstonde that is a trewe socoure or helpe sente fro god to deliuer the soule fro the hand of his enemyes . whiche enemies ben th ise . Priue suggestions of the fende that cruell enemye / false Ioyes and rychesse of the worlde . that disceynable enemye . vnclene lustis of the flesshe that homly enemye . These enemyes slayn the soule in so moche the more perliously that thei disceyuen it with false feyned frendshippe so priuely . The whiche ben figured by Ioab ij . regum . xx . That feyned him frende to Amase holdyng hym by the chynne as he wolde haue kissid hym . and soo wyth his swerde in that other hande priuely slewe hym Vpon thys seith saynt gregory / yf ony fortune is to be drede , mochemore is to be drede prosperitee than aduersitee / as shewith openly

And note well that god ordeyneth all thyngys in tribulaconn to the delyueraunce of his seruaunte . as he behotyth by the prophete dauid seyng thus . Cum ipso sum in tribulacione eripiam ●um & glorificabo euz . I am wyth him in tribulaconn I shall deliuer hym of tribulaconn & I shal glorifie him for tribulacyon . For as moche thenne as god is wyth vs in tribulaconn we sholde suffre it pacyently & gladly / for the more the tribulaconn greuyth the the more nerer god nygheth to the / As the prophete seyth Iuxta en dn̄s hijs qui tribulato sunt corde & humiles spum saluabit Oure lorde god is faste by to hem that ben in tribulaconn of herte . and he shal saue hem that ben meke of spirite / Therfore if the payne of tribulaconn maketh the heuy & greuyth the / The myghte and the mercy of god thy sauyour that is with the in tribulaconn shulde Inwardly comforte the : But now perauenture thou myghtest , answere and seye thus / The bitter peyne of tribulaconn I feele well / But swetnes of his felyship in tribulacyon feele I none / For if he shewid to the presente swetnesse of his myrthe as he dooth the bitternesse of tribulaconn thou shulde suffre it / Also perauenture thou woldest seye that afore trybulaconn thou feliste more swetnesse in god than thou dideste whan thou were in tribulaconn Herto maye be answerd that the frendship of god in tribulaconn is vnderstonde in two maners / Firste righte as tribulaconn encresith soo god multiplieth grace & vertue / as the apostle seythe in cō{rum} .x :

Fidelis est enim deus qui non pacietur vos temptari supra id quod potestis sed faciet eciam cum temptacione prouentum vt possitis sustinere God is full trewe the behotyth to defende his seruaunntys in tribulacyon / whiche shall not suffre you to be temptid more than ye maye suffre / but also more ouer he shall make puruyaunce in tribulaconn that ye maye suffre it / that is to seye he shall yeue grace & vertue for to suffyr tribulaconn paciently and gladly / Example as lordes sende socoure & helpe to comforte her seruanutys that ben in castellis bysegyd of her enemyes /

Righte soo our lorde god sendyth comforte of grace to soules that ben bisegid wyth temptacyons of tribulaconn . The seconde maner of felyship of god in tribulaconn / as the apostill seythe . i . co{rum} . ij . Sicut habundant passiones cristi in vobis . Ita habundat consolacio vestra As the passions of crist encreason in vs so encressith oure comforte / cristys passyons encreasyn in vs whan they ben sente from hym mekely and paciently suffre hem as goddys seruauntys / & not as mensleers / & thefes whiche haue deseruyd that they suffre & / vnderstonde well / that comforte of grace in tribulacyon is not alwaye yeuen to be felte of hym that is in tribulaconn / And that is for he shulde preue hymselfe he shulde drede god & truste in hym to be delyuerd / As we rede in the boke of holy faders of seynte anton / How he aftir many spirituell temptacyons / was troubled of fendis bodelyche betyn and wounded all his body Soo that whan his seruaunte came to visyte hym lyenge as dede / And soo he toke hym vppe and bare hym in to the nexte towne where he was watchid tille aboute mydde nyghte / And thenne by the wyll of god he releued . & badde his seruaunte pryuely alle other slepyng bere hym ayen and so he dide / And whan he was brouʒte ayen thyder soo feble that he myghte not stonde / but sittynge vp he seyde thus / Where be ye euyll spiritis wyked fendys / Loo I am here by the myghte of god redy to wythstonde all youre malyce / And aftir thyse & many other wonderfull temptacyons / oure lorde apperid to him in a wonderful lyght and comfortable To whom holy saynte auton seyde / A lorde Ihesu where hast thou ben soo longe from me in tribulaconn / And oure lord answerid & sayd here wyth the beholdyng thy fyghtynge / redy . to rewarde to the after thy vyctory as I am wonte to doo for my chosen chyldren / For wyte thou well that comforte oweth not to come tyll that a place be arayed therto by trybulacyon / Also we rede of Sare the doughter of Raguel . Thobie . iij .

Hoc autem acertum habet omnis qui colit te quia vita eius si in temptacione fuerit coronabitur . Si aūt in tribulacione fuerit liberabitur / Et si in correpcione fuerit . ad mīam tuam peruenire licebit . Non enim delectaris in {per}dicionibus nostris quia post tempestatem tranquillum facis / & post la crimacionem & fletum exultacionem infundis : Eueri man that worshippeth the god hath this forcerteyne / that yf his lyfe be here in temptacion / he shal be crowned / And yf he be in tribulacion he shall be delyuerd / And yf he be in chastisinge It shall be leefull to come to thy mercy . Thou delyghtes not in oure perisshinges / For after tempestys thou makest tranquillytee / And after teeris & wepynge thou sendeste gladnesse / as the prophete seythe .

Secundum multitudinem dolorum meorum consolaciones tue letificauerunt aīam meam .

After the multitude of my sorowes in my hert thy comfortes haue glad my soule / His conforte of one houre ouerpassyth the sorowes of tribulacyon of many yeres / For god that cometh for to helpe and comforte after tribulacyon shall abide wyth the gladynge thi soule And perauenture if thou playnest the that thou taryeste ouerlonge abidinge his comforte .

as louers he wonte to playne Herto answerith a grete clerke casiodorus :

Ipsa velocitas dei desideranti & amantitarditas videtur The swyftnesse of god to a disiryng and a louynge soule semeth longe taryeng / Or thus a thynge that is moche coueyted semeth grete taryeng to a louyng soule / thenne of thise toforseyde maye be concluded that a soule discomforted in trybulaconn oweth not to holde hymselfe ouercome of his enemyes / but rather delyuerd . Sythe thenne that this is sothe that tribulacyons delyuer vs from oure enemyes though it soo be that they be somtyme heuy & chargeable / yet neuer thelesse thei shulde be suffrid paciently and gladly wythoute grutchyng / For if we grut che ayen tribulacyons / thenne we stryue ayen ourhelpers / and we helpe our enmyes / And for we be not strong of oure selfe to delyuer vs from oure enemyes / praye wee to god mekely seyenge wyth the prophete /

Da nobis dnne axilium de tribulacione .

Lorde god graunte vs helpe of tribulacyon

De secunda vtilitate tribulacionis .

THe seconde prouffite of tribulaconn is that it stoppith the malyce of the sende / For he is aferde to tempte the soule that is in tribulaconn / for he dredith hym to be ouercome / or els refusid / & that is fygured by the frendis of Iob / Where it is seyde Iob . iij .

Nemo loquebatur ei vbum videbant enim dolorem ei{us} vhementem . Noo man spake to hym a vorde they sawe his sorowe was soo grete Thyse feyned frendys of Iob betoken wycked fendys that vexen or trauayllen soules . which dare not come nyghe a soule that is in tribulacyon / ne tempte it beynge distroubled / And not oonly tribulacyon stoppeth the malyce of the fende / but also there thorough the comforte of angels and of sayntes / as we rede of holy faders many one of whiche one cometh to mynde / Abotte sysoy after moke suffering of certayn tribulacyons & dissesis A litill to fore the soule shulde parte from the bode / He seyde brethern be gladde / loo holy anton cometh to vs. and soone after he seyde / loo here comen the worshipfull companye of prophetys / And the thirdde tyme he seide / Now comen the holy apostles . & as it semed hem the stode about he spake wyth hem . & thenne they prayed hym that he shulde telle hem wyth whom he spake / & he answerd and seyde wyth holy Angels that came to take my soule / And I prayed hem abide a while that I shulde suffre more penaunce / And they se wordes seyde the spirite passid wyth grete lyghte . All they felynge a wonderfull swete sauour / Noote well the there is noo peryll in tribulacion of temptacions / soo that thou answere not to hem by delectacyon or consentyng as the speche of an openly cursyd man noyeth notte . but yf thou answere hym / That is fygured in holy wrytte / Where it is seyde / Isaye xxxvj . Mandauerat enim rex Ezechias ne populus responderet blasphemijs rapsacis / Kyng Ezechie commaundid . that the peple shulde not answere to the blasfemies of that tyraunte Rapsacis / By Rapsacis is vnderstonde the fende / And by his blasphemies ben vndirstonde temptacyons of wicked thoughtys / the whiche noyen not but if thou wylfully assente to hem / And if thou fele the feble by freelte of thy flesshe / praye thou god besely in tribulacyon / that he stoppe the maliciouse ●●mptacion of the fende / as the prophete seyth Lorde god graunte vs helpe of tribulacyon .

De tercia vtilitate tribulacionis . Capitulum .iij.

THe thirde prouffite of tribulaconn is that it purgeth the soule / But it is to wyte that there is v. maner of pourginges / one is pourgyng of mannes body . for corrupcyon of wicked humours / and that is on / two maners . One is by medicinable drynkyng . Another is by crafty bloode letyng / The seconde pourging is of metalle / as golde by the fyer . and Iren by the fyse / Te thirde pourgyng is of trees / as of cuttyng of vynes of vnfrutefull braunches / The fourthe pourgynge is of corne as betyng or thresshyng wyth a flayle / The fifth pourgyng is of grapis and that is by a pressoure / On thus many maners god doothe pourge the soule by tribulaconn / For as the body is pourgid by medicinable drinkys of euyll humours / Ryght soo the soule made clene by tribulacyons sente fro oure souereyn leche oure lorde god of veyne affeccyons and euyll maners / For seynte Gregorie seythe .

Mali humores . sunt mali mores .

Euyll humours ben euyll maners Drinke this medicine of tribulacion sente to the fro god / For he is a wyse leche / & knoweth all thy pryue syknesse / and howe moche thou mayeste suffre / and how moche thou nedeste : For he sendeth the noo thyng but that that is prouffitable to the / And he that hathe tasted and assayed and dranke it afore the / not for himselfe / but for thy pourgyng he suffrid the passyon of deth / wherof he seyde to the apostles Iohn . and Iames . M / xx . Potestis bibere calicem quem ego bibiturus sum . Maye ye drynke the passion that I shall drinke / Thenne sythen this wyse leche hath dronken thys medycine for thy loue / Drinke thou therof wythouten drede / for it is holsom / This drinke thristed the prophete dauid whan he seyde / Calicē salutaris accipiam & nomen dnni inuocabo . I shall take the holsom passion of tribulacion . And yf thou thinke it bitter clepe thy lorde god into thyne helpe as he seyde Da nob dnne & c̄ . Lorde god graunte vs helpe of tribulaconn / And as a purgacyon shulde be resceyued hastely withoute ouer moche tastyng or longe taryeng / soo shulde tribulaconn be acceptid willfully / wythoute argumentys of disputynge or rebellyon of grutchynge . But now be well ware / For somtyme as the prouffite of the medicine is lettid . and werkith the contrarie to corrupconn . Not for the defaute of the medicine / but for the euyll disposicion of hym that receyueth it / So / in the same wyse the prouffite of tribulaconn is lettid of purgacyon and dooth the contrarye / For it is beginnyng of payne / aftir whiche folowith euerlastyng dampnacyon / As we rede of kynge Pharao kynge of egipte . For the more that he was visited by tribulacyon / the more his rebellynge herte encresyd in to his dampnacion / The seconde purgacyon of mannes body for euyll humours / is by crasti blode letynge & that is on two maners / as by openyng of the veine / or els by boxyng or ventusyng Opening of the veyne is approprid to comfession / & boxyng or ventusynge to tribulacyon / And note well the ryʒte as foule blode corruptith the body / so synne which̄ is callid in holy writte blode defouleth the soule / The veyne by the whiche this blode or sinne is voyded oute is the mowthe / as it is seid xii . x Vena vite . os iusti . qr iust{us} in principio accusator en sui . The mouthe of a riʒt full man is a veyne of lyfe / For the rightfulle man in the begynnynge blameth hymselfe . that is to seye by confessyon / and also note / that as a man owyth by thys veyne to voyde oute wicked bloode to pourgyng of hys body / and kepe the good bloode to his norisshinge / righte soo in confession he oweth by his mowthe to shewe all his synnes / and wythholde & kepe preuy all his / good dedis / for fere of lesing / For good dedis shewyd in confessonn by veyne glorie or auauntyng turnen from vertue vnto vyce / for defaute of wyse kepyng / As we rede of the pharise that seyde luc xviij . Gracias tibi ago dnne . quia non sum sicut & ceteri hoimm raptores / adulteri velut eciam hic publicanus / ieiuno bis in sabato decimas de ominum que posideo . Lorde I thanke the / for I am not lyke as other men / robbers and auoutrers / Also not lyke this publicane / I faste twyes in the weke I paye tythes of all that I haue / Loo here thou mayste vnderstonde by this pharisee a false feyned & a proude confession /

Sed publicanus a longe stans noluit ad celum oculos leuare / sed percuciebat pectus suum dicens Deus propici{us} esto m̄ peccatori . But the publicane stonding aferre behynde / holdyng himselfe vnworthy / wolde not lift vp his eyen to heuen / but he smote his herte & seide / God haue mercy on me / And so this publicane yeede thens / iustified or made right by his very meke comfession / To this accordeth the veri prophete Dauid where he seyth thus / Dixi confitebor aduersum me īiusticiā meā dno & tu remisisti impietatem peccati mei / I shall know leche by meke confessyon ayens myselfe to my lorde myn vnrightwysnes / & thou haste foryeuen the wyckidnes of my synne / Boxyng or ventusing accordeth to tribulaconn / For as many disesis as god sendith to the in tribulaconn / soo many remedies he ordeyneth for thy purgacyon / But note well as it is nedefull a fore ventusyng the flesshe to be hette & chauffyd / for thenne the smyttyng of the blood Iren maye be suffrid more esely / So it is spedefull afore tribulaconn / that the herte be heted wyth perfight loue & charitee / the temptacion of tribulaconn maye be suffrid the more paciently & gladly / In figure herof the holygoost came downe to the apostels in likenes of fyre / By whom they were soo strengthed & comforted they were gladde / and yeden Ioyenge / for they were had worthy to suffre tribulaconn angre / & repreffe for the name of Ihū The whiche afore the tyme were so dredefulle the they fledde a waye fro hym / And some forsoke hym / as Petir the was prince of the apostles for fere of a woman swore that he knewe hym not / Ye whiche aftir the comynge of the holygoost drad not the cruell tourmentis of Nero the Emperour / But paciently & gladly suffrid to be crucified & dede / The seconde manere of materyall purgacyon is of metals / as golde bifyer & Iren by fyle / For ryght as the fyer departith golde from other metals / & pourgyth hym of ruste & filthe / & makith it fayre & clene / So tribulaconn departyth the soule fro his aduersaries / And maketh him to god louely & acceptable / & therfore it is seyde / Sapīe quinto / Tan quam aurum in fornace probauit electos dn̄s . & quasi holocausta hostie accepit illos / & in tempore erit respect{us} eo{rum} . Oure lorde hathe prouyd his chosen by tribulaconn as golde is prouid in the furneis / & he hath acceptid hem as sacrifice of offeryng / & in tyme of rewarde they shal be be holde wyth thys fyer of tribulacyon / As Iob was prouyd whan he seide . Iob xxiij . Probat me de{us} sicut aurum quod per ignem transit God prouith me by tribulaconn as golde that passith by the fyer / & note well that amonge all metallis golde is mooste precyouse / & sede is leste of price And yet neuertheles golde is not pourgid wythoute leede / For lede drawyth wyth him in the furneys the filthes of the golde / On the same maner chosen soules the whiche ben lykened to golde ben pourgid by euyll men / whiche ben likened to lede . wherof Salamon seyth / Stult{us} seruiet sapienti . The foole shall serue the wyse man / Euyll men shall serue to pourge good men by tribulaconn / Also as Iren is pourgid by the fyle of ruste / & made shynyng & bryghte / so is the soule pourgid by tribulaconn from vnclennesse / & comfortid wyth goostly lyght / & as a knyfe that is not vsid abiding in the sheeth drawyth ruste . soo the soule wythoute exercise of tribulaconn desireth vnclene lust / as we rede of dauid / ij . regum ij . Whan he was without tribulacyōn of werring wyth his enmyes felle in to auoutre with the wyfe of Vrie that worthy knyghte / & aftyr in to homycyde or mann slaughter / Therfore seith the {pro}phete Ieremie : Fertil̄ fuit moab / in die{bus}adoles cencie sue / & requieuit in feci{bus} suis Moab . the whiche is vnderstonde the sone of my people was plenteuouse by grace in tyme of his trybulaconn / & he hathe restid in filthes of synne . Thenne grutche not ayens god whan he fyleth thy soule to make it fayre & clene louely & liʒt

Ffor els maye it neuer come to haue of hym the blessid sighte / wherof it seyde M. quinto Beati mundo corde qm̄ ipsi deum videbunt . Blessid bē thei that be clene of herte / for they shal see god / The iij maner of pourging that accordeth to tribulacyon is of trees / as cuttyng of vynes or voydyng of vnfruytfull braunches Wherof criste seythe Io . xx .

Oemm palmitem in me non ferentem fructum tollet eum Et omnem qui fert fructum purgabit eum vt fructum plus afferat . Eueri vyne branche that bryngeth forthe noo frute in me that am a very vyne . my fader that is a tilyer shall kitte him of & caste him awaye . & the braunche that berith frute / he shal pourge him / that he may brynge forth more frute By this vyne maye be vnderstonde mannes hert / by the humore is vnderstonde affecconn or loue / & by vnfrutefull braunches bē vnderstonde flesshly lustes / Inordinate loue of creatures / carnalle affecconn of kynrede / & worldly richesse / Whan the humours of a vyne or of a tree is spredde aboute in to ouer many vnfrutuful braunches . It bringeth forth the lesse frute or els none / Thenne it longith to a wyse tylyer or to a goode Gardiner to kitte of thyse vnfrutefull braunches / that the vyne or the tree maye brynge forth the better frute & the more . Right so almyghty god the whiche is a wise tylter & a souereyne gardiner cuttith awaye vnclene lustes of the flesshe wyth the knyfe of bodely syknesse / he cutteth awaye Inordynate loue of creatures wyth the hoke of aduersitee & tribulaconn He cutteth awaye carnalle affecconn of kynrede wyth the swerde of dethe / And he cutteth awaye worldly richesse with his Iren rodde / as brennyg of fyre / drenchyng of water / robbyng of theues & suche other On all these maners dooth god chastyse and pourge by tribulaconn / For he wolde that the loue of thine herte shulde abide with him / & brynge for the plente of spirituel frute in hym / & not abyde ne truste in suche disceyuable frendshippe For seynte Gregorye seyth Qui aūt labet īuititur Necesse est vt cum labente labatur / He that seneth to a falling thing / nedis the falling he must falle The iiij . maner of materiall pourging that accordeth to tribulaconn is of corne . as bi betinge or thresshing with afflayle to departe the cerne from the chaffe . wherof seynt Austin seith Quod flagello granum . quod fornay auw / {quod} luna ferro hoc facit tribulacio viro iusto . As the flayle seruith to corne / as the fyle seruyth to the Iren / soo seruith tribulaconn to the riʒtfull man As we rede . the the angel Raphael seide to thobie thobie .xij. Et qr accept{us}eras deo / Necesce fuit vt temptacio {pro}baret be / And for thou were acceptable to god it was nedefull that tribulacyon sholde preue the / For as betyng of a flayle constreyneth the corne to departe from the chaffe / soo tribulaconn constreyneth the herte to forsake the disceyuable loue of the world & the false frendship of synners . whiche are vnderstonde by chaffe . The prouffite of this flayle knewe the prophete whan he seide . Ecce ego in flagella pat{us} / ū . Lo I am redy to suffre the betyng of tribulaconn / & therfore saith seynte Austyn . Noli conquerede flagello tribulacioins si vis hēre purum granum & reponi cupis in celo vbi non nisi purum granum reponeret{ur} . Playne the not of the flayle of tribulacyon . If thou wylte haue clene corne of conscience & if thou wilte coueyte to be putte in the garner of the blisse of heuen / in to the whiche thou mayst not come . till thou be clene pourgid . But be wel ware for as corne that is greue & moyste / & not rype ne dryed is not departid from the chaffe with the beting of the flayle but rather cleueth therto . Soo it is for to drede the hertis the whiche a ren grene in begynnynge of conuersion & moyst in carnall affecconn / the whiche haue not assaid the prouffite of tribulacyon ben not departyd from the false frendship of her enemyes . But rather cleuen to hē / as though thei wolde be confortid by hē / For whan god sendith vs visitacyons for to pourge the soule that he louyth / be it by bodely sykenes . or losse of temporal godes . or aduersite of enemyes / or ony other temptacion of heuynesse . A none the herte rennyth al aboute to seke conforte to haue minde on the / Why shuldeste not be glad whan he sendyth to the suche tokens of loue / as he toke here for the . For he wolde that thou shuldest haue mynde of hym / & knowe hym / For he is thy frende & wyll not forgete that / For as many diuerse tribulaconns as he sendeth to the / soo many sondrye messengers thou haste cleping that & warnyng the to haue mynde on hym / But nowe perauenture thou woldest seye that suche tribulaconns are not moost necessary to clepe the to haue mynde on him / But rather his gracyo{us} benefaytys of prosperite . For as seynte Austyn seythe / Dei beneficia nil aliud fuit nisi monicōe● beniendi ad eum / The bnnfytes of god bē no thing els but warnynges or clepynges to come to hym . To this maye be answerid al though the graciouse bnnfaytes of god as yeftis of prosperitee / riches / bewte / & bountee & suche other clepen the to haue mynde on hym . Yet neuerthelesse inordinate loue is soo cleuynge to suche yeftis / that he wythdraweth thyn herte to haue mynde rather on the yeftis than on the yeuer Wherfore he playneth by the prophete seyeng . Expandi man{us} meas / & non erat qui aspiceret / I haue spred out myn handes / that is yeuyng benefices / And there was noo man that wolde beholde / Qr oēs diligunt munera & sequntur retribuciones . For all men louen yeftys & they pursuen aftir rewardes from the mooste to the leste / But fewe there ben or els none that beholden mekely knowing the yeuer of hē / Also perauenture thou woldyst seye / all though it be according to god to clepe indurate & rebellyng hertis to knowe him by tribulaconn . Neuertheles it nedith not to good and meke hertys the whiche desire to knowe hym by benefaytes & yeftis / To this maye be seyde / all though good and meke hertys knowen the yeuerof hem by naturall delityng in benefaytes / yet neuertheles to the prouffite of perfighte knowing of god maye thei not come wythoute growyng of tribulacion / Example herof we reden that Salamon was clepid by benefaytes and yeftis . Iob was clepid by drawyng or takyng awaye of his temporell goodes / and sending him tribulacions and aduersitees .

But thyse tribulacyons broughte Iob to the perfight knowyng of god / Salamon by prosperitee felle in to folie lesyng the prouffite of perfighte knowing of god / What so euer thou arte truste not that thou myghteste not longe abide in this knowyng in suche prosperitee . & therfore suffre paciently tribulaconns and aduersitees / And yf thou be discomfortid that they be many and grete / be thou comfortid . For the moo and the gretter that they ben to the / the more prouffite of knowyng of god they bryngen to the / And if thou can not yet fele ony comforte for frowardenes or freelte of thy selfe / pray to god that he comforte thee in tribulacyon . & graunte the grace to come to the prouffite of perfyghte knowyng of hym and seye . Da nobis domine auxilium de tribulacione . Lorde graunte vs helpe of tribulacyon .

De quarta vtilitate tribulacionis . Ca iiij .

THe iiij . prouffite of tribulacyon is that it lyghnteneth the to haue the knowyng of god . In whiche is perfeccion· and the prouffite of mannes knowyng / the whiche seynte Austyn desired seyeng in the boke of answeris to hymselfe . Libro soliloquiorum . Thus wolde god I shulde knowe the . and also it is wretyn in the boke of wisdom . sap̄ . v·

Nosce te iusticia est consummata To knowe the lorde god it is rightfulnesse ende of kunnynge / to this knowyng helpith tribulaconn / For as the rodde constreyneth a childe to bowe down his hede / and taketh hede vnto his boke / and recorde his lesson / So tri tribulaconn mekyth the herte / and makyth h̄ym to beholde his owne freelte / & to knowe god .

Wherfore seyth seynte Bernarde / Deus facit se cognosci verberando qui oblitus & incognitus erat percendo . God maketh hymselfe to be knowen in betyng wyth tribulaconn whiche was foryetyn / and vnknowen in his mercyfull sparyng / Daniel̄ iiij . Of this we haue ensample of the kyng Nabugodonosor whiche for pryde was caste oute of his kyngdom & liued with wilde bestis / & ete haye as an oxe But whan he lifte vp his eye to his maker of hole herte / his witte was restorid to hym ayen , and he knewe god that chastised him / in tribulacyon . As the maner of chidren . whan they felen strokes sharpe of the rodde / They liften vppe her eyen to hem that smyten hem / For thei wolden that he shulde turne his face to hem by pitee . and by compassion . Now thenne thou lowely soule that arte vnder the rodde of tribulacyon / considre and knowe well that the maner of louers is for to sende yeftis / tokens and preui lettris eche of hem to other / for to kepe loue and mynde and knowyng eche to other· On the same maner oure lorde Ihū crist as a true louer sendith to his treue louyd children suche tokens as he toke here for hem . For here he toke mankynde / in whiche he suffrid many tiribulacyons / detraccyons / blasphemyes / scornes / repreues / sclaundris . hunger thirste / and colde / & many betingys / sharpe scourgyngys / many thousandis / of grete woundes . and was nayled vpon the crosse / betwene ij . theues / and deyed the shamefulliste dethe that the Iewes cowde ordeyne for hym / & aftir that he was rysen from deth / and stied vp into heuen / he kept his woundes as for tokens that thou shuldest knowe that he wolde haue mynde of thee and neuer forgete the . as he seyde by the prophete Isaye / xlix .

Nunquid obliuisci potest mulier infantem suum vt non misereatur filio vteri sui / et si illa oblita fuerit ego tamen non obliuiscar tui . Ecce in manibus meis descripli te .

Whether a woman maye foryete her childe that she haue noo mercy to the sonne of her owne body / And though she forgete her childe / I shall neuer forgete the . Loo I haue writen the in myne hondys / that is in all my woundes whiche I suffrid for loue of the / sithen it is soo that he kepith the shewyng of woundis as for a token of loue / And it hath grete drede there as is noo drede / as the prophete seythe . Ibi ceciderunt timore / vbi non erat timor . They fellen down for drede / there as noo drede was / It maye be clepid a cursid comforte / that is sette rather in ony creature than in god / For the prophete Ieremie seyth Ieremie xvij . Maledictus homo qui confidit in homine & ponit carnem brachium suum & a deo recedit cor eius Cursyd be that man / that trystyth in man . and he that settyth ony creature to be his strengthe / and he that departyth his herte from god . But it maye be clepid a blessid comforte that is sette in god / as the same prophete seide . Benedictus vir qui confidit in dno & erit dn̄s fiducia ei{us}· Blessid be that man that trustith in oure lorde god / and oure lorde shall be his truste / And than that we shall fully truste oonly in god in al maner tribulacyon / And drede false comforte & euyll counseille of oure enmyes . We haue ensample of Ochosias the kynge that sente mesengers to Belzebub the fende of Acharon to haue comforte & counseyle / whether he shulde escape the tribulaconn of sykenes or none / And god sent an angell to the prophete and bad hym seye to chosie / iiij . regum i.e. Or misisti nuncios . ad consulendum belzabub deum accharon quasi non esset deus in israel a quo posses interogare sermonem / Ideo non descendes de lecto super quem ascendisti sed morte morieris . For thou hast sente mesengers to aske counseyle of belzabub the feende ef accharon / as though there were noo god in Israel / of whom thou myght teste aske comforte / therfore thou shalte not goo oute of the bedde that thou yediste vpon but thou shalte deye / Also that we shulde not loue the worlde ne truste in worldly thyngis saynte Iohn biddith j . Iohins ij . Nolite diligere mundum neque ea que in mundo sunt . Wyll not ye loue the worlde / ne worldly thingys & c̄ . The v. maner of materiall purgacion is of grapis and that is by a pressour / For as a pressour pressith the grapes to parte the preciouse lycour of wyne from draffe and the draggys / Soo god pourgith the soule that he loueth in the presour of tribulacyon from corrupcyon and wickidnes of synne / Some tyme by bodely sykenesse / or preuy goostly heuynesse / and some tyme losse of temporell goodes : or persecucion / or sclaunder of euyll men / and enmyes / Somtyme by lackynge of noble kynrede / or by dethe of faythfull frendys . And therfore suffre pacyently the prouffite of thys pressour yf thou wylte be broughte in to cristes blessyd celer / of whyche it is seide . Cant ij . Introduxit me dominus rex in cellam suam vinariam .

The lorde the kynge hath broughte me in to his wyne seler / Herto accordeth seinte Austin and seithe That holy martirs weren so pressyd by tribulaconn in thys presente lyfe that the bodely mater was left in the pressour of thys erthe But the preciouse soules weren resceiued in to the seler of euerlastynge blisse / Grutche not ayens god yf he hathe putte thee in his prison of tribulacion / For he hathe assayed it afore the / As Isaye the prophete seithe in the persone of criste / Isa . lxiij . Torcular calcaui solus & de genti{bus} non en ibi mecum . I alone haue troden the pressour of tribulaconn / & noo man was ther̄ with me And note it that he serde no man / but he sayd not noo woman / for that blessid woman moder & mayde oure lady saynte Marie abode with hym in feithfull .

whan all the apostles fledde from hym .

And was redy to suffer dethe for the compassion of her sone / as the prophete Simeon seith luc̄ ij . Et tuam ipsius animam pertransibit gladius / The swerde of dethe shall passe tho rough thyne owne soule . Now thenne sithen this is sothe that oure lorde Ihū criste hathe assayed thys pressour of tribulaconn / and that blessid lady his moder mayde marie / What so euer thou be that feliste the in thys pressour / take it mekely and gladly prayeng wyth the prophete . Da nobis dnne auxilium de tribulacōne Lorde god graunte vs helpe of tribulaconn .

De quinta vtilitate tribulacionis Capitulum .v.

THe v. prouffite of tribulacyon is that it reuoketh or bryngeth the to knowynge of thyselfe / For that herte that hath not putte awaye ferre from himselfe worldly and veyne glorye maye not truly fele ne knowe hymselfe / For that herte hathe more very knowyng of lighte / wherof the prophete Dauid seyde . Lumen oculorum meorum / & i{pre}m non est mecuz . Lighte of knowyng there is of myn eyen / but that lighte is not wyth me . Woo to hem that dispenden the lighte of her knowynge in vayne Ioye and vorldly thynges / & noo thynge to desyre the knowyng of hemselfe / But howe shulde thei knowe hemselfe that ben not wyth hemselfe / For the more that the soule louyth and desireth vayne Ioye and worldly prosperitees / the more ferther he drawyth from the knowyng of hym selfe .

And therfore seythe sainte Gregory As he that is besegid wyth enmyes dare not goo ferre oute / but he is constreined to goo ayen for drede So tribulaconn constreyneth the herte to tourue in to himselfe / And the moo aduersytees that ben aboute hym the fewer he hathe of rennynges oute from hymselfe . Thenne it is a blessid aduersitee that bringeth thee in to thyselfe / and maketh thee that thou hast mysgoon to tourne ayen / wherof it is seyde / Exod . xij .

Maneat vnisquisque apud semetipmm .

Dwelle eche man with hymselfe / that is knowe he hymselfe / Abide he wyth hymselfe / for as an howse in wiche noo man dwellith is wastid and fallyth to noughte / Ryghte soo the herte that dwellyth or abydith not wyth himselfe . Woo to that herte that renneth from hymselfe al aboute lyke as dooth a Iaper or a Iogeler in to other mennes howses / For the mor̄ he singith Iapeth & Ioyeth in other mennes places / The mor̄ cause he fyndeth in his owne place of sorowe & of wepyng / So the more that the herte deliteth him outeward in vayne thinges and worldly Ioyes the lesse he fyndeth in hymselfe wherof he shuld be comfortid / Therfore tribulacyon is full necessary to the herte to make hym tourne in to hymselfe / And it constreyneth hym to seye with the prophete .

Conuertete anima mea in requiem tuam . Tourne ayen thou my soule in to thy reste / And also oure lorde god hauynge pitee of the soule that hath for wrappid hymselfe wyth worldly thynges seyth thus / Reuertere reuertere sunamitis . reuertere vt intueamur te Tourne ayen tourne ayen thou wretche caytyfe soule / tourne ayen / tourne ayen that we mowe beholde thee that thou beholde thiselfe with the eye of conscience / & the I maye boholde the whiche the eye of mercy O thou soule that arte distourbled in aduersitees / suffre the to be reuoked to knowynge of thyselfe by tribulacyon / And namely for that tribulacyon byndeth or knytteth the to thy maker whom wyked and large fredom of the worlde hath lete runne longe loose from thyselfe / Wherof speketh the prophete thus .

In funiculis adam traham eos & in vinculis caritatis . I shall drawe hem in the smale cordis of Adam and in the bondis of charite Thyse smale cordis of adam oure fyrste fader whiche longen to vs as by the waye of heritage are clepid all maner pouertees sente fro god to reserue the herte from vayne and worldly comfortes . by the whyche god drawith many one / as it semeth by vyolence / Wherof seith saynte Bernarde Trahimur . cum tribulacionibus exercemur . We ben drawen whan we hauntid wyth tribulaconn / therfore thou that arte streyned wyth thyse cordys & bondis of charitee suppose not that thou arte defoiled or forsaken . but the rather made fayr and chosen of god all though thou haste not that thou askiste / Ne trowe not hem they ben not streyned wyth thyse bondis to be in very libertee / though they haue that they asken . For lyke as the leche whan he grauntyth to the syke all that he desyreth it is a certayne sygne of deth / Ryght soo the false fredom of the world is certayne sygne of perisshinge / For the more frely they desyren and fulfillen her one desyre wythoute tribulacyon / the rather they fallen down in in to her dampnacyon

Therfore thou sely soule that arte troublid If thou wylte haue god to the merciable / suffre the to be restreyned with thyse bondis of tribulacyon / whiche comen fro god and drawen the towarde god / Wherfore oure lorde seide to the prophete Ezechiel . Ecce dedi vincula mea super te . Lo I haue yeuen my bondis vpon the / By thys is vnderstonde / that bondys of tribulacion ben the yeftys of god / and the more tribulacyon the strenger byndeth the soule to god / Also the prouffite of tribulaconn is that it spedith the waye to god / For as many tribulacyons as thou haste / soo many messengers god hathe sente to the / that thou hast to hym / and not let by the waye / Wherof seythe the prophete / Multiplicate sunt infirmites eo{rum} postea accelerauerunt . Her sykenes were multiplied / and afterwarde they hastid hem to god / Herof seynte Gregory seyde .

Disesis that oppresson vs to haste to god compelle vs / Suppose thou not the benefytes of tribulacyon to be disese / for to delyuer thee from a greuous pryson / and to haste thi weye to the kyndom of heuen / As it is seyde . Ecclesiastici iiij . De carcere cathenisque interdum quis introducitur ad regum . From pryson and from Iren bondis other while a man is brought into a kyngdom / This pryson is callid al that the herte loued inordinatly in this worlde / Thyse Iren bondis are suche thinges that wickid affeccions be bounden to / But of thys prison god delyuereth many one by tribulacyon / as whan he puttyth awaye from hem thyngys that they louen inordynatly .

And that is figured by seynte Peter . that was kepte in herodis prison . whan oure lordys angell stode besyde hym and peters syde I smyten . He excited hym / & seide aryse vppe lyghtly And anone the Iren bondis felle from hys hondis / By the side of petir is vnderstonde thi brother that cam oute of the same side that thou came of / Or els all thoo generally that aren alyed to the by kynrede / or by affinitee / For whan ony of thyse or all . whyche by lawe of nature ought to be thy frende is contraryo{us} to the / or els by ony other maner / Vnderstonde thou arte smyten in the syde / for that thou shuldist goo oute of the prisone of inordinate loue / and set thyne herte oonly in god that may not fayle the / But take good heede that as petir playned not on the smytyng on hys syde . Soo thou owest not to playne ne to greue the of tribulacyon / whiche delyuerith the fro the false and disceiuable loue and flesshly & worldli frendis / And yf the smytynge of tribulacyon in the side be sharpe and greuouse to suffre / beholde criste thy maker and thi brother woundid in the side for thy loue / and thou shalte suffre it the more easely as a trewe knyghte whan he seeth his lordis woundis / therfore refuse not the messengers of thy lord god that comen to clepe thee wyth hym and constreyne the to haste towarde hym / For he that refusyth the mesenger refusyth his lorde . Whan is the mesenger refusyd / whan the herte wyth a vysemente contrarieth and grutchith ayens tribulacyon :

Note well that tribulaconn turmentyth in pourgyng / and it pourgyth in turmentyng But whan the herte grutchyth ayenst tribulacyon Thenne he parteth pourgyng from turmentynge / For he kepyth the bitter turmente of tribulacyon / And he lesith the swete profitable pourgynge thorough his folye and contrarious grutchyng .

De sexta vtilitate tribulacionis . Capitulum .vj.

THe sixte prouffite of tribulacyon is that it is ayenste in payeng of thy dettis in whiche thou arte bounde to god whom thou maye not flee / ne disceyue / ne hide noothynge from hym of thy dettis / Thyse dettys aren penaunce whiche thou owest for thy synnes / And though euerlastynge penaunce be dette for one dedely synne by the rightwysnes of god / Neuertheles by his mercy It is chaungid in to temporell penaunce by contrycion and confessyon And forthermore it is foryeuen by satisfacyon / and somtyme it is all relnesid / and namely by tribulacyon Hewf vnderstonde well / for what soo euer thou sufferiste paciently in tribulacyon . afore god it is acounted to him as for paymente of thy dette / For as a lordis anditoure somtyme in the ende of acountys layeth a counter of bras or coper or a nother thyng of lytyll valewe to be worthe or signifie an hundryd / pounde of golde . or siluer / Soo tribulaconn of lytyll tyme wyth pacyence resceyued in this presente lyfe delyuerith that from euerlastyng tribulacyon of the peyne of helle / And bryngith the to the euerlastyng blysse of the ryche kyng of heuen Wherof we haue example of the theyf that hinge on cristis ryghte syde / that whan he suffryd the tourmente of the crosse / and was bounde by dewe dette of synne to the payne of helle / He hauyng contricion of his wickidnes in that same houre turned hym to god & seyde / Lorde whan thou comest in to thy kyngdome thynke on me / and anone he was vnbounden and delyuered of al dette of peyne And herde the swete voyce of criste seyenge to hym / Amen dico tibi hodie mecum eris in paradiso /

Sothely I seye to the thou shalte be wyth me to daye in paradise / Woo to hym that noo thynge payeth of his dette in thys lyfe / but addyth synne \ vpon synne Woo to hym that of large expencys that he maketh shall be constreyned to come to a streighte countes Sothly suche that haue lyued euer withoute a counte / muste paye for her dette euerlastynge payne in helle wythouten ony relees / There shalle wepe many marchauntys that in this lyfe laughen and Ioyen / Wherof it is seide in the boke of the apocalips . Mercatores terre flebunt . Marchauntis of the erthe shall wepe Marchauntis of the erthe are thoo that set all her thoughte and her loue in erthely thyngys / the whiche shall vepe full bitterly / For god shall shewe her marchaundyse to al the worlde / But marchauntys of heuen thenne shall laugh and Ioye / For they shall see that for litill shorte tribulaconn they haue gete the blysse of paradise / Wherof it is seyde in Eclesiastici· Est qui multum redimit de modico precio . Some other ben that byen moche thinge wyth lityll price / that is to be paciente in tribulaconn of this presente lyfe / that god resceyneth for thi grete / For it is comenly saide of an euyll payer men resceyuen ootys for whete / And though it so be that thou arte not bounde in ony dette of dedely synne or veniall . For whiche tribulacyon shulde deliuer the Neuertheles tribulacyon reserueth thee from fallyng in to dette as sainte Gregorye seide . Multa sunt innocencia que cito innocenciam perderent nisi ea tribulaciones preseruarent

Many ben innocente the whiche shold soone lese Innocencie / but yf tribulaconns preseruen hem Therfore thou soule that feliste boūden in dettys / or thou that drediste the paymente / suffer paciently tribulaconns / As longe as tyme endureth / It payeth tofore thy dettis in the whiche thou arte bounden as by an obligacion . For though all the tribulaconn of thys worlde were togider they myghte not be lykened to the leste poynte of tribulacyon of helle Ne all the tribulaconns of the erthe ben not in comparison to the leste Ioye of paradyse / As seinte paule seithe . Non sunt condigne passiones huius temporis ad futuram gloriam que reuelabitur in vobis . Ad romanos viij .

There ben none worthy passyons of thys tyme / to the blysse that is to come . that shalle be shewyd in vs / vpon this seithe seinte Bernarde Non sunt condigne passiones ad preteritum peccatum quod nobis dimittitur ad presentem graciam . que nobis immittitur . et ad futuram gloriam que nobis promittitur There ben noo worthy passyons to the synne that is foryeuen vs. to the presente grace that is yeuen vs. & to the blisse that is behight vs

De septima vtilitate tribulacionis . Capitulum .vij.

THe vij . prouffite of tribulaconn is that it spredith abrode / or openeth thy herte to receyue the grace of god / For as a goldesmyth wyth many strokes of the hamer spredeth a pece abrode of golde or of siluer to make a vessell for to putte in wyne or precyouse licour / Soo almyghty god maker of euery creature ordeineth tribulaconn to sprede or to opene the soule to put therin yeftys of his grace . Wherfore seithe the prophete in the psalme .

In tribulacione dilatasti michi .

In tribulacion thou haste spredde abrode . or opened to me / Therfore suffre gladly the strokes of tribulacyon . For the more they spredde abrode the herte in sufferyng pacyently / the more goostly yeftys oure lorde god puttith therein gracyously / And considre that as the more precyouse metalle is more ductill and obeyeng to the strokys of the goldsmyth / Soo the more precyouse a meke herte is more pacyent in tribulacyon / And all though the sharpe strokys of tribulacyon greuously turmente the / Yet comforte the . that the goldesmyth almyghty god holdeth the hamer of tribulaconn in his honde / and knoweth full well what thou mayste suffre / and mesuryth his smytyng after thy freel nature Ne will thou not be thenne as metall in a boyston se gobet wyth spredyng of shappe / as herde hertys ben wythoute techynge In whyche god fyndeth noo place of worchynge / Ne wylle thou not be as an olde fryenge panne . that for hete by a lytyll stroke all to bresiyth in many brekynges / Ryghte soo faren felle and Impacyente hertys in tribulacyon by a lytyll stroke in temptacyon of assayenge they sallen in in to many grete harmes of peyryng / therfore suffre wyth good wylle tribulacyon to worche his crafte in the / For so biddith Salamon Eclesiastici ij . Sustine sustentaciones dei coniungere deo et sustine vt crescat in nouissimo vita tua . Suffre the berynge vppe or the helpes of god to Ioyne the to god / and suffre that thy lyfe encrese in the laste ende .

As who sayth suffre tribulacion in thys world for god / and yelde hym some what the tyme of his seruyse / And what tribulaconn he puttith to the take it mekely / and knowe wel that he wyll not charge the ouer thy myght / As seinte Poule witnessith Corinth x .

Fidelis enim est deus qui non pacietur vos temptari super id quod potestis .

Sothely god is full trewe that shall not suffre you to be temptid ouer that that ye may suffre / therfore suffre tribulacion on suche manere that thy lyfe encrease in the laste ende / For therby thou shalte lyue in the laste ende / Amen

De octaua vtilitate tribulacionis . Capitulum .viij

THe viij . prouffite of tribulacyon is wherby god / hittith oute of the soule all worldly comfortes that ben here by nethe / and constreyneth the to seke heuenly comfortes that ben aboue As an erthly lorde whan he wyll selle his wyne forbedeth all other to open her tauernes tylle that he hath solde hys .

Soo oure lorde god somtyme forbedith erthe comfortes / that he maye brynge forthe his comfortes / and that is that betokeneth by the prophete Ioel where it is seyde . Bestie agri quasi area faciens ymbrem suspexerunt ad te qm̄ exsiccati sunt fontes aquarum .

The bestes of the felde ben as drye erthe desiringe reyne they loken vp to the / for the welle of waters ben drye The bestes of the felde he clepith affeccions and fleshly desyres / The welles of the water he clepyth worldly comfortes / therfore whan that erthly comfortes faylen in aduersitee thenne is the herte constreyned to loke vppe / and to seke helpe of heuenly comfortes

And so moche the more benygne is oure lorde god to the soule / In as moche as the herte fyndeth gretter bitternesse in outewarde thynges

But now by thyse thynges thou mayste saye / I am sory that the tauern of erthely comfortes is not open to me / But for the tauern of heuenly comfortes is so longe shitte fro me For nother hier ne louer I fynde no comfort / To thys maye be answeryd thus / thou owest not to haue goostly comfortys / but If thou besye the desyrynge and sekynge / For there is mor̄ myrthe in desyrynge and sekynge god than in the delytynge of hym / For why the more thou desireste and sekeste god the more comforte he shal brynge that / And the more swetnesse thou shalt fynde in hym / As the mete sauoureth more to an hungry man than to an vnhungry man . And wytte thou well that heuenly comfortes shall not longe be differryd / yf wordly comfortes be shitte oute by tribulacyons / yf thou aske desiryngly and seke besely / as Salamon seyde / Desiderium suum iustis dabitur .

To rightwysmen shallbe yeuen here her desire . De nona vtilitate tribulacionis . Capitulum .ix.

THe ix . prouffite of tribulacyon is that it puttith thee in to the mynde of god / & the more tribulacion be / the more he impressith the in his mynde / Not for the god foryetyth the / or ony creature the whiche seeth & knoweth al the preuytees of thy herte / But for scripture seythe god foryetyth a man that tribulaconn is yeuen to / For to hym the he sendyth trybulacyon he hathe in mynde / yeuynge goostely comforte / and encreasyng of grace / Therfore thou o good soule / yf thou wylte be putte in mynde In whoos mynde is thyne helthe and thy saluacyon / In whos foryetynge is thyne harme and thy dampnacyon / lerne for to fuffre pacyently aduersitees and tribulacyons / and in fufferyng thynke mekely in god / and he eftesones shall thynke mekely and mercyably / For a trewe frende thynketh feruently on his frende that is in dissese / In figure herof oure lorde seide Exo . iiij .

Vidi affliccionem populi mei . in egipto & clamorem eius audiui . & c̄ .

I haue seen the dissesis of my peple that is in Egipte / and I haue harde her cryenge . For the duresse of hem that ben the ouerseers of the werkes And I knowyng her sorowe haue goon doun to delyuer hem from the hondis of the Egipcians / Therfore all though the egipcians . that is to saye euyll men or enmyes tourmenten and disesen the / be thou comfortid / For the merciable beholdyng of god in thy disese moche more auayleth the / as we rede of Dauid ij . regum xvj . Fleenge from absolon his sone that semeth / the whiche was Dauid enmye coursid hym and spake euyll to hym and sayde Egredere egredere vir sanguinum & vir belial . As whoo seyth goo thy wey goo thy waye thou man of synnes / and thou man of beliall / And abisay that was dauid frende seenge this seide to kyng dauid . This dede hounde hathe myssayde or cursid my lorde the kyng / I shall goo and smyte of his heede / And dauid answerid / suffre hym to myssaye or curse dauid vpon the comaundemente of god / Perauenture god wyll beholde my disese / and yelde me goode for thys myssayenge or cursynge thys same daye / Considre in thys that dauid wolde suffre the myssayeng or the cursynge of thys aduersarie / that he myght gete the blessyng of god thenne loke how moche thou desyreste the blessynge of god and suffre somoche the more pacyently the myssayeng or cursyng of thyne aduersarye / For pacyence of euyll mennys cursyng deserueth to haue goddis

blessyng / and that is tokened where it is seide danielis iij . That the angell yeede downe wyth Azarie and his felowes in to the furneys / And he made the myddes of the furneys as a blowyng wynde of a dewe / but the flam̄e brente the kyngis ministers that hette the furneys / But sothely the fyer touchid ne greuid hem in ony maner / Loo here thou mayst see / that the fyre not oonly brente theyr fo men / but also it refresshid hem / the whiche is vnderstonde that criste is presente wyth hem that ben in tribulacyon and yeuith hem fresshynge in dysese / and blyssed hem that ben myssayde or cursyd for his name / Therfore yf thou desyre refresshinge in tribulacyons and thyne enmyes to be brente / suffer pacyently tribulacyons For in tribulacyon god is wyth the / & fro tribulacyon he shall delyuer the / and for tribulacyon grete mede he shall yelde the / Of thyse thre spekyth the prophete . where he seyth thus .

Cum ip̄o sum in tribulacione eripiam eum & gl̄ificabo eum . I am wyth hym in tribulacyon . loo here a gracyouse feliship comfortyng I shall delyuer hym . Loo here a fulfeyth of delyueryng / & I shall glorifie hym / loo here a certeyne hope of rewardyng .

De decima vtilitate tribulacioins Caplmm x .

THe x . prouffite of tribulacion is that it makyth thy prayer to be herde of god / For it is not the maner of god to putte awaye the prayer of him that is in trbulacyon / but the rather mekely to here his preuy prayers / wherof Salamon sayde .

Ecce de{pre}cacionē lesi exaudiet dn̄s . Loo oure lorde shall here the prayer of hym the is hurte . Sothely god smyteth & chastysith many men and sendeth hem tribulacyon for to compelle hē to aske or to crye mercy / & that they shuld open her mowthes to god in tribulacyon / for to aske helpe whiche had shite her mowthys from him in prosperitee / wherof sayth seynte Austyn / the god sendyth tribulacyon to some men to stire hem to aske that he wolde graunt / In the persone of suche seyth the prophete . Ad dn̄m cum tribularer clamaui & exaudiuit me . Whan I was in tribulacion I cryed to oure lorde / and he herde me . And though all it happe that in prosperitee thou prayest god the prosperitee shulde not make that to slowe . Yet neuertheles it maketh that some tyme bothe insolent & slowe . so that thi prayer in prosperitee is not spedeful / as it is in aduersitee / And all though aduersitee occupie soo moche thy herte that thou thynkeste that it hathe none entente ne deuocyon / lyke as it had in {pro}speritee / yet the same aduersitee makith thi prayer more precyouse / And sothely al thouh̄ tribulaconn oppresse the so moche that thou mayest not open thi mowthe to crye to god / certeynly this tribulaconn crieth & prayeth to god for the / so that thou haue pacience / for as seith a grete clerke . Petir of / lazar that as many woundis as he had so many prayers or cryers he had to god / For whan lazar stillid wyth hys mowth / his woundis cryed to god for hym / wherof oure lorde god seide to caym . that had killid his brother abelle Genesis / Vox sanguinis fratris tui abel clamat ad me de terra / The bloode of thy brother abel cryeth to me fro the erthe / Thus thenne it shewyth / that tribulaconn maketh thy prayer the more precyouse / and the more acceptable to god / Tribulacyons ben as it were a paymente for a lettir selyd of delyueryng / Wherof seyth Iob . Quis michi det vt veniat peticio mea / & quod expecto tribuat mihi deus qui cepit me / ipse me conuertat soluat manum suam & succidit me / et michi sit consolacio vt affligens me dolorem meum non percat . Who shall yeue me myn askyng . and who shall graunte me that I abyde . god that began he conuerte me / loose he his honde and kitte me vp / and that it be to my comforte that he tourmentynge me spare not my sorowe . Note well that Iob that had loste his possessions / his sones and his doughters .

and alle his body was smytten wyth woundes of lepre from the soole of the foote vnto the ouerest parte of the hede / And was repreued of his frendes / and scorned of his wyfe and of his false frendes / He desired in noo other thynge conforte . but the god shuld not spare him If thou askest what perteyneth to his deliuerynge / it maye be answerid thus . the askynge of his affeccyons or tourmentes / For his tourmentys were paymentys of his leters as it is vsid in some place / that whan a poure man drinketh in a tauerne· and hath not wherof to paye hys scotte . He asketh to be beten . and soo to be delyuered / If thou askist . wherein was his comforte of thys Iob .

Whan he askyd to be turmentyd . seynte Gregory answeryth and saith / That god sparith some her in thys world to tourmente hem afterwarde / & some he tourmentyth here the whyche he wylle aftirwarde spare . The comforte of Iob was that he wyste well by presente tribulacyon he shulde escape euerlastynge dampnacyon . For as it is seyde . Non iudicabit bis deus inidi{pre}m . God shall neuer punysshe or deme twyes for oo thyng . And therfore thys same Iob that asked that god shuld not spare hym here in thys world / askid in a nother place and sayde / Parce michi domine Lorde spare me in tyme commyng / suffer paciently here in thys worlde tribulacyon / For tribulacyon saueth the soule / as Iob seyde . Ipse vulnerat & medicinat . He woundyth and he helyth / For he woundyth the body / and helith the soule .

De vndecima vtilitate tribulacionis . Ca xj .

THe xj . prouffite of tribulacyon is that it kepith and norissheth the herte / So thely ryghte as fyre is kepte in asshes ryghte soo the hertes the frendes of god aren kepte in tribulacyon Therfore oure lorde god commaundid / Exodi . Quod tabernaculum saccis cilicinis cooperietur / That the tabernacle of god ●huld be hiled with heyren sackes the whiche shulde the fende / that precyouse curteyns of softe silke / & goddis ryche vesselles of golde / & siluer ayens wyndes & reynes / In token that vertues of goddis seruauntes named mekenes ben kept in aduersitee of tribulacyon / For tribulaconn constreyneth the herte to thynke on the wretchidnesse of his owne Infirmitee / And soo it constreyneth a man to be meke / Whom worldly prosperytee had haunsid by vaynglorie a bouen hymselfe Also tribulacyon norisshith the herte as a norysshe her childe / For as the moder with the childe cheweth hard mete / the whiche the childe maye not chewe / and drawyth it in to her body wher̄ that mete is turned in to mylke to norysshing of the childe / So criste that in holy writte is clepid oure moder for the gretenesse of his tender loue that he hathe to vs / He chewed for vs biter paynes / harde wordes / repreffes / and sclaunders / wyth bitternesse of his passion that suffred for vs to norisshe vs / and streyneth vs goostly by ensample of hym to suffre tribulacyons and aduersytees of thys world As wyne that is clensid thorough a bagge fulle of spices chaungith his owne sauoure drawynge to hym thesauoure ofthe of the spices /

Soo a man sufferynge tribulacyons and aduersytees of thye worlde oweth to clensehym by the blessyd body of oure lorde

Ihesu consyderinge the passyon that he suffred for hym / And soo it shalle wexe swete and tollerable that to fore semed full bitter & intollerable .

De duodecima vtilitate tribulacioins : Capitulum .xij

THe xij . prouffite of tribulacion is that trybulacyon is a certeyne token of loue that god hathe towarde hym that it is sente to . Wherof he seyde . Quos amo arguo et castigo / Hym that I loue I vnder nymme & chastyse / And also Salamon seyde Eccīastici . Qui diligit filium assiduat ei flagella . He that loueth his sone he scourgyth hym ofte tyme . wherof seyde seynts Ierome . Summus pater Ihuns Christus filios suos semper sub aliquo flagello vel virga retinet vt qn̄ eripiuntur ab vno sub alio capiuntur . Ooure souereyne fader Ihū criste kepith euer his children vnder a scourge or a rodde / And whan they ben deliuerd of one / they ben caughte vnder a nother / But oure goode meke fader and lorde sente not all his scourges at ones togedyr / but one after a nother knowynge oure freelte / For he wyll that noo man perisshe / but he wyll all men be saffe / But euyl men and vnkynde that byleue hym not ne louen hym the whyche lyuen here wythoute scourge of tribulacyon . whom noo correccyon of chastysynge maye wythdrawe from her erroures god shall punysshe wyth al hys arowes of vengaunce / For sothely all tourmentes that now ben departyd aboute in all the worlde thenne shall be gadryd togider and abyde as in her owne place / As oure lorde seyde Deutronomij xxxij . Congregabo super eos mala . et sagitas meas complebo in eis·

I shall gader togyder euyll thynges vppon euyll men . And I shall spende all myne arowes of vengaunce among hem . Therfore thou good soule yf thou wylte be belouid of god wylle thou not putte awaye tribulacions .

For they shewen to the tokens and wytnesse of the loue of god . But perauenture yf thou sayste that goddis children taken of hym bothe good thynges and euyll thynges . Why is the takynge of euyll thyngys shewynge or token of the loue of god more than the takynge of good thynges . To thys maye be answeryd that god yeueth many good thynges and grete to his spirituell frendis and bitter and gretter to theym that he loueth more . But the blessid fader of heuen loued wythoute comparyson more his blessid sone oure lorde Ihesu criste than all the world / and yet he sente hym here many anguysshes / pouertees / tribulacyons / aduersytees / repreues / and scornynges / betynges / bydynges scorgynges / many woundes . & cruelle dethe : but fewe temporell goodis . Thenne is the yefte of aduersitee more shewinge token of loue of god than the yefte of temporell prosperitee / Also ferthermore oure lorde Ihesu criste goddis sone that lyued here in this worlde as a wyse marchaunte chose good marchaundyse / & refused the badde / For whan they wolde haue made hym kynge of Iude / he refusid it / and chase rather to flee in to deserte And whan they soughte hym to tourmente hym / and to slee hym / he fledde not . but he chase rather for to deye and seyde . Ego sum I am he / whom ye seke Thenne yf criste was wyseste in chesynge / the whyche chase aduersitees / they ben moche foles that dispisen tribulacyon and aduersytees / and chesen worldly prosperitees that may not delyuer hem in tyme comynge from the hondes of her enmyes the cruell fendis / Suffre thenne pacyently wyth criste here tribulacyons / that thou maye take afterwarde the crowne of lyfe in the blysse of heuen / For sothely otherwyse thou mayste not come to the blysse / For the apostle sayth .

Per multas tribulacyones oportet nos intrare in regnum celorum . It behoueth vs as by many tribulacyons to entre in to the kyngdom of heuen / He bringe all vs. the suffryd dethe / oure lorde Ihesus Amen .
Thus endeth this treatyse shewynge the xij . proffites of tribulacyon ∴

woodcut of Jesus and his tormentors

printer's device of William Caxton

Here felowyth a compendious abstracte translate into englysshe out of the holy rule of saynte Benet for men and wymmen of the habyte therof the whiche vnderstonde lytyll laten or none / to the entent that they maye often rede / execute the hole rewll and the better kepe it than it is / accordyng to the abyte & their streyte professyon / so that the welle of their sowlys and better emsample of that holy relygyon maye be the sooner had and knowen .

HE or she that is to be made hede or souereyn in a monestary / in whom all the hole congregaconn in one acorde after god consentyth / or els that the more parte therof and sadder wyth god counseyll chesith .

WHan soo euer ony takyth by true eleccyon the name and dygnytee of an hede or souereyn in relygyon / they owne to shewe in their dedys to their disciples two doctrynes / that is to sey that all suche good dedys and holy that they teche / that they first shewe hem by their owne dedys rather than by theyr wordys / And al thynges that they teche their children and disciples to be contrari to god & their rule / lete her dedes shew openly suche thinges not to be done so o the theimselfe be not founde gylty & reprouable in their doctryne & ensample / & redy to see a lytill mote in their disciples eyen / but a grete blocke or beme in their owne they can not espie / but lete it lye styll . The souereyns also shulde not dissymyle in punyshment and chastysyng of theyr subgettes whan they offende / but assone as the synnes begyn to sprynge / forthwyth cut hem vp by the rote by correccyon accordyng to the rule wythoute acceptynge of ony persone / Remembryng that foles wyll neuer be corrected with wordis . but rather by chastisment / As ofte as ony grete maters arn to be doon in the monestary / all the congregaconn is to be callyd & to be enformed of hem by the souereyns / the whiche owe to here the myndys of echone syngulerly / for oft tymes oure lorde shewyth to the symplest of the relygyon a thynge that is best therfore . how be it what som euer shal be seide of the subgettes / see that it be doon wyth al mekenes and submyssyon of spirite & body / And therevpon the souereyn ouh̄t to kepe well in mynde the resons or seyenges of euery of theim / and to doo therafter as can be founde best and proffitable / For it is a token of an vnwytty mynde and of a prowde hert of theym that take their owne way oonly & counseyll . Also as it is accordynge to a disciple for to obey his mayster soo it is requyred to the souereyn visely & warely and all thynges of the place to dispose .

To other thynges of lesse charge the souereyn owe to take counseyle of the senyours of the relygion & sadder / Soo that euery thyng is to be doone at ony tyme wyth counseyle accordynge to scripture that seyth . Doo all thynges wyth counseyle / & thou shall not repente after . Also bere in thy mynde this synguler note that the hede or the souereyn wyth all the congregaconn streytly be bounde to folowe the rule in euery poynte / & that none of theim be soo bolde to declyue or departe therfro . So that none folowe the wyll of theyr owne mynde oonly / but euer be redy to be reformyd . The subgettes also owe to be ryght ware that they make no strife wythyn or wythout wyth theyr souereyns / yf that they doo anone lete hem haue the streyt reguler punysshment wyth that fere of god and in kepynge the rule / remembrynge that the hede withoute ony dowte shall yeue afull streyte accompte oo day of all their Iugementes & by hauour to god atte ferefull daye of rekenynge . Also be they ware that they trowble not their flocke that bē commytted vnto theim and that they dyspose noo thynge of the place vnryʒtwysly as though they wolde vse theim as their owne / the whyche is ayens god vterly & the reule . Therfore it is good that they at all tymes so behaue theim in vertue . that all people may saye / loo suche one is worthy to occupye thys place and to haue thys dignytee . Wherfore suche owe not to be chosen therto by their age / but for their wertuo{us} lyuyng and wysdom . chastyte and sobre dealyng . and also for their pyte and mercy the whyche thei muste vse in all their dedys / that they the rather maye haue the same of god whan someuer they trespasse / See thenne that they loue well their chyldren / and hate their synnes / & in amending of their maners and correccyon of their synnes wysely to behaue theim / For to moche in ony thyng is nought leeste the thei breke the vesell / of the whiche wythoute discrecion and pyte they wolde haue taken of the rust / Also they must see that they prouffyte in theyr werkys more than for to loke for worship / and euer to studye to haue loue rather of the subgettes than drede / dooynge all thynges wyth discrecion / whiche is moder of all wertues / consideryng theyr owne freylte where thorough of theyr subgettes the better they may haue compassion whan someuer they trespase . Also thei may not be yrefull vnrestfull or obstynate / or to be Ielouse / or moche suspeccyouse ouer theyr subgettes / for thenne they shall neuer haue rest to gyder in the relygyon / and euer kepe the rule Also the souereyn & the subgettes owe euer to flee Idylnesse the norisshe of al synnes & to be ocupyed euer in vertue louyng god wyth all their herte of all theyr soule and of all their strength and theyr neyghbour as theyr selfe / doyng euer vnto theym as they wolde be done vnto / dyspisyng theyr selfe . and folow crist by the crosse of penaunce . Also they must chastyse theyr body and flee the pleasur therof / and to vse fastynge & refresshe the poore peple wyth dedes of mercy goostly and bodely / & medle lytyll wyth worldly actes no thyng preferryng aboue the loue of god / wrath or deceyte neuer to kepe in herte or to promyse ony false peas / kepynge euer charytee / And vse neuer / to swere leeste that by custome ye fall in periurie / and sey euer the trouth in herte & mouth / neuer yeldyng euyll for euyll / but rather good for euyll / doyng no wronge to ony but for to suffre paciently whan it is done to you / loue your enmyes / & curse hem not / & be redy to take persecuconn for a riʒtwys mater / neuer be prowde or dronklew nor moche etyng or slouthfull / not grutchynge or bakbytynge euer puttynge your trust in our lord god . Whan that ye see ony goodnes in your selfe / anone put it to oure lorde & not to your selfe . all thinge that is euyll ascryue to your selfe . Fere euer the daye of Iugement & the dungeon of hell / desyrynge wyth all your mynde & herte the euerlastyng lyfe / & haue euer deth suspecte afore your eyen / & gyde euer your dedes wysely in euery hour / And be certeyn that god be holdith theim in eueri place / & euery euyl thought that commyth to your mynde anone put it a waye by thynkyng of cristes passyon / & shewe theym by confessyon to your goostly fader / & kepe euer your tongue from euyll & shrewde langage / & speke lytyll & well / & euer auoyde vayn wordes and dissolute laughter & Iapes and be glad to here gode lectures and lyues of sayntes with preyer / dayly waylyng your synnes & the synnes & Ignoraunce of the peple wyth amendes makyng / The preceptes of your souereyn in all thynges obey lefull as to god & fulfyll theym / Loue euer chastyte / & flee euer enuy / hatrede & stryff / & worship your elders / & fauour the yong in all loue and drede of god . Euer pray for your enmyes / & or the sone goo downe be in perfyte pee●s wyth theym dayly to your power / & neuer dyspeyr of the grete mercy of god / Loo thyes ben the Instrumentes of the spirituell crafte & occupacyon the whiche exercisid and doon oure lorde hath promysed to you and vs that eye neuer sawe / nor ere euer herde nor cowde euer in to mannys herte ascende the whiche to al his louyng seruantes he hath ordened amen

OBedyence is a grete vertu done without grutchyng or taryenge It is the fyrst steppe vnto mekenes / & it is right spicyou{us} & nedefull to be had for all peple & namely for relygyous persones . True obediencers assone as thei be called or commaundid of theyr souereyn / anone after the worde seyde / they be redy wyth all gladnesse to doo the dede so commaundid / settyng asyde all other thynges vndone & their owne wyll in euery poynt / and that wyth all quyknesse of herte & body for drede of our lorde . Wherfore he callyth suche a lyfe / a streyt waye to heuen / and not a comyn waye where synners take her owne wyll / & be not vndir the yocke of obedyence to an other / Wythouten doubte trew obedyencers folow surely oure lorde & his wordes where he seyth / I come not in to thys world to doo●nyn owne wyll . but the wyll of myfader the whiche sent me / Thenne this obedience is gretly acceptable to god and swete to al cristen peple whan it is done quikly and wythoute grutchynge or frowarde countenaunce in worde or in herte / Our lorde loueth a thyng done vnto hym cherefully in soule / and suche obedience done to the souereyn / is done to god & for god as he seyth hymselfe . Yf one obey with grutchyng either in worde or in their herte fulfyllyng the commaundement of theyr souereyn / yet it is not acceptable to god / the whiche beholdyth the herte euer & the wyll of the doer therof / & he shal haue noo grace but rather payne ordeined for grutchers without he amende him

AS for silence doo aftir the cheyf prophete of god dauid where he seyth in the sauter / I haue seyd that I shall not offende in my tongue / I haue put a kepyng to my mowth / & am dompe and therwith made meke & silent / In moche speche as it is writen synne can̄ not be auoyded / also in the power of the tongue is deth & lyfe / As it accordith to a mayster to speke & teche . so it behoueth the disciple to here & be silent / wordes of vnclennes / voyde or meuynge to disolucyon or to laughter ben dampned by the rule in ony place to be had / & it is commaundid streytly by the same / none to be so bolde to open their mowth in suche maner of talkyng / Also silence is to be kept by the rule at all tymes & spyrituelly at nyght after complyn . and noo licence thenne is to be gyuen to ony for to speke but oonly to officers / or to theim that grete nede causith to speke with sadnesse & honestee / & silence also is to be kept at all refeccions and meles & in other places / & at other tymes specyfyed by the rule / Yf theyr be founde ony gylty in theis premyses thei ouʒt to be punysshid streytly and greuously .

HOly scrypture cryeth and seyth / he that wyll high hymselfe . shal be made lowe and he that mekyth hym selfe shall be made high / In thys is shewid that exaltacyon is the doughter and nygh of kyne to pryde whiche is mortall / Yf we wyll atteyne and come to the heyth of perfyte mekenes the whiche wyll bringe vs to the honour of heuen in body and soule lete vs lyft vp our herte & mynde vnto heuen by the skale and lader of Iacob descendyng wyth the angels from ony exaltacyon / and clymme vp to theym by mekenes & humyliacyon . The fyrste steppe of thys ladder ascendyng by mekenes to heuen / is to be euer aferde of god and of your souereyn / and not to be foryetful / beringe in your mynde surely all thynges that god hath commaundyd you to be done and your rule and how they that contempnyth god & hys preceptes or the rule shal goo to hell / and to theim that loue & drede god & kepith his commaundementes is ordeyned Ioye euerlastyng . Oure lorde in euery place beholdyth the dedes & thoughtes of euery creature / and the angels ben redy to shewe to the trynitee dayly the gode dedes of eche good creature . The seconde steppe of degree of thys ladder of mekenesse is whan one hath no delyte to fulfyll theyr owne wyll or desire / but oonli to folow crist / the seith I come not in to the worlde to doo myn owne wyll but the wyll of my fader that sent me . The iij . degree is whan one subdewyth & mekyth hym selfe for god lowly to their souereyn / folowynge crist / of whom the apostyll seyth / Ihesus was made obedient vnto deth of the crosse .

The iiij degree is whan one can suffre wyth all obedience & pacyence all Iniuries . wronges / wordes of rebuke & suche other done or sayd vnto theim / & to take hem gladly for goddis sake their lyfe enduring / For the gospel seith / he that contynueth to the ende / shall be sauff The v. steppe of this ladder of mekenes is / the whan al euyll thoughtes that come vnto their herte or to their mynde & their synnes a fore hid & not conffessyd / that they wyll thenne open mekely to theyr souereyn wyth repentaunce / For it is writen / shewe thy wayes of thy lyuyng to our lord & trust in hym & in his mercy . for he is al goodnesse & piteful / & redy is to foryeue thy trespace & synne yf thou wyll knowleche it wyth repentaunce & amende . The vj . degre of mekenes is whan one is well content wyth symple araye or habite / & is glad to be set lytill by & to be take as a drudge or outcast of the religion / & to be euer redy to doo al thynges that is boden hym to doo Iugyng him an Idyll seruaunt and vnworthy to god and man / The vij . degree is yf he shew in dede hymself not oonly with tongue but also wyth all the inwardes of his herte & by outwarde behauour the lothliest & the vilest of all other / seyeng wyth the prophete / I am a worme & noo man the repreef of peple & abieccyon / lord I thanke thee that thou hast mekid me so that I may the beter lerne thy commaundementes The viij : degree is yf that he doo no thynge but as the commyn rule of the place and holy ensample of his senyours doo shewe vnto him in our lorde / The ix . degree is yf one kepe his tongue in al silence to the tyme he be commaundid to speke / or els that he be askid a questyon . The x . degree is yf one be not lyght and redy to laughter or to dissolucyon . It is writen a fole wylle exalte his voyce in laughter .

The enleuenth is for to speke euer softely wyth sadnes / & mekely & with fewe wordes groundid vpon reason and godly / It is wryten The wyse man is knowen by hys wordes .

The xij . degree is whan one not oonly in his mowthe but aswell in his body shewyth meknesse to all that beholde hym / as in al his dedes / in chaptour / in chirche . in garden / in felde . sittynge walkynge or standynge . & his hede enclynynge / and his sight to the grounde shewynge hym selfe euery houre gylty of hys synne . hauynge euer suspect for to be brought to the ferefull Iugement of god seyeng thus wyth the publycan . Good lorde Ia synner am not worthy to lyfte vp myn eyen to heuen who som euer hath ascendyd al thise degrees of mekenesse shall anone haue the charyte of god perfitely the whyche thenne puttyth awaye all drede in suche thynges / the whyche he dyde afore with drede / and also dooth thenne al his actes of accustome as it were naturalle to hym cherefully / & wythoute labour & that not for the drede of hell he dooth it . but for feruent loue that he hath to god by a custome & delyte of of vertue / the whyche grace is yeuen of the holy . gooste

HOw the seruyse of god is to be doone at his howres acordyng to the tyme / is shewid in the hole rule distynctly by chaptours where it is noted in the ende . that euery weke begynnynge on the sonday shal be songe the hole sawter of dauid wyth anthemes & other appropryed therfore / & finally it is so of vs to doo in regarde of holy faders afore tyme the dide deuoutly rendre & say euery daye of the yer̄ the seyde hole sawter as we rede .

SIth it is so that our bileue is that god is presente in euery place & beholdyth at eche howre both the gode & the euyll / thenne it is to truste wythoute ony dowte / the moche more whan we be occupied in his seruyce in the chirche or ony other holy place / wherfore he is to be serued in drede by the counseyle of the prophete / & wysely remembring his presence with innumerable angels / the whyche ben theyr surely at dyuyne seruyce / and lete vs euer soo syng and saye that our mynde accorde to our voys and the sentence / of the dyttee . Amen .

YF we shulde make ony suggestion to a state temporall / we wolde not presume to doo it but with mekenes & reuerence / thenne how moche more owe we to oure lorde god wyth all mekenes and clennesse / deuoutly to make our prayer and supplicacion & that not in haste and moche seyenge . but in clennesse of the herte & compunccion wyth wepyng / that we may the rather be herde in our prayer & petycyon

OF the eleccyon of the deanes & offycers of the religyon and of theyr good lyfe / & of their charges / by the whyche the souereyn maye in partie be discharged . And how they owe to be chosen for theyr good lyfe / theyr lernynge and wysdom / And how they shal be correct and blamed / and also depryued if thei amende not after theyr defawte / And how that other better disposyd shall occupye their place . and soo other offices / and also in what maner they shall slepe in their clothes gyrde .

And how offenses and sinnes grete & lesse dyuersly owen to be corrected / And how the souereyn owe to be dilygent aboute suche as a goode leche or phisicien in all charite & prayer . And also how they that oft haue ben corrupt & correcte wyll not amende by noo punysshement reguler . that prayer to god & good exhortacyon is thenne euer toke had vnto theim . Yf they wyll not dispose theim so to be reconsiled & to take grace . how that thenne they shall departe from the congregacyon leest that suche a moreyne shepe / empoysen and enfecte the residue of the flocke . And also how those that ones by their owne foly goone out of the religyon ben receyued ayen . And how children nouyces arn to be chastised . al thys afore wryten ben ordeyned afore by saynte benet in the complete rule in seuerall chapitours full heuenly .

THe cellerer of the place is to be chosen of the congregacyon suche one that is wyse quicke well condycyoned & sobre not prowde impacient not trowbelo{us} ferefull not large / but euer dredynge god / beyng as a fader or a louyng moder to al the congregaconn They must haue grete laboure & thought for all theim / doyng noo thyng wythout the commaundement of the souereyn / the whiche agreyng to god and the rule is euer to be kept / soo that they cause not ony of the couent to grutche or be heuy / Yf cace be that ony aske a thynge vnresonable / yet they owe not to dysdeyne suche one or dispyse makyng theim heuy with theyr countenaunce or answere / but reasonably wyth all mekenes and cheyrfull countenaunce in softnes of spiritte denie their petycyon . This sayd charge is dredefull and also meritorio{us} for the apostle seyth . He or she that mynystrith wel / shal haue grete rewarde & crowned in heuen . Morouer theyr charge is to see diligently and well to the seke / and to Infauntes to strangers and to power peple / Remembring that wythout doubte / that they shall yeue a streyt rekenyng and accompte for all theys / and for the leest thyng in theyr office myskepte or myspendid atte ferefull daye of dome / All the vesels of the place they owe to kepe well / in that aswell as though thei were the sacrate vesels of the awter / Noo thynge they shulde doo neclygently / or to be couetous or ouerlarge or prodigous / but all thynges to doo mesurably wyth discrecyon & after the commaundement of the souereyn / And specially in thys offyce thei must haue mekenesse / & whan they haue not the thyng that is askyd of theym / thenne at leest to yeue an esy & gentill answer / For it is writen a soft & esy answere is a boue ony yeft The refresshynge and fode that is to be yeuen to the couent or congregacyon is to be done euer without grutchyng or taryeng so that thei haue noo cause to compleyne for the minystracyon / All thynges is to be askyd in dew houres / soo that none be trowbled or made pensy in the housholde of our lorde .

FOr the other stuff of the monestary and vesture of the couent wyth other necessaryes / the souereyn owe to prouide suche officers of whos lyf & good maners he and other may be sure for the kepyng therof & gaderyng of the same / and for / delyueryng of hem to theym the haue nede / Of the whiche stuff the souereyn shall haue wrytynge / wherby he maye delyuer the percels to the offycers as they chaunge / so that it maye be well knowen what is yeuen and what is receyued / Who so euer neclygently or sluttisshly entretyth ony thyng of the place / a none be they rebukyd & punysshid /

THe grete vice & syn of properte in relygyon is namely to be cutte awaye by the rote / Presume none in relygyon to yeue ony thyng or to take wythout the wyll & commaundement of the souereyn / nor it is leefull ony to haue a thyng to theyrself propre / not as moche as their owne body / or to haue their own wyll in their power / All thynges to theim necessary is to be had of the souereyn accordynge to theyr nede not acceptynge ony persone more than an other but accordyng to nede & in firmyte / And all thynges must be commyn emonge theym accordyng to the lyfe of the apostles / None presume to sey suche a thynge is myne Yf ony by founde gylty in thys venemouse offence of properte / lete hem twyes or thries be correct / yf they doo not amende / see thenne to to their chatysment / Yf at ony tyme one nede a lytyll thyng / thanke he our lorde and sey he euer . Deo gracias not beyng sory that an other that nede hath / that pite is shewid vppon hym / And he that hath suche pite shewyd vpon hym shal not therof be proude by contenaunce or by worde / and thus shall all the congregacyon be in rest and charitee / and grutchynge layd a syde / the whiche is perilous to be had eyther by worde or sygne / Yf ony therin be founde culpable anone put theim to streyt disciplyne

EChe one be besy to serue other & none is to be exscusid from the dressing bord of the kechyn / wythout they be seke or other wyse occupyed for the commyn well . In suche meke & low seruice is goten grete mede / charite and rewarde / and whan they shall departe wekely from the kechyn by cours / they owe to make al thynges clene at theyr departyng / and the clothes that the couent hath fyled with theyr handes or fete they shall delyuer clene also wyth all mekenes And moreouer theyr owne fete they shall make clene in theyr departyng . and delyuer al the naprye and clene clothes to the celerer . Suche seruytoures by the rule may take a lytyll refresshing of mete & drynke afore high dyner / for by cause of their attendaunce & seruyse at the same

GRete attendaunce is to be had aboute seke persones aboue all other thynges as though it were to criste hymselfe / the whiche doutlesse is seruyd in theym that is seke / as he seyth hymselfe . I was seke and ye visited me and that ye dide vnto the leest of theym that were seke . ye dide it vnto me / Wherfore those that ben seke shulde considre that suche seruyce is doon to theym for the loue & honour of god and therfore they shulde be righte ware to cause ony heuynese to theyr seruytoures by ony su{per}fluite or vncurtees demenour Not for thy for theyr sekenes they owe pacyently to be suffred / for of suche is g●ton grete rewarde herafter in heuen The souereyn may not be neclygent to the ouersyght of suche seke persones serchyng wel that thei lacke noo helpe or comforte / or ony thing that is necessary for theim as is wasshing bathynge and medicynes yeuyng as oft as nedeth / and to suche is grauntid by the rule for theyr sooner amendement for to ete flesshe . so that after their recouer thei absteyn in ony wyse therfro . Prouyde alwey that fauour be had to Infantes / seke persones & aged

AT all refeccyons and meles / redyng & lecture must be had / And the reder after the masse on the sonday shall entre / and humbly desire of all the congregacyon to pray for hym makynge a crosse in his forhede / for the euyll spirite of pryde and other / and after the blessyng yeuen begyn to rede / and all the tyme of refeccyon or meles / none to be soo hardy to speke / but to kepe high silence as speche noys or other wyse preuy or aperte / how be it the souereyn maye a lytyll speke of the processe that is rad or of other for edefieng of his ghestes or of other that here hym / and not els / Also the congregacion shal be seruyd of al thynges necessary to theym at that tyme / so that none haue nede to aske ony thynge / Yf cace be that suche nede befall / thenne signes must be vsid and no speche / The reder maye afore his lecture take a lytyll refeccyon that is callyd mixtum / yf nede be for by cause of his redyng atte mete /

And suche owe to rede euer / the whiche by theyr redyng may best edyfye the herers / And the same is to be obseruyd in all syngyng and redynge in the chirche or in prechyng / and that to be done in mekenes / sadnesse and drede .

IT folowyth in the rule of the mesures of mete and drynke / and what howres after the season and tyme of the yere / the congregacyon shall take theyr repast and meles / And also how the souereyn must soo tempre and dispose all suche thynges wyth other so that the soules of his subgettes may be saaf

GO the seruyce of god as sone as is herde ony bell or token / all thynges set aside the couent owe to come in all godely haste and relygyously thert● For noo thynge owe to be preferryd before the seruyce of god .

And they that come late therto / shal not goo to their owne place in the quere / but to the place assigned for suche late commers / to theyr rebuke penaunce and amendement . How they shall be punysshid that come late to meles / and of theyr sequestracyon from the feliship / and of theyr etynge alone in penaunce after other / the rule whiche his expositour dooth specifye /

THo that fayle in psalmody / respons / an the mes or lessons yf they meke not theyr selfe openly afore all the congregaconn / as puttynge theyr hede downe to the grounde or otherwyse by the rule for a satysfacyon / els they must haue afterwarde more largelier & greter penaunce for their offence / And children euer for theyr trespace must be bette

WHo that euer in his laboures / as in the kechyn . in celary / in the gardyn or in ony other occupacyon offendyth or brekyth ony thyng / or els lesith and wyll not knowleche his offence to the hede and souereyn or to the congregacyon / they ow● to haue grete penaunce yf it be openly knowen the offence / yf it be not knowen but oonly to hym selfe / thenne lete hym shew it bi confessyon to the souereyn or to his goostly fader and take his penaunce .

IDilnesse is the enmye of the soule / wherfore lyke as the couent ben occupyed certeyn howres aboute the seruyce of god / soo certeyn other howres ben thei occupyed in redyng and studyeng of heuenly thynges / and in laboures wyth theyr body in thynges that is good and necessary to theim or the place / for thenne thei ben very religious whan thei thus folowe holy faders and doon as the apostles dyden .

IN the tyme of lent echon by theyr selfe haue the bible / the whyche they owe to rede complete and hole besyde theyr seruyse / and the seyde bible is to be delyuerd vnto theym atte begynnynge of lent And the serchers of the relygyon owe to see warely aboute that they be occupyed in lecture therof sonday and other / & not aboute fables / Iapes or sluggisshenes .

Yf ony be suche founde / see that they be spoken vnto sharply ones or twyes / & yf they amende not theyr wyth / lete theym be correct / soo that all other maye beware by theym If theyr be ony so slouthfull or neclygent that they maye not or wyll not be occupied in redyng or holy medytacyon / thenne lete theym be assigned to other occupacyons to doo / so that they be neuer vnoccupied in vertu / If they be seke or feble for age / thenne suche an occupacyon is to be put vnto theym that they maye awaye wyth / & not to be ydyll by the discrecyon of the souereyn .

HOw be it that a relygions persone owe euery tyme to kepe lent / yet for by cause that fewe haue thys vertu / therfore we aduise and counseyll seyth saynt benet all of the relygyon . spiritually theys xl . dayes of lent to kepe in all clennesse of lyfe / and to put vtterly a waye all theyr neclygences and olde custome of synne / and thenne more spiritually to gyue theim to prayer waylyng and wepnige / redinge / and abstinence in mete and drynke / wythdrawynge somwhat of theyr takynge in mete and drynke other wyse than they dide afore and that wyth good wyll offerynge it in his mynde to god and to the poore peple .

And to wythdrawe some what of slepe and speche and wanton behauour

And as for abstynence of mete and drynke it owe to be doon wyth the consente euer of the souereyn and the helpe of prayer .

For yf it be otherwyse doon / it is to be taken of presumpcyon and vayne glory / and thenne it hath noo mede ∴

NOo thynge is to be spoken in the chirche but prayer / And after that ony seruyce is there doon / all they owe to departe wyth silence and lowe reuerence doon to god Yf ony after woll praye of deuocyon / none shall let hym by theyr noyse or ony other vncurteys delynge / and thenne suche owe secretly to praye wyth deuocyon and not on high . but wepynge for his synnes and the Ignoraunce of the peple and theyr synnes wyth all meke intencyon of herte and soule . All other not soo there occupyed owe to avoyde .

AL strangers or ghestes arn to be receyued for god & as god . For here after they shal here hym saye to theim / I was a stranger & ye toke me In / and gaue me mete & drynke and lodgynge / and soo of other dedes of mercy / Euery persone is to be honourid for the ymage of god / thenne moche more those that ben of cristen religion and that commen for god / Whan euer it is shewyd that a stranger is come / anone the souereyn or his bredern shulde quykly goo to hym wyth all charyte / and after theyr prayer togider made and knyt togider / in goddis peas / kissyng togyder and salutyng other / with after refresshing theim with mete and drynk and other necessaryes to their power / redynge amonge the lawes of god to theyr edyfieng of soule / The souereyn may breke his mele for a stranger wythout it be a spirituell fastynge daye / and thenne he owe not to breke it / The bredern may not breke ony faste for strangers Also the souereyn wyth the congregacion shulde with all mekenes folow oure lorde / and wasshe the fete of the strangers sayenge certeyn prayers / for in theim and poore folke is to be had diligent watche and cure / for crist in theym is surely receyued / He that is asygned for suche gestes or poore folke to gyue vnto theim necessaries . shulde drede god gretly and haue mekenes and pacience / and doo all thynges with wisdom / and silence euer fulfillyng the souereyns commaundement / & whan they ony other mete or see / they owe to enclyne mekely and salute theim departyng with silence

NOo wyse be it leefull to ony broder to take or receyue of fader or moder ony letters . tokens or yeftes / or els to semde hymself or to yeue ony without the wyll and comaundement of his hede and souereyn / the whiche had he thenne maye receiue theim / not forthy the souereyn after may yeue suche stuff to suche as it shall please hym and he that it was sent vnto shall take it in worthe & cherefully / in that an other hath / it leest that occasion of grutchinge inwarde or outwarde be yeuen to the by thy goostly enmye .

CLothynge to the couent and habyte is to be yeuen accordyng to the hete of the yere or to the coldenes of the countre that they dwell in lasse or more as newis / And the souereyn must haue consideraconn therof / and to bye suche cloth that is made in that countre or prouynce of the vilest and lyghtest pryce / And as oft as they shal take new / thenne to rendre vp the olde for the vse of pore peple / Of other thynges necessary for theyr body daye & nyght in wynter and somer and of theyr celles and lodgyng and of their behauour in theim with other / the hole rule certifieth . And how the souereyne shal dyligently serche that thei lacke no thyng to theym necessary / soo that all occasōn of grutchyng or for ony thynge werkynge or for ony thynge kepyng / haue no place in the relygyon / euer remembryng the wordes wrytyn in the actes of the apostles where it is seyde / that it was distribute & delyuered to echone of theym as theyr nede required .

THe borde or table of the souereyn is to be garnysshid wyth pilgrymes or ghestes / And whan there ben few strangers / the soouereyn maye call vnto hym some of the brederen / so that parte of the senyours be left wyth the couent for theyr awe and disciplyne .

WHan ony commyth from the worlde to entre in to religion / a light or soden entree is not to be grauntyd . but for to doo after the apostle . preuynge / the spirites / yf they be of god Yf ca●e be that suche one be abydynge in hys purpose / and founde pacyent for ony Iniuryes done vnto hym / or for delayeng of his entree & suche other thenne after iiij or .v. dayes may be graunted vnto hym entree / abidyng after by certeyn space in the ghestys chambre / and after in the cell for nouices / theyr to be for a tyme in prayer and medytacyon / and for to ete and drynke . And a senyoure of the relygyon is to be assigned vnto hym / the whyche is apt to gete sowles to god / the whyche shall see vnto hym warely and vysely that he be vertuously occupyed / sekynge our lorde by prayer . and to folow hym by obedyence and suffryng of repreues / All the hardnesse and sharpnesse of the ordre is to be tolde hym playnly / by the whiche he must goo to heuen .

And yf he promyse to contynwe and to be stable in his purpoos . thenne after two monethes / the rule shall be red hole by ordre vnto hym / and thus it shall be seyde vnto hym .

Beholde here the lawe vndyr whyche thou must sore laboure and fyght / Yf thou thynkyst that thou maye kepe it come in / and yf thou may not goo / free ayen where it plesith the Yf he yet contynewe by hys promyse thenne he shall be brought ayen to the nouyces cell to be preued ayen and yet ayen after in all pacience & thenne after six monethes the rule ayen shall be red vnto hym / soo that he may well know wherfore he entryth in to relygyon / and yf he contynue styll iiij . mounthes after / yet not for thy the rule ayen shall be red vnto hym / And yf he promyse thenne vtterly to kepe all thynges that is so ofte red vnto hym and to be obedient thenne atte firste shall he be taken in to the congregacyon / knowlechyng , thenne that he is bounde to the law of the rule / and thenne after he may not departe fōr the monestarye / nor exscuse him but that he is vnder the yocke of the seyd rule to his deth . Thenne whan he is admyttid and taken in to the chirche to be professid asore all the peple / there he shall promytte of his stabylnesse and amendyng of his maners / & there vpon make his obedience afore god and his sayntes / the whiche is to be done with all his mynde and herte leest that he mocke our lorde god to his dampnacyon / Of his promyse and profession he shall make a peticyon in writynge to god and to all sayntes / whos relykes ben in that chirche and to the souereyn assygned therto / the whiche he shal wryte with his owne hande / or els an other of hym required yf that he can not write / & marke it with his owne sygne / the whiche he shall put vpon that awter afterwarde wyth his hande . & seye certayn prayers therwyth / And after this he shal fall downe prostrate at fete of the couent / prayeng theym to praye for hym / and after thys he shall be nombrid for euer / and named for one of the congregacyon / Suche stuff that he hath not yeuen before to folke that ben poore or otherwyse openly shall he / thenne yeue to the monestary / noo thyng reseruyng vnto hym selfe . for after that tyme he maye haue noo propirte / not as moche as his owne body / And whan in the chirche he shall doo of his seculer arraye and be cladde with the habite of the place / those that he puttyth of shall be kept in the vestuary leest that the enmye the fende perswade and cause hym after / the whiche god defende for to departe from the religonn / and thenne he must haue his seculer clothes ayen / and put out for euer But his petycyon in wrytinge that he put on the awter in his firste entree / ought euer to remayn and to be kept in the monestary .

YF a man of worship offre a yong childe his sone to god and to the religion . thenne shall he or his frendes make the peticonn as it wryten afore for him with writyng / and their offryng wyth the hande of the childe / the whiche shall be rollyd togider in the pall or in the towell of the awter / How poore children and seculer prestes / & how mounkes strangers owe to be receyued / and of the ordynacyon of prestes & of dekens wythin the selfe religion is shewid folowyngly in the complete rule by large processe / the whiche I passe ouer for the grete change that is in that religion and the length .

WHan euer the bredern mete togider / the yonger shall meke hymselfe / desirynge the blessynge of hys senyour / And whan ony senyour commyth at ony tyme before hym / he shal arise and gyue place to sytte . and the sayd Ionger shall stande tyll he be commande to sitte Yonge children of the religion both in chirche and at table & elswhere shall kepe theyr place after their age in relygion / and they shal haue ouerseers . techinge theym & gyuynge disciplyne / tyll they come to the age of vnderstondyng .

TO the gate of the monestary an aged persone wise and well manerd is to be assigned / the whiche can take an answere wittely or a message / Whose good disposicyon woll not suffre hym to wandre aboute or to be idle / The whiche broder owe to lodge nygh the gate / soo that strangers that come maye euer fynde hym redy / of whom they shall take an answere / And whan someuer ony knockyth at gate or els that the poore peple crye . anone he shall seye . Deo gracias . cherefully . and gyue theym an awnswere comfortably in all mekenes and softnesse and drede of god / The whiche broder portar shall haue helpe of an other yonger broder yf grete nede requyre Suche a monestary is to be sette in suche a place where all thynges necessary soone maye be had / so that the couent nede not to passe the boundes of the clausures therof / the whiche yf thei dide / shulde be perylle for theyr soules / Saynt benet woll that the rule be red effectuelly oftymes in the yere afore the congregaconn / for by cause none of hem shal pretende Ignorance or ony exscuse .

WHan ony of the bredern must doo a Iourney without the clausure of the place after licence had he shall commende hym to the prayer of his souereyn / and euer at last oryson in the seruyse of god / shal a prayer be sayd for him and all that is absent / And the daye that they come home ayen / they shal lye prostrate all the seruyse tyme / & desyre the couent to praye for theym for theyr excesses done in the iourney / as in syght / heryng of ony vanytees / or euyll thynges or ony voyde wordes / And they shall not tell ony thyng that they sawe or herd in theyr iourney for it is a grete meane to the destruccyon of suche a place of relygion / And he that presumyth to doo the contrary or to goo oute of the clausure of the monestary to ony place / thought it be neuer so lytil wythout commandement or licence of the souereyn / owe to be streytly punysshyd .

IF ony greuouse or impossible thynges be put vnto abroder of his souereyn to doo / he shall wyth all mekenesse and obedience take the commaundement vpon hym : Yf cace be that it passe his power in ony wise to fulfill it thenne wyth all lowlynesse he shal tell it to his souereyn / and the cause of impossibilytee . And yf cace be the souereyn contynew in his sentence & wyll / thenne the broder owe to know that it is to hym right profitable yet to obeye . puttynge his trust in the helpe of god / whiche woll not forsake all theym that truste in him

EChe one shuld beware that he exscuse not or defende an other in ony cause though al he were neuer soo nygh to hym of blode / For of it lightly wolde growe grete occasion of sclaundre to the religonn / Who that is founde fawty in this trespace owe to be punysshid greuosly

IT is ordeyned also that it is not lefull to ony of the couent to punisshe or to bete an other of the same / but suche one as the souereyn hath yeuen power vnto / Those that offende openly / must be repreuyd and punysshid openly / that other maye be the rather aferd to offende / Children to the xv . yere of age shall stande euer vndir streyt awe and diligent discipline / & all thynges er to be doon vnto theym mesurably with discrecyon and reason / & vndir the commandement euer of the souereyn / And he that otherwise dooth / shall be correct wyth reguler disciplyne / for it his writen in the gospell / All thynges that ye wolde that other shuld doo vnto you / doo ye it to theym / and that ye / wolde not haue done to you / doo it not to theim

OBedience is not oonly to be yeuen of al the couent to the souereyn / but also echon to other must obeye / knowyng that by the way of obedience thei shall come vnto heuen . Whan the commaundement of the soueuere●n is doon by the subgette / saynt Benet woll that besyde that / that euer the yonger in religion obeye theyr senyours in all charite / dilygence & mekenesse who that woll not must be correct / Yf ony brother be blamed of his souereyn for ony cause / though it be right small / as soone as that he knowyth that his souereyn or his senyour is greued wyth hym or trowbled though it be right lityll / anone he owe to fall downe prosstrate at his fete / so longe to the tyme he that is greued be satisfied & plesid for his humyliacyon . Yf ony disdeyn to doo thys / lete hym be punysshid on the nakyd body / and yf he be obstynate / put hym out of the monestary .

AS there is an euyll zele / loue or affeccyon / the whiche departyth one from god and bringith hym to hell / soo there is a zele or affecconn the whiche departyth one from synne and bryngith hym to god to euerlastyng lyfe the whiche is to be had in religion in all feruent desire / for by it echone gladly woll reuerence other and echone suffre other for ony infirmytee or condycions / and that wyth all pacience / and moreouer echone be glad who can best meke hymselfe and to be obedient / neuer folowyng that thyng the whiche he demeth to be profitable oonly to hymselfe / but moche more that thyng that is profitable for other .

Echone shewe charitee to other as brethern in all clene & chaste loue / dredyng euer god / and louynge theyr souereyn in charyte vnfeyned . preferryng euer goddis cause and mater afore all other / the whiche woll brynge hem all togider to reygne in the lyfe / the whiche is eternalle . AMEN .

Explicit .

Of your charite praye for the translatour of thys sayd treatyse /

Thus endeth this present boke composed of diuerse fruytfull ghostly maters / of whiche the forseyde names folowen to thentent that wel disposed persones that desiren to here or rede ghostly Informacyons maye the soon er knowe by this lityll Intytelyng theffectis of this sayd lytyll volume / In asmoche as the hole content of this lityll boke is not of one mater oonly / as here after ●e maye knowe .

The fyrst treatise is named Orologium sapiencie wyth vij . chapitours folowynge / shewyng vij . poyntes of true loue of euerlastynge wisdom The seconde treatyse sheweth xij . prouffytes of tribulacyon wyth xij . chapytours folowynge . The thyrde treatise sheweth the holy rule of saynt Benet whiche is right necessary to be knowen to al men & wymmen of Religyon that vnderstonde noo laten / whiche sheweth xxxiij . poyntes to be obserued /

Emprynted at westmynstre by desiryng of certeyn worshipfull persones ∴