A full deuoute and gostely treatyse of the imytacyon and folowynge the blessed lyfe of our moste mercyfull Sauyour cryste compyled in Laten by the right worshypful Doctor Mayster Iohn Gerson: and translate into Englisshe the yere of owre lorde M.d.ii. by maister william Atkynson Doctor of diuinite: at ye speciall request [and] co[m]maundeme[n]t of the full excellent Pryncesse Margarete moder to our souerayne lorde Kynge Henry the. vii. and Countesse of Rychemount and Derby.

¶Here begynneth the boke of Iohn̄ Gersō chaū∣celer of Paris {con}teynīg y^• holy doctrine of crist how ••e shulde folowe hym & {con}tēpne all wordly vanites. (Book 1)

¶The first Chaptre.

WHo so folo with me saith crist our saui∣our walketh nat ī derkenes: These be the wordes of iesucrist wherby we be exorted to folow his lore & doctrine if we will truely be lightned & auoided from all blīnes of ignoraūce of mynde. Let our full affeccion be to haue our study & meditacion ī y^• doc∣trine & lyfe of iesucrist whiche excelleth the doctrine of all seyntes. And who so may haue the iey of theyr soule sequestrate in wordly thynges in this scriptu∣re of our lorde may fynde swere manna spiritual fo∣de of the soule. But there be many oft tymes herīge the worde of god that hath litell swetnes or deuoci∣on therin for their inwarde affeccyons & desyres be rather of bodyly thynges than of gostly. Therfore if we wyll haue true & perfyte vnderstandynge of y^• wordes of god we must dylygently studye to con∣forme our lyfe to hys preceptis. what auaylethe a man to haue subtyll reasons or argumentys of the Trinite? curious & subtyll reasons garnissed with elygance maketh nat a man holy: but obedyence and vertuous lyfe maketh a man dere to god. It is more expedyent to fele the inly compunccion of here than to know the diffinycion therof. If a man haue the knowledge of all scripture: also the seyiges of all philosophers withoute grace and charite auayleth nat. For all thynge that is in thys worlde is vanyte

excepte the loue of god: & his seruyce or to this ende ordred. The moste excellent wysdome in any crea∣ture is by comtempte of this mutable & transetorye worlde to promote them selfe to the worlde {per}dura∣ble. it is vanite to labour inordinatly for coruptible cyches: transetorious honours: false & flesshely deli¦tes: or to desire any inordinate plesure temporall y^t shall brynge a man to perpetuall pryne. Howe vai∣ne thynge is it to desire longe lyfe: & lytell to fors of a good lyfe to gyue hede to thynges present & to cō∣tempne thynges that be to come. Also to fixe our lo∣ue on that whiche shortly vanessheth away: & to do no diligence to come thider / where be innumerable & perpetuall ioyes Haue mynde howe in this worl∣de nother our iye is sufficyently satisfyed with seīge ne our eris with herynge & therfore studie we to w^t∣drawe our herte fro the loue of thynges visible & fa∣dynge & to applie it to the desires of goodes īuisible & perpetuall for them that folowe senssuall pleasure without restraynynge of reason theyspot their cō∣science & lese the grace of god.

¶ The seconde Chaptre of the humble knowe∣lege of mannesselfe.

EVery man naturally desireth to haue know∣lege. But what auaileth science withoute the drede of god a pore homely laborynge man dredīge god is more acceptable in his feythe / than a cury∣ous Philosopher that labore the more to knowe the mo••••ge of heuen than to order the mociōs of his bo∣dy and soule to the plesure of god. He y^t surely kno∣weth

& cōsidereth himselfe & vnderstādeth his owne wisdome hath lytell delite in the vayne laude of the worlde. If man had knowlege of all thynges in the worlde without charite what shulde it auayle hym in the syght of god that iugeth man after his dedes Refrayne thyn appetite of īordinate desire of cury∣ous knowlege of those thynges that rather shal dis∣ease thy soule & withdrawe it from the vnyte & cha∣ryte of god / than excyte it therto. As wese many of this maner of / lerned men desire to be reputed and holden wyse in multiplyinge wordes which if they delyte the herynge / they refresshe & fede nat y^e soule but litell. But a good life & pure cōsciēce refressheth the mynde & enduceth man to haue ferme cōfidence in god. The more knowlege that man hath: & wor∣keth nat conformable: the more shalbe his peyne at the day of dome: & therfore exalte nat thy self of any craft or cunnynge. but rather fere that thou displea∣se nat god ī abusion therof. Remēbre if thou knowe many thynges & excedest other in cunnīge yet con∣sider that there be many mothynges that thou arte ignoraunt of / & many that be more wytty & excellēt & cunnīge than thou: If thou wylt {pro}fitably knowe & lerne: desire to be vnknowen: & of smale reputaci∣on: This is the moste expedient and profitable les∣son: the very knowlege & cōtempte of thyn owne sel∣fe. It is a greate wisdome & {per}feccion to haue of thy selfe lytell confidēce: and estymate well of other. If thou seyst any persons openly synne or commytt a∣ny greate cryme: yet thou shuldest nat iuge thyselfe

better than them: for thou knowest nat howe longe thou shalt {per}seuer in goodnes or fro the same crime we be all fraile and thou shulde Iuge no man more frayle than thy selfe.

¶ The .iii. Chaptre of the doctryne of truthe.

THat persone is happy whome truthe diligēt¦ly informeth nat by fygures or voyces fay∣lynge but by inwarde inspiracion. Oure opinion / & vnderstandynge many tymes dsceyueth vs. what auayleth it vs for to labour bysely for the knowlege of those thynges / whyche shall nouther helpe vs yf we knowe theym: ne disauauntage vs if we therin be ignoraunt at the day of iugement. It ys greate foly to dispice thynges profytable / and necessary / & to labour for those thynges that be curious & damp¦nable. Blessed ys that persone whome god techeth for in hym be all good thynges that man may wyll or desyre. A good lorde: in thy gracious presencelet other doctours and all other creatures kepe silence & thou only speke to my soule: for the more man ys īoyned to hym in inwarde mekenes: the more he re∣ceyueth of spirituall lyght of grace. wherby he kno∣wethe many secrete mysteries hyd from other peo∣ple The pure simple & stable mynde is nat ouer co∣me or febled / for it referreth euery labour to the ho∣nour of god & īforceth it selfe to cesse fro al other thī∣ges that be nat in the syght of god acceptable: who resisteth and letteth a man more than his owne sen∣suall affeccion? we rede of many Emperours & cō∣querours

/ that conquered kyndoms and empyres and yet neuer ouercame ne subdued theymselfe / for that is one of the moste victorious conquest•• / where man perfytely ouercometh hymselfe. Thys shulde be our daylye datayle to stryue with oure selfe / and the more vyctoryes the soule hath of the bodye the more stronge it ys: and more apte to encrese and to growe in grace. Euery perfeccyon in thys lyfe hath some perfeccion annxid to it. And there is no know∣lege in thys worlde: but it is myxt with some derke∣nesse of ignoraunce. The humble knowelege of thy selfe ys more sure wey to heuen / than the curious ī∣quisicion of {pro}founde knowlege of thynges vn {pro}fy∣table: the science of euery thīge well ordred is good but a clere conscience & a good lyfe is moche better. And there be diuers that study rather for excellence of cunnynge than good lyuynge: therfore they fall in errour & brynge for the litell frute or none. O wol¦de god they wolde indeuour themselfe as dylygent¦ly to auoyde vice & plant vertue in theyr sowles / as they be to moue curious questions & multiply su{per}∣flu{us} langage: than there shulde nat be so moche oc∣casion of sine shewed to the people ne so moche dys∣solute lyuīge ī religion. At y^• day of iugemēt it shall nat be laide to our charge what we haue red or ler∣ned or how pleasaūtly we haue lyued: but what we haue done & how religiously we haue lyued / where be now all y^• royal poetes with theyr crafty cōucied poemes & elegant oratours with their oraciōs gar∣nisshed with eligancy: the philosophers with theyr

pregnaunt reasons & sētences. Diuers of these ma∣ner of clerkes we haue knowen in our dayes nowe theyr curiosite is passed and other mē occupie their prebendes & promocions that they possed: If they were here nowe ageyne I suppose they wolde ne∣uer labour so bysily for curiosite in knowlege ne tē∣porall promocions. Nowe they had leuer thann all this worlde that theyr entēt had ben accordynge to the holy doctryne of scripture than the study had bē happy. O howe many in manere of euery state pe∣risshith in this worlde by vayne glory that more de¦sire to please prynces & prelates & other patrons for a temporall promocion than truly & in wardly to ser¦ue god for the promocions eternall. These desire ra¦ther by pompe & pryde to be great in the worlde: thā by mekenes & charite to be in fauoure with god / & therfore they vanissh ī their thaughtis & desires as the smoke that euer the more it ascēdeth the more yt fadeth & faileth That persone may be named great in grace that is incended wyth charite & is {per}fytly o∣bedient by humylyte contempnynge the inordinat desire of preemynens or of dignite. And he ys pru∣dent that reputeth all worldely pleasures & goodes as vile dunge in comparison of the celestial goodis whiche we shall haue in the perfite possession of the loue of iesu crist. And y^• {per}son is verely well thaught that euer inforceth hym selfe to forsake his own will and foloweth the wyll of god.

¶ The forthe Chaptre ys of credence in byleuynge.

IT is nat expedient ne wysdom to beleue eue∣ry worde or inly mociō of our mynde: but we must consider that it is accordynge to the scripture of god & in no wyse contrary therto. But I lament for sorowe the lyght & frayle disposicion of the īper∣fite people that be swifte to beleue & specially those thynges that be the hurt of theyr owne soules / and the det̄ment of theyr neyghboure. But the wyse / & perfyte men knowynge the fraylte of man more {pro}∣ne to euyll than to good be nat so lyght to beleue e∣uery worde that they here. It is great wisdom and also discrescion to be sober in iugement & other de∣lynge & nat to haue ouermoche confidence in our {pro}∣pre dedes ne to reherse other thynges lyghtly bele∣ned & herde & euer to gyue hede to take councell of a wise & a well conscience man & euer gladder to be in¦structe of a nother than to folowe thy {pro}pre intency∣on or mynde. A good lyfe maketh the to be reputed wise in the syght of god & to haue in many thynges experience. Euer the more meke & obedient a mā be to god the more wise & quyete shall he be.

¶ The .v. Chaptre is of y^e redīge of holy scripture

The principall thynge y^t we shall īquyre ī scip∣ture is charite & nat elygance in speche & we shulde endeuour ourselfe to rede the scripture with as greate feruour of sprete as it was receyued first And wisdome wolde we shulde folowe those auto∣res and bokes where we may haue most swete & {pro}∣fitable fedynge for owre sowle. The fame of sotell

phylosophers the knowlege of poetes & reforike as asmoke or fume vanissheth awey: but the truthe of god abydeth withoute ende. And as our lorde spe∣keth to vs without excepcion of persone most expe: diently to vs so we shall withoute any excepcion of feithfull {per}sone or werke study / & rede those werkes that most we thinke shulde please god & to vs most {pro}fytable If thou wolde drawe the spirituall water of wisdome out of the well of scripture īcline y^e ves∣sel of thy soule by mekenes & confidence without de¦sire of curiosite or name of excellence Inquyre dily∣gently & quietly receyue the holy sentensis of seintis let nat the {pro}uerbes & holy wyse similytudes of blis∣sed fad{er}s displese y^• for thei were nat spokē w^tout cau¦se

¶ The .vi. Chaptre of affeccōns īordynate

wHan someuer a man hath inordinate desyre to any thinge than he is made inq^•ete in him selfe the proude mā and the couetouse be neuer qui∣ete in theyr myndes. But a meke and a pore man in spyryte be conseruaunt in greate quyetnes of mīde That persone that ys nat mortyfyed perfytly is so∣ne ouercome in lytell & vile temptacions & sone incli¦ned to sensible pleasures. And if he shall withdrawe his mynde fro erthly thynges it is with great diffi∣culte. And therfore they haue great heuynes ī herte & sone be miscōtent if they be resisted. And if they fo∣lowe theyr sensuall appetite anone they be greued•• w^t rumours of cōsciēce in as moche as they haue fo∣lowed the sensuall passiōs y^t rather dispose to inqui∣etnes of mynde thā rest in resistīge sensuall passiōs

plesours we shall come to {per}fyte rest & infolowynge them to great iniquietnes There may nat be cōtey∣ned rest in the herte of man that gyueth hym selfe to execute his carnall desires or moche is conuersaunt with outwarde thynges but in the sowle that hathe most delyte to god & in inly godys of thy soule may be founde true reste.

¶ The .vii. chaptre of vanite & elaciō to be auoided

THat {per}sone may be called vayne that putthe hys hope in any man or creature Tak it nat for no repreue to do seruice to other or to be reputed pore for the loue of Ihesu Cryste haue lytell confy∣dence in thy selfe but that thy hole hope and trust be in god / Do that is in the to plese hys grace and god with hys gracious assistence shall be with the in thy wyll and dyrecte thy werkes: Haue neuer confidē∣ce in thyne owne runnynge ne in any worldly subtil∣te of any lyuynge creature: but in the mercyfull gra¦ce of god that neuer suffreth creature fynally to be withoute comforte that hade thyr full confidence in hym and those that haue full affyaunce or hope in thyr selfe he maketh or suffreth to fall and so subdu∣eth them Auaunce nat thy selfe ī the abūdaūce of ry∣ches ne of great powere of thy temporall frīdes but alonely in god: in whome is all abundaunce of ry∣ches and puyssannce of myghte. And he aboue all thynge desyreth to gyue his owne selfe to those that dyspose them selfe to receyue hym by grace. Exalte nat thy selfe of any bodyly vertue for all suche sone he corrupte and vanisshe awey by a lytell infirmyte

Inhaunce nat thy selfe of any naturall habilite lest god of nature be myscontente with the. Repute nat thy selfe better than other: lyste that thou be founde worse in the syght of god: that beholdeth the enlye dyposicyon of euery soule. and diuers tymes dyscō∣mendeth those thynges that men in this worlde cō∣mendeth. And therfore if thy werkes please men fe∣re lyst they displease god. And if there be any good∣nes or vertue in the: byleue that there is more in o∣ther. And euer desire of god that the vertue of me∣kenes may abyde in the. It shall neuer hurte the yf thou iuge thy selfe the leste & most vile of all other & in preferrynge of thy selfe afore other thou mayste lyghtly offende. There is true and sure pease in a meke soule. And in aproude herte contynuall enuye and indignacyon.

¶ The .viii. Chaptre of moche famyliarite to be auoyded.

SHewe nat thy secrete counselle to euery man but to hym that ys wyse secrete and dredeth god. Inhaunt nat moche the company of yonge {per}∣sons and strangers. Vse no adulacyon for to come to any temporall promocion nor for that consydera∣cyon exercise nat moche the company of myghty / & greate men y^t be contynually besy in worldly thīges Be desirous to be accompaned with meke & chary∣table men: & with those that be of good maners: and ••tuous: & trete with them of those thīges that may¦edifye & strength thy soule & be nat familier with a∣ny {per}son wherby thou maist lightly be tempted or in

famed. It is necessary to haue charyte with euerye persone: but nat familiarite but with those that mai helpe to promote the to the famyliarite of god / & of his aungels. Somtime we se that som men beinge of great fame: and yet theyr bodyly presence ys nat moche profitable: & there be som that with their bo∣dely presēce wene to {pro}fit other. whan they by theyr indiscression & euell maners rather discomfort / and hurte those that they wene to helpe & comforte.

¶ The .ix. Chaptre of meke subieccōn & obediēce

IT is full great merite to stande in obedience & forsake thy {pro}pre wyll & {per}fectly to obeye to the wyll of a nother. It ys moche more sure to stan∣de in the way of obedience: than in p̄lacy. But there be many that be rather in subieccyon of necessyte than of charyte: & they haue therin peyne / & lyghtly gruges and haue nat liberte of minde without they for the loue of god submitte theym selfe. Rēne hider or thyder: or where thou wylte: but it shalbe harde for the to fynde perfite rest but vnder make subiecci∣on of a discrete Prelate. The ymaginacion & ymy∣tacions of diuersytees of habitacions & places hath ••••sceyued many a religyous persone. Euery body in maner is glade to do that / that theyre mynde she∣weth them. It shulde be more to theyr profite to for∣sake theyr appetite than if they condiscende therto. But if we wolle that god shall abyde withe vs / we must forsake our {pro}pre wyll for the exāple & psesure of god & the profitable peas of our neyghbour. Sy

then no man hath all cunnynge therfore it is sitting that no body haue to moche confidēce in their owne councell. And if thy vnderstandynge be good & suf∣ficient. yet if thou wylt by example of our sauy••ure leue thy {pro}pre councell or direccion & folow a noder for thy mekenes thou shalt more profyt than if thou folowed thy ne owne wyll. As we here the comone prouerbe. It is moche more sure the wyse & discrete counsell of a nother / than to gyue theym counsell y^t wyll nat folowe it. It is a synne of {per}tynacite & pride any persone inportunly to offre theyr counsel & spe∣cially where they can lytell profite.

¶ The .x. Chaptre of superfluous wordes to be auoyed.

THat soule that desireth inli perfecciō of their mynde must specially auoide the tumultu{us} behauyour of wordly people. The besines of word∣ly actes thought they be done with a good entente yet they lett & hyndereth the mynde of his great per¦feccion. Nowe I repent my su{per}fluous langage / & frequent inhauntynge of wordely company for▪ by these .ii. meanes we be often tymes hurte in our cō∣science. If it be expedyēt and also you be disposed to speke lett it be {pro}fitable other to the honour of god y^• edificacion of thy soule / or thy neyghbour Also con¦sider that all our good wordes be wryten of y^• aun∣gels of god: & our euyll wordes of our enemy y^• de∣uyll to our accusacion. And therfore it is moche mo∣re profytable whanne good folkes be assembled of onemynde to the mouynge of goodnes. As the ho∣le

colys vnite to gyder eche of them receyuethe of o∣ther influence of hete. So good soules assemblede togyder for the encrease of vertue echone of theym receyuethe of other influence of grace & encrease of vertue & goodnes.

¶ The .xi. Chaptre of the desire to profite spiri∣tually & pease to be purchased.

IT is one speciall meane to acquire pease nat to intermytt vs of the wordes and werkes of those that atteyne nat to vs. Howe maye that per∣sone be in gostely quyetnesse that moche intermyt∣teth hym selfe of those thynges that he hath no cure of: Or syketh occasyons outwarde and hath but li∣tell recourse to inlye habytacyon of hys conscyence Blessede be the true symple fowles wythoute any dysceyueable mynde that in all theyr lyfe and labo∣ures truely entendeth for they shall come to the rest of mynde / and conscyence. ¶ The holy seyntes by mortyfiynge / and subduynge theyre sensualyte to reason all erthely thynges sette a parte they wythe all theyr inly delectable desyresfrely haue had their hole meditacyon in oure lorde. But we be besy mo∣che in thynges transetorye / and folowe oure passy∣ons that we maye nat ouercome in maner perfytly one vyce. ¶ And therfore we be nat accended in the dayly profite & deuocion & therfore we remayne re∣mysse and voyde of deuocion. The most pryncipal cause why we haue no inly delectacyon or desire of heuenly contemplacyon ys: for we be nat fre or de∣lyuered

from our senssuall passyons & cōcupiscēsis ne inforce nat oure selfe into the holy waye that the blyssed faders haue gone afore vs. whan a litell ad∣uersite cometh to vs we besone ouercome & redy to returne to the consolacyons of man. Where yf we wolde mightily stande in bataile for the loue of our lorde we shulde se the goodnes of his gracius helpe sent towarde vs. Hys grace is euer redy to gyde / & helpe those that in spirituall batayle haue full con∣fidence in hym. And he procurith occasions of batel to the ende that we shulde increase the crowne of {per}∣petuall ioye by the meane of victory. Than lette vs cutte awaye oure inordinate affeccions / & passions that be the rotes of all iniquyetnes & than we maye possesse a peasable mynde in god. If we wolde eue∣ry yere indeuoure oure selfe to ouercome perfectly one vice: we shulde in shorte space come to greate perfeccyon. But I fere it be contrary bothe in riligi¦on and worldly people that after longe cōtynuaūce in lyuynge they {per}ceyue that the state goynge afore hath be more vertuous & pure than the present state that they be in. The more we encrease in age / and drawe to our dethe the more dilygently nor shulde labour for the perpetuall reward▪ that be ordeined for those that order theyr lyues / and labours therto The v{er}tuous lyfe peynfull in the beginige by custo∣me returneth to greate perfite pleasure It is harde to leue customes in pleasure. But it ys more peyne without mesure to leue the eternall peasure that for dāpnable custome shalbe loste. Eeuer striue might∣••••ly

agaynst the fyrste mocions that incyteth vs to ••••nne & resist the euyll customs for the lenger they {con}∣tynue the more harde it shalbe to resist thē. If thou woldest cōsider howe great inly peas thou shuldest cause in thy selfe & in other ineshewynge outwarde pleasurs & i subduynge inordynat affeccions & de∣sires contrarye to reason. I suppose thou woldeste be moche more diligent to come to spirituall encrea¦se of lyfe.

¶ The .xii. Chaptre is of the {pro}fyte of aduersyte.

IT is expedient to vs to suffre aduersite: wher by man retourneth hym to the {con}syderacion of his present state: wherin he reputeth hym selfe as a pylgrym: & therfore he hath no affiaūce ī this wor∣dle. Also it is expedient that we suffre contradiccyō & be cōtempned of the louers of the worlde wherby we shalbe induced to mekenes: & auoide vaine glo∣ry whan we {per}ceyue our owne frailte & be cōtēpned of the worlde: we be compelled to leue our selfe & the worlde & holy to retourne vs to god: in whom if we wolde feruently infixe our selfe it shulde nat be gre∣••••nede to syke outwarde cōsolacions. The more a good soule be troubled bodely or gostly: the more it knoweth god necessarie to it: & labourethe to haue hym by assistence of his grace. Also than it lamēthe & soroweth for the synnes y^• it hath done. & more her tely praieth to be delyuered of his i••quietnes & my∣sery. also tribulaciō maketh a man wery of this wor¦dle & to desire blessedly to be de{per}ted therfro & be w^t crist. For he cōsidereth that he shal neuer haue {per}fite

peas afore that we be with hym which by the pryce of his precius blode hath purchased {per}petual plesure & peas for hym selfe & his seruaūtis that a litell spa∣ce wyll stryue ageynst synne & wikednes.

¶ The .xiii. chaptre of resistēce ageinst tēptacions.

AS we rede ī scripture & the wordes of Iob. The lyfe of man vpon erthe: is temptacion. Therfore it is expedyent that euery persone prudēt¦ly gyue hede to watch in praier beleue nat the deuyl that neuer slepeth but with a thousande snaris / and subtilties īportunably assaylynge vs: finally ītend∣inge to deceyue vs. There be none so hooly in thys worlde but thei haue tēptacion: & if it be for the time greuous / yet yf it be resisted it is very {pro}fitable: for therby man is mekende / pourged & infourmede by experience The seyntes that be nowe crownede in heuen obteyned theyr victory by tribulacion & temp¦tation. And those that were as cowardis in tribula∣cion & tēptacion finally ouercome / be taken {per}petu∣ally prysoners ī helle. And ther is no religiō nor sta∣te so {per}fite ne no place so holy in this worlde without aduersite & tēptacion. And therfore ther is nother or¦dre ne place here in this lyfe. where man may be ful∣ly assured to auoide al perill of tēptacion for in thys corrupte body of ours we bere the mater of inordy∣nate concupiscence & tēptacion. One tēptacion or tri¦bulacion departinge. another comynge to vs. ther∣fore it is expedient that we be alweye armed wythe pacience and exercysed ī v{er}tue. There be many en∣tendynge to fle temptacion: that fall therin the mo∣re

/ for by bodely fleynge a man shall nat be made su¦••e: but by perfite pacience and mekenes we shall be made stronge to ouercome all our enemies and tēp¦tacyons. Tho that labour to auoyde the outwarde occasions and nat cut away the inly inordinate de∣sires: theyr trouble & iniquyetnes shall more & more encrease. And thou shalte more lightly by pacyence and feythfull confidence in our lorde and sauyoure ouercome thy tribulacion / than by thyn owne {pro}pre vertue or strengthe. And in great tēptacion vse the counsell of a wyse and discrete persone / and be nat rygours to the persone tempted: but euer be glad to conforte hym as thou woldest desire for to be done to / yf thou were in lyke trouble. The begynnynge of alleuyll tēptacion is inconstaunce of mynde & ly∣tell confidēce in god. For as a shyp without a direc∣tour is moued with euery wynde: so a soule that ys ••at stabled in god: as the fyre proueth golde: so tēp∣tacyon the ryghtwyse man: as a bell vntouched ys nat perfytely knowen whether it be hole & of perfite ••ounde or dyscrased: So man thouched by tribula∣••••on is knowen whether he be hole in the vertue of ••••cience or nay. ¶ And euer loke dyly gentely that the temptacyon in the begynnynge be resysted: for thanne the ennemye is soone ouercome whanne he at hys fyrste enterynge fyndiethe the gate of ow••e soule shyte agaynste hym. ¶ That sykenesse that by contynuaunce ys in maner incurabylle in the be∣gynnynge myghte haue bene recoueryde wythe a smalle / & an easy medycyne. And this subtyll discey∣uer

assayleth mannes soule fyrste with thought on∣ly & then with stronge ymaginaciō / which folowith euyll delectacion: & vnclene mocion / & so at the laste the enemye entreth into the mynde with dedly con∣sent to sine. and for there was no resistence agaynst hym in the begynnynge / he holy entreth in the con∣clusyon. And euer the more remysse a soule be in re∣sistynge the more vnmyghty is made to resyst: and the enemy more stronge & cruelle, There be some y^• in the begynnynge of theyr conuersion suffred gret tenptacion: some in the ende of theyr lyfe. And some by the space of all theyr lyfe. And some that in the {pro}∣cesse of all theyr life haue but smale tenptacion & all this cometh of the great wysdome / & equite of god: that passeth the state & the merites of euerye soule: & ordreth all the trouble & tenptacion in thys worlde / to the perpetuall helthe of hys electe chyldren. & ther fore we shulde of no wyse desyre whan we be tēptid but the more mekely returne to oure lorde with de∣uoute prayer & besiche hym for his faderly mercy / & pyte to directe & preserue vs ī all tēptacion. And af•• thapostel Paule that it wolde plese hym so euer to p̄¦uent vs with his grace y^e we be not ouercome with the myght of tēptacion. And amonge all the allecti∣ues wherby we may enduce our lorde to assist vs ī our trouble is perfite mekens: for as (Dauidsaith) he shall saue & exalte those that be meke in spirite in tēptaciō & tribulacion man is {pro}ued howe moche he {pro}fiteth & his v{er}tue is more manifeste. It is no gret m̄uell if a deuout mā without tēptaciō haue feruor

of spirite. But they that in tyme of aduersite can a∣plye theymselfe to haue feruour of spirite it is a sig∣ne of stablenes & grace for to come. There be some that be kept fro great tēptacion: & yet ī smale & day∣ly tēptacions they be oftymes ouercome with lytell tēptacion Therfore in great tēptaciō they euer fere to be ouercome.

¶ The .xiiii. Chaptre of vndiscrete iugement to be auoyded.

Gyue hede that thou consyder well thy propre warkes & be nat redy to iuge the dedes of a∣nother that {per}teynethe nat to the ne for whome thou shalt gyue none accōpt at thy dethe. Man laboreth in vayne oftymes in iugeynge other men & sone of∣fendeth: but in serchynge hys owne defautes & con∣siderynge them he euer laboreth frutfully. And we comonly be redy to iuge after oure affeccion & ma∣ny tymes we erre frome the truthe in iugement for our pryde & synguler loue. And good were oure en∣tent & desire we shulde nat be so greatly troubled in the resistence of oure sensuall desires. But there ys some inwarde inclynacion or outwarde affeccyon that withdraweth vs fro the very affeccion & desire that we shulde haue. There be many that in thīges that they do rather seche theyr owne lucre than the pleasure of god or the comon {pro}fyte of many other. & they thynke theyr mynde is set & patyfyed if they obteyne theyr purpose & if the cōtrarye fortune they be moued with ••paciēce & be miscōtēt. And for diuer sites of affeccions: desyres: & opinions y^t be amōge the people oftymes be some dissencions / & debatys

amonge frendes cytezins & deuout religious peple It is harde to leue a custome of longe continuaūce & no man is glade to forsake his {pro}pre appetite: vn∣derstādynge & desire. And thou be more redy to ap∣plie to thyne owne reason & vnderstandinge than to the holy doctrine of seruaunt▪ of iesy crist. It shalbe longe or thou be gostly lyghtned for our lorde sen∣deth nat the great habundaūce of spirituall lyghte but to them that forsake their owne {pro}pre appetites & resons & folow hym by mekenes.

¶ The .xv. chapt̄ of y^• {pro}fite of warkis ōde ī charite

THou shuldest nat do a mortall sinne for loue & fauour of any creature: ne for no erthly cre¦ture or worldly {pro}mocion. For therby thou shuldest put thy selfe out of the loue of our lorde & ieopderdy of the losse of euerlastynge promocyon. And some∣tyme it is expediēt to leue a good dede for the great necessite of our neyghbour or elles for a better dede to be done: wherby we be nat hyndered in v{er}tue but rather promoted. The outwarde operacyon be yt neuer so commendable in the syght of the people wi∣thout charyte it auaylethe nat in the syghte of god. whyche accepteth more the faythful entent and fer∣uour of mynde: than the many folde multipliynge of great warkes or of wordes. Tho persones done moche that ordreth theyr lyfe to the honoure of god & rather to the profite of the comō wele than to their owne synguler {pro}fyte. There be many worldly peo¦ple that thynke they doo many thynges of charyte but they be rather done of carnalyte as all tho that

do theyr workes by the meane of carnall affeccyon {pro}pre wyll: hope of {pro}mocion: & alwey haue an iye to theyr owne synguler auayle. But charite euer īcly∣neth to do that: that princypally may do honour to god: & obteyne the goodes goostly rather than tem∣porall: & in bodely goodes it preserueth the comone wele afore a priuate & synguler wele: & the charita∣ble man enuyeth no man for any pryuate ioye or ple¦asure: ne he lyketh nat to magnifie hym selfe but to magnyfie & glorifie god / & in hym to be blessed. He cōmaundeth no man by adulacyon but he referreth al cōmendacion honour & goodnes to god finally of whome cometh al grace & in whome al blessed crea∣tures resteth perpetuall & in finall felicite O he that had but one sparkle of charite wolde repute al wor∣dly plesures & loue but vanyte.

¶ The .xvi. Chaptre howe a man shulde suffre the defautes of his neyghbour.

THose fautes that we may nat amēde in our selfe nor in other we must paciētly sussre tyll that we se what our lorde wyll worke or order ther∣in: & thinke that it is ordeyned of our lorde for to {pro}∣ue our pacyence without whiche our merytes be ly∣tell to be pondered. And it is expediēt for vs to pray to owre lorde that we by his grace may pacientely suffre owre necessary defautes. ¶ If thou monis∣she by broderly correccyon thy broder / or suster o∣nes or twyse of theyre defaute If they receyue nat thy monicion striue nat with theym: but commyte it to god: that his wyll and honour be done in al his

seruaūtes there is no euyll in this world but he kno∣with how he shall order it to some well & goodnes & study paciently to suffre the defautes & īfirmites of other for thou hast many imperfeccions in thy selfe whiche other suffre in the If thou canste nat make thy selfe as thou woldest be ī euery condicion howe than shuldest thou desire to haue an other to thy ple¦asure we wolde gladly haue other perfite & yet we labour nat to amende our owne offencis we wolde that other that offendeth shulde be straitly correcte & our selfe more coulpable vncorrecte It displesithe vs to see other haue great liberte & priuelege disirig that they shulde be restreyned by lawe & statut and we desire oure selfe to be at liberte without lawe or statute & so it appereth that we full seldōe praise our neyghbour as our selfe the whiche we shulde do yf we were {per}fite. Our lorde hath so ordeyned that we shall lerne echone of other to bere paciently the bur∣den of an other for i this worlde there is no man wi∣thout defaute no man without burdē no man suffi∣cient of hym selfe in wisdome or prudence & therfore must echone of vs helpe to bere the burdē of other e∣chone to comfort other helpe other istructe theym & monisshe them. And who is of more v{er}tue it aperith by y^e occasiōs af aduersite Occasiōs makith nat a {per}∣sone fraile but they shewe whether he be v{er}tuous or vycyous.

¶ The .xvii. chaptre how a {per}sone shulde order him

IF thou wylt haue peas (selfe to come to pease and concorde withe other thou muste make

a restraynige in many thynges of thyne owne wyll ••ys no lytell vertue to contynue in a company with out dissencion or debate & so to continue. Blessed be tho persons that whether they be religious or secu∣ler that fereth to offende god & in theyr cōuersacion hurteth no soule & so endeth theyr lyfe in the loue of god & of their neighbour. And thou wylt surely stā∣de in v{er}tue repute the as an outlawe & a pylgrym v∣pon erthe & repute thy selfe vile for the loue of criste if thou wylt be his disciple & folow hym who so euer sekith in this worlde any thynge but god & y^e helthe of their soules they shal fynde nothīge but tribulaci∣on & sorow that {per}sone can nat longe stande ī ••etnes that laboreth nat to meke hym selfe ī his {pro}pre repu¦tacion & to be subiecte to other remēbre that thou ca¦mist to this worlde to serue & nat to rule aft thy {pro}pre plesure & know thou that god of hys goodnes hath called the to y^e relygion of cristis feythe y^t by paciē∣ce & v{er}tu{us} labour thou maist be made apte to reigne in ioy & rest. For as golde is {pro}ued in the fournes so man by tribulacion ī the whiche no man may longe {con}tinue without he meke hymselfe with all his herte by the example of our sauy our rote of all mekenes.

¶ The .xviii. chaptre of the examples of holy seitis

Thou dulle soule beholde the quike exam¦ples of the holy seyntes that haue bē afore vs in whome florysshed the perfeccyon of relygyon and fey the / and consyder nowe lytell thou ••oeste in the respecte of theym and thou maye repu¦te▪ thy lyfe in vayne. ¶ These sayntes and louers

of our lorde haue serued god in great abstinēce hū∣ger / thyrst / colde / in pore aray / in labour & fatigaciō in watchinge / restinge / holy medytacion persecuci∣on great oppression & many repreues. O how gret & greuous tribulacions suffred the holy appostyls martyrs / cōfessours & virgyns / & all other holy sou∣les that haue folowed the stepis of our sauiour they haue hated the impedimentes of the lyfe of grace this worlde that they myght possesse the frute of e∣uerlastynge lyfe for to come. O how straite & abiec∣te lyfe ledde the holy faders in wyldernes how lōge & greuous temptacions suffred they. And how fers∣ly haue they be assayled with the gostly ennemye / & how many continued feruēt praier haue they offred to our lorde. O to consider the great rigours absty∣nence that they haue takē what zele / & feruour they had to spirituall {pro}fite how great & continuall batel they had to ouercome vice / & in all theyr lyfe and la∣bour how pure & rightwis was theyr entent euer to god. On the day they laboured & ī the night they re∣sted in praier & yf they in the day ladoured bodyly yet they praied in theyr mynde deuoutly: & so spent they al theyr tyme {pro}fitably & had so great pleasure in the seruice of god that they thought euery howre was shorte & hade litell mynde or none oftymes of theyr bodily reffeccion.

¶ The .xix. Chaptre of the good relygious exer∣cyse of a religiou & soule.

LIke as a {per}sone of honour is more preciusly besene in bodely vesturs that apereth to mā

outwardly so they shulde ideuour them selfe accor∣dynge to excede other with vertue in theyr soules & conscience wherin almighty god lokethe & deliteth whan it is endued with faire v{er}tues & specially spy∣rituall men & women whiche shulde studye to ende∣uoure theyr selse to appere in the sight of oure lorde pure as aungels. And euery daye we shulde inforse our selfe to deuocion & feruoure of feith as if we we¦re newly conuerted to the law & feithe of iesu crist / & for as moche as we of our selfe may nother do well ne yet begynne to do well / than lete vs euerye daye with all oure inly strength and myght beseche oure lorde that we may so deuoutly begynne the seruice of hym that therby we may continue to hys plesure and our perpetuall saluacion. we be many tymes in mynde to do well and by a lytell occasion we be let∣ted. The purpose of rightwismen dependeth more of the grace / and dyreccyon of god / than in theyre ••••ne prouydence. For man entendeth but god dis∣posethe. Lette vs inforse owre selfe in that we may to the contynuaunce of our good purpose / and yet we be lyghtly lettyde therof. And though we maye nat contynually be in the feruent loue and medyta∣cyon of god: yet lette vs determe owre selfe to vse it at the leste ones or twyse in the daye / and applie vs to vertue. And annexe to this pourpose a feruent in ••ocacion & praier to god for his natural pite & fader ly compacion to gyue vs grace to cōplenisshe & ful∣fyll this purpose. And at night goinge to rest: than let vs discusse the dedis that we haue done that dai

in wordes / workes / & thought / wherin we comonly offende god & if we fynde that we haue made trās∣gression in any offence aske we mercy with all our herte. As it is great ieoperdy an enemy or traitour to a prynce: or to a kynge that knoweth the cryme: for yf that man shulde slepe in the kynges palayes amonge the true seruauntes of the kynge he shulde rest in great ieopardye. So that {per}sone that in thys worlde resteth in sīne amonge the seruaūtes of god of the which if some be charitably disposed as good aūgels & v{er}tuous men: yet there be many euyll as fé∣des & euyll people: that euer be redy to do vēgeaūce & euyl / & therfore ageynst these we must cōtynually be armed with vertue & meke restreyninge ageynst glotony: & thou shalt ouercome all other vices. and in any wyse beware of ouer moche ocyosyte but o∣ther be exercysed with redīge wryttynge praiynge or amendynge some {pro}fitable thynge for y^e comone well. And spirituall labours be more surely done in secrete place than in comon: & be we nat slowe ī tho∣se thīges that shulde redonde to y^e houour of god / & comon {pro}fite of man: & redy to those thīges that re∣torne to our sīguler & {pro}pre auātage. And it is nat ex¦pedient to continue alwey in one labour / but in one maner on the holy day & another on the feriall day one the tyme of tribulacion and tēptacion another ī the tyme of pease. And of the festyual day we ought to solēpnyse it accordynge to the solēpnite / so that y^e more highe fest & solempne the more inly deuocyon by ryght shulde we haue. And whan one feeste ys

••••ne we shulde order our selfe to another feeste as the fygure of the euerlastynge feest of heuen which as for a time is delaide till we be more redy & anour¦ned with charite & other vertues & our merites com¦plenisshed for the whiche our lorde hath p̄fixed a ty∣me in the whiche we ought to be cyrcūspecte & wat∣chynge ī v{er}tuous labour of y^• which speketh our sa∣uyour ī the gospell of Luke / Blessed be y^• seruaunt that is foūde wakīge in the comīge of our lorde I say surely to you saith the euangelyst that our lorde shall promote hym to the place of eternalle felycite where he shall haue all pleasure & goodnes that ani creature may of reason desire.

¶ The .xxi. Chap¦tre is moche cōueniēt for religious people how thei shulde kepe theyr solytary lyfe & sylēce.

ANd thou wilt withdrawe thyselfe from cu∣ryous & super fluous wordes from ociosite & vnprofitable langage than thou shalt fynde tyme sufficient & apte to haue good meditacions / and to remembre the gret benefites that god hath done for the. The most holy men & women that euer were a∣udydynge all worldly company haue chosen to ser∣ue god in secrete placis & one holy man sayde I co∣me neuer amōge cōpany but I de{per}te with lesse v{er}tu as it semeth me as we maye see by experyence yt ys more dyffyculte to kepe sylence in company than to ••e so cyrcumspecte that we offende nat in no circū∣staunce of speche: It is moche more sure for a religi¦ous persone to byde at whome in solitarye contem∣placyon / than to be abrode in the worlde where he

may lyghtly be brought in many folde temptacyōs Therfore they that entende to come to spirituall {per}∣feccion they must with oure sauyour auoyde the tu∣multuous company of people & there be no religio{us} people that with suerte apere to the worlde but they be glad to be dymysshed from worldly occupacion And there is no man sure in prelacy but he that is re¦dye to be subiecte. And none that surely cōmaūdeth but they that be redye to be obedyent. And no man surely ioyeth but he that hath testymony of a good conscyence. None speketh surely but they y^t be glad in tyme to kepe sylēce. And euer the suerte of blissed peple is full of the drede of god & euer the more gra∣ce & vectuous theyr soules were anowrned wythe the more meke & obedyent they were both to god / & man. The suerty of euyll people risith of pryde / and presūpcion & in the conclusion it disceyueth them. & if thou be monke of the cherterhouse anker / or anke¦res as longe as thou lyuest in this lyfe euer beware of presumed suerty & thinke that many holyer than thou in the syghte of the worlde for theyre inwarde elacion & presumcion haue perisshed & therfore to a∣uoide this inwarde vayne glory & presūcion it is ex∣pediēt that we be exersysed with temptaciō O that religious soule that wolde & it might contempne all transytory ioye and nether wolde ne it mystred to dele with the worlde. Howe pure a cōscience might it preserue. O that soule that wolde putte aweye all worldly besynes & wolde laboure allonly for godly thīges & gostly goodys & putte all their confidence ī

god how great pese & ••etnes shulde that soule haue ••here is no persone worthy to haue heuenly conso¦lacion but if they exercise their self in holy cōpuncciō & penaunce. Cōpunccion is remembraūce of our sī∣nes with great displeasure whiche must be done ī se¦crete place as (Dauid saith) Lete thy inly sorow for thysīnes be done ī thy secrete chambre. O thou reli∣gius {per}sone thou maist fynde that grace in thy celle which thou maist lyghtly lese without in the world And thy celle well inhaunted shall waxe swete. And if thou inhaunte it nat well. It shall īduce the ī to we rynes & displeasure. If thou wilte in the begynnīge of thy couersacion indeuoure thy selfe to bringe the into a custome to abyde in thy celle with remēbrāce that for a lytell tyme ocupyinge thy selfe well there thou shuldest therby come to euerlastinge liberte & the abidinge that shulde be full plesaūte to the. The deuoute soule in silence & ••etnes moche {pro}fiteth and there comith to thy vnderstandīge the knowlege of the hydd scipture of god. There it may fynde y^e wa∣ter of contricion & teris wherby it may wasshe & clē∣se it selfe from sīne. And euer the more it withdrawe it selfe fro all worldly tumultu{us} besines the more fa¦myliar & dere it shalbe to god. And tho {per}sons y^• w^t∣drawe them from theyr worldly frendes & knowle∣•••••• our lorde with his aungels shal drawe nere & a∣•••••••• withe them. It is full expediēt for a religi{us} sou∣•••• to auoide y^• vn {pro}fitable plesure of worldly sight ••••ther to desire to see the worlde ne there to be seen 〈◊〉〈◊〉 woldest y^u see y^t thīge that by righte y^u maist nat

haue. And if thou myghtest haue it yet thou shulde haue lytell continuaunce therwithe for the worlde passeth with all his plesaunt delites. The sēsuall de∣sires draweth & moueth a religius {per}sone to go abro¦de but whan short rēnynge or pleasure is past what remaineth but remorse of cōsciēce & ini••etnes of her¦te. It is oftymes sene y^t a glad goinge out foloweth a sory returnynge. And a mery cuētyde foloweth a sory morow tide / for all carnall & sēsuall ioy entreth with delite dobely but īcōclusion it displesith & hur∣teth. what maist thouse without thy cloyster y^t thou maiste nat se within. Beholde there heuen & the ele∣mētis wherof all erthly substaūce be fourmed what can thou see vnder the sōne that may any space aby∣de. If all wordly plesurs & bodily were presēt what shulde it be but a vaine sight lyft vp thy iyen to heuē & pray out lorde of mercy for thy synnes & necligēce leue y^• vaine thīg{is} to those y^• be vaine & attēde to tho∣se thīges that our lorde cōmaundeth & shet the dore of thy soule & calle thy lorde Iesu to y^e & abyde wyth hym ī thy cell. for thou shalt nat fynde so great peas in no other place. And thou woldest nat go fourthe ne gyue attendaūce to thīges vn {pro}fitable y^u shuldest rest i more ••etnes. But if thou haue delite to here no¦ueltise thou muste somtyme therof suffre trybula∣cyon of herte.

¶ The .xxi. chaptre is of y^• cōpuncciō of mānis hert

ANd thou wylte proffyte spyrytuallly preser¦ue the in the drede of god / and stande rather vnder obedyence / than in thy propre wyll resraine

all thy sensuall partes with the brydell of reasō & tē∣peraūce. Haue {per}fite cōpunccion of hert & thou shalt fynde inly deuocion. Cōpunccyon & sorowe for our synnes sheweth many thynges to vs that a dissolu∣te behauiour hideth and leseth. It ys merueylc that any persone in this worlde consideringe his exile & great ieopardise can be mery in any worldly thinge For the vnstablenes of herte & necligence of our de∣fautes we {per}ceyue nat the sorowe of our soule & ther∣fore we oftymes laughe vainly at those thing{is} whe∣reat we shulde rather wepe. There is no {per}fite liber∣te ne true ioye but in in the good conscience and the drede of god. That person is happy that hath gra∣ce to auoide the impediment{is} of holynes of mynde & can assemble all the vertues of theyr soule in very true cōpunccion and meditacion of god. That {per}son is happy that auoydeth euery thynge that maye of reason offende his conscience. Than they that be o∣uercome of customable synne let them striue migh∣tely ogeynst theyr custome. For euyll custome may be ouercome by good custome. Haue thy cōsidera∣cion fyrste of thy selfe: and monisshe thy selfe before al other frendes. It is nat expedient that man ī this lyfe haue many consolacions wordly and if we ha∣ue nat deuyne consolacyons: it is for that we haue nat true compunccyon of herte: or elles that we re∣fuse nat vayne consolacyons of the worlde we shul∣de repute our selfe vayne & vnworthy to haue deui∣ne consolacions / but rather we deserue moche try∣bulacion. The vertuous soule wheder it consyder

it selfe or another it fyndeth mater of compunccion and sorowe: for it knoweth that none lyueth in thys worlde without tribulacion. The mater of true cō∣tricion / & compuncion euer be our synnes / & vyces wherby we be so disposed that we may seldome be∣holde perfitly heuenly thynges. And thou woldeste as besily remēbre thy dethe as thou doest y^• length of thy lyfe thou shuldest more feruētly applie thysel∣fe to amende the. And if thou woldest {per}fitely remē∣bre the outragious peynes of hell & pourgatory. I suppose thou woldest be glad to suffre tribulacyon peyne / & labour: here in this worlde with that thou mightest auoide those outragious peynes of euer∣lastynge damnacyon. But for those thinges be nat ī our consideracion: & for we applie ourselfe for wor¦dly pleasure therfore we continue remysse / & colde for lacke of grace & inly deuocion. And for the mīde of man is nat constant in vertue: therfore the bodye is more fraile & lightly offēdeth. Therfore praie de∣uoutly & mekely to our lorde: that it wold plese him of his grace to gyue vs the spirite of cōpunccion / & say with the {pro}••hite. Good lorde fede me with y^e bre¦de of cōtriciō & w^t y^e habūdaūce of teris for my drīke

¶ The .xxii. chaptre of the consideracyon of the mysery of man.

w Here soeuer thou be or where soeuer thou cōuerte the: thou arte but a wretch without thou conuerte thy selfe vnto almyghty god. where fore arte thou troubled: if that any thynge happene nat to thy pleasure. what creature in all this worlde

hath all his plesure. Se nat we that almighty god suffered many iniuries & wronges. and that {per}sone hath most auauntage in hope that most suffreth pa¦ciently for the loue of our lorde. The frayle worldly people beholdynge only outwarde thynges say th{us} Beholde howe good a lyfe thys man hath howe ri∣che: howe greate possessions: howe myghty power how stronge and fayre a nature. But those goodes be of lytell certente euer in mouīge and they be pos∣sssed euer with labour and feere. Therfore beholde the heuenly goodes that shalbe possessed with al ple¦asure and neuer fade. The felicite of man standeth nat in the habundaunce of wordly goodes: but it re¦quireth thynges necessary for thys worlde. Euer y^e more spirituall a man desireth to be / the more bytt∣nes he {per}ceyueth in this worlde & more clerely {per}cey∣ueth the fautes of our corruptible kynde. & therfore the prophite Dauid desired of our lorde to be deliue¦red from all suche necessarie defautes that ī maner let men to come to {per}feccion. But wo be to them that knowe nat theyr myserie / & wo be to them that haue their greatest pleasure in this miserie & corruptyble lyfe: for and suche might euer lyue here they were r∣tent dispysynge in maner the true felicyte to come: where euery man that cometh is most {per}fytly suffy∣sed. O how vnhappy & vnfeithfull creature that by inordinate desire of transetory & erthly thīgdes arte so blynde that thou hast no spirituall tast: but of car ••all thynges. But at the houre of thy deth thyn iyen shalbe opened with peynes & than thou shalt know

howe vyle & litell of reputacion these thynges were wherin thou dydest put thyn vnhappy felicite. But the holy sayntes and the deuoute louers of god ha∣ue nat pryncypally attended to those thynges that were pleasaunt to the flesshe / or those thynges that haue temporally florysshed in thys worlde: but all theyr hope / & entent was in thys worlde to possesse the goodes eternall. All theyr desyre was exalted to the mooste hye and inuysible good leste it shulde be drawen to erthely thynges by the meane of thinges vysible. O thou dulle sowle that perseuereste in out warde trybulacyon / or inly temptacion and in both ouercome remembre that in tyme of trybulacion or temptacion is the most frutefull tyme of merite For thou muste go throught fyre and water before thou come in to the place of fynall consolacyion and rest. And thou shalte neuer ouercome vyce but by vyo∣lence: we may nat longe be without synne / tideous∣nes / or sorow: as lōge as we bere this fraile body o∣boute with vs: we wolde be gladde to haue quyet∣nes from all synne and mysere: but for asmoche as we haue looste innocencye by synne we be nat wor∣thy to haue here the place of ioy and felycite. Ther∣fore we muste by pacyence abyde the mercy of our lorde: vnto the tyme that our myserable mortalyte be perfitly chaunged in to the lyfe perdurable / and immortalle. O howe frayle is oure humayne lyna∣ge euer prone and redy to vyce. This day thou art confessed of thy synnes: the next day thou retornest vnkyndely to the same synne. Nowe thou pourpo∣sest

to cesse fro thy synne and within the space of an houre thou fallest vnto the same: as thoughe thou haddest made no promise ne purpose contrary. and therfore we haue sufficient occasion of humiliacōn wherby we may manifestly perceyue our owne īfir∣mites & vnstablenes. And that vertue that we long tyme laboured for & by grace obteyned is sone lost by necligence. And we be remysse & necligent nowe whan we be moste mighty to labour. what shall we do whan we waxe dull in wytte & feble in bodye. O howe vnhappy be those that repute them selfe sure cessynge to labour ageynst vyce as they were sure ī good lyfe. & yet there is no token in maner of {per}fecci∣on in their lyfe: & they that thinke themselfe {per}fite as I haue rehersyd it were expedient that they were ī∣structe as Nouices begynners to growe in more {per}¦fyte vertues.

¶ The .xxiii. Chaptre of the meditacion of dethe.

PRouyde for thy selfe whyles thou arte here: for thou seest that thys day a man is: and the morowe he apperethe nat. And whan he is wyth∣drawen frome the bodely syght / he ys sone forgotē gostely. O the great dulnes / and hardnes of manes herte that more myndeth & prouydeth for transeto∣ry thynges present: than eternall thynges for to co¦me. If thou woldest in euery worde / warke / & thou¦ghte remembre as thou shuldest sone dye than thou hauynge a good conscience shuldest nat so inordy∣natly fere deth. It is more profitable to auoide syn∣ne than to flee dethe. If thou be nat redy this day to

dye by the same reson thou shalt nat be redy to mo∣rowe. For to morowe is a day vncerteyne and thou knoeste nat whether thou shalte contynue therto or nay. What auayleth yt to lyue longe & thy lyfe to be lytell or nothynge amended. A longe lyfe encreseth nat alweye vertue: but dyuers tymes sinne and vi∣ce. Wolde god we myght be conuersaunt eueriday in thys worlde withoute any offence. ¶There be many that counte many yeres of conuersacion: but full fewe of frutfull lyuynge. O it ys ferefull to dye but perauenture it is more ieoperdyous to lyue len∣ger. Blessed be tho persons that contynually haue the houre of deth before theyr syght: and that euery daye dispose them selfe to dye. Reduce to thy remē∣braunce some persone that thou haste seene departe. and thynke that lyke wyse thou must nedes departe Whan thou rysest in the mornynge doute whether thou shalte contynue in bodely helthe vnto nyghte And therfore euer dispose thy selfe to be redye that dethe neuer may fynde the vnredy ne a slepar / and remembre howe many do departe sodaynlye. and whan they leest haue beleued they haue gone. The sonne of man both god and man our Iuge shal co∣me that tyme whan we leest wene as he saythe hym selfe. Whan thy last houre comethe than shalte thou repent full sore of thy remysse / and neclygente lyfe: Howe gracyous / and happy is that soule that now in his lyfe laboreth to be in that state that it desireth to be founde in hys dethe. To contempne the worl∣de {per}fytely: ys a greate desyre to profyttein vertue.

lo••e of dysciplene / labour / in penaunce / a prompte wyll to obedience / redy to forsake theyr owne wyll the supportacion of euery trybulacyon for the loue of oure lorde these shall enduce vs to haue a greate confydence to departe happyly out of thys worlde It ys moche better by tyme to prouyde for thy selfe and fynde thy goodes before the / than to truste to other that perauenture shall uought or lytell {pro}uy∣de for the. And thou labour nat nowe besily for thy selfe who shalbe besy for the in tyme to come. Now the tyme is very precious: But it is lamentable to spende that tyme vnprofitably where we myght de serue goodes of the whiche we shulde lyue and ioy eternally the tyme shall come that thou woldeste be gladde to haue one day or houre to amende thyselfe in / but I knowe nat whether thou shalt obteyne yt ornaye. O thou vncircūspecte soule of howe greate {per}yll & fere myghtest thou delyuer thyselfe of now yf thou woldest nowe fere to offende god & suspecte y^t comynge of deth. Study nowe to lyue so that ī the houre of thy dethe thou mayste rather ioye than fe∣re. Lerne nowe to dye frome the worlde that thann thou maist begynne to lyue with criste. Lerne now to contempne all wordly thynges that than ••^u maist frely without any impediment goo to criste. Chasti s••thy body nowe by penaunce & than thou maist ha¦ue certen confidence of reward. O thou vnwise mā¦••••hy makist thou so great and sure prouysiō for the ••••me to come / whanne thou arte nat sure that thou ••••alte nat lyue o one daye to the ende. Howe manye

haue be deceyued thinkynge to lyue longe & soden∣ly haue decessed. Howe of tymes hast thou herde of those that be departed: howe some haue be slaine w^t swerde: some drowned: some fallynge fro hie place haue broken theyr necke: some etynge haue be strā∣gled: some with: fire: some with yron: some with the ues haue be distroyed & so the ende of euery man in thys worlde ys dethe: & the lyfe of man in this worl¦de as a shadowe vanisshe aweye. Who shall remē∣bre or praie for the after thy dethe thou knowest nat Therfore nowe instore thy selfe of ryches īmortall that shall continue after thy dethe. Euer laboure for that thynge that may honour god & helpe thy sowle & attende therto: studye to make the sayntes of heuē & the frendes of god thy frendes: & they shall recey∣ue the into euerlastynge tabernacles: Thou religi∣ous soule behaue thy selfe vpon erthe as a pylgrim & a straunger: For it perteyneth no thynge to the to intermyt of the besines of this worlde. Preserue thi herte fre & directe it to our lorde for thou hast no ci∣te here abidynge & therfore directe thy dayly mour∣nynge & prayer vpwarde: that after thy spirite de{per}∣te fro thy bodye it may be worthy to be graciously translated into that celestiall & perpetuall Cyte.

¶ The .xxiiii. Chaptre is of the last iugenent & pey¦nes deputed for synne.

IN all thy labours beholde the ende & howe y^u shalt stande before y^• iuge to whome no thīge can be hyd. he that day shall nother be moued with

rewardes nor praier nor any other cause that may be alegid but he shall iuge that is rightwis. O thou myeserable vnwyse synner what shalt thou answe∣re that day to that lorde knowīge all that euer thou haste done. If thou fere somtyme in this worlde the face of a mortall man whiche thou haste dyspleased howe moche more shuldeste thou feere the face of thys thy eternall Iuge. why prouydest thou nat for¦the daye of iugement. whan there maye no man be accepted or defended by another. But euery man shall answere for hys owne selfe. Nowe thy welle ordered laboure is frutefull thy wepynge accepta∣ble / thy mornynge worthye to be herde / thy sorowe purgethe / & is satisfactorye. The pacyent man that more lamentethe for the malyce of synners. Than for hys owne iniurye hath an holsome pourgatory And lykewyse they that praye fore theyr ennemyes and in theyr herte forgiue their offences & they that tarye nat to aske forgyuenes of other for theyre of∣fences. And be more redye to remytte thanne to be wrothe. And they that by vyolence restrayne theyr selfe fro synne / and euer be besy to make the bodye obedyent to the soule. All those haue an holsomme pourgatory in thys lyfe. It is moche more profita∣ble nowe to pourge oure synne / and kytte it awaye than to abyde the pourgacion therof with the fyre of Pourgatory. Verely we deceyue our selfe by in∣ordynat loue that we haue to owre selfe. what shall the fyre come to deuoure but thy sīne. Euer the mo¦••••e thou sparyste thy selfe nowe / And so folowyste

the sensuall appetite more greuouse shalbe thy pey∣ne afterwarde and more greuouse the fyre. And ther¦fore loke what thynge man more greuously offen∣deth in / and therin shalbe his more peyne. ¶ The flouthfull persone shalbe punysshed with brennīge broundes. The glottone that hathe consumed me∣tys / and drynkes superfluously to the detryment of theyr body / and the iniurie of the pore that famys∣shed for hunger / than shall they famysshe for hun∣ger in so moche that yf they wolde desire a drope of water to mytage that excedynge ardore / that they shall suffre / than it shall nat be possyble to theym to obteyne it. ¶ The lecherous people / and the inor∣dynat louers of theyr lustys shal be cōpelled to drin∣ke the stynkynge / and abhomynable inflamed py∣che / and brymstone. And the enuyous people shall wayle / and howle as wode hundes. And so euery si¦ne shall haue his propre torment / & peyne corespon∣dynge to hym. And the obstinate prowde / & coueti∣fe persons shalbe replenysshed with al confusion / & penury. There shalbe one houre more peynful and greuous / than here a hundred yere in bitter penaū∣ce. There shall neuer be consolacion ne rest to those that be dampned / or shalbe dampned: but here the troubled persons haue somtyme aleuiaunce of their peynes / and consolacion of their frendes. Be nowe besie & sorye for thy synne that in y^• day of iugement thou maiste haue suerty with holy sayntes wheche than shall stande in great constaunce ageynst those that haue vnryghtously vexed theym. And loke as

they be nowe iuged of other men so than shall they ••••ge other. Than the pore obedient soule shal haue greate confidence / and the obstinate prowde man shall quake / and fere on euery syde. Than shal they be reputed wyse that haue lerned in thys worlde of our lorde to be abiecte / and dispised. Than shall all tribulacy on pacyently suffered be full profitable / & euery iniquyte shall trouble the auctor therof. Thā shall euery deuoute soule ioye and euery wiked cre¦ature shall wayle and mourne / than shal the flesshe that hath ben with reason chastised be more gladde than if it had ben alweye in delectacion and plesure than the vyle vesture shall shene & the glisterīge gar mentis shalbe derke and vyle / and the pore cotage more of pryce than the great gloryous palys edifi∣ed for pompe / and pryde than shalbe more allowa∣ble a constant pacience than allvsurped power than shall the true obedience of a meke religious soule be more exalted than any worldly cautelous prudence than shall a clere conscience be more ioyfull than the arrogance of poetis / or philosophers / than the con∣tempt of riches be more of price / than the treasoure of all the erthe. Than thou shalt haue more delecta¦cion in deuoute prayer than in the delectable fedīge And thou shalt more reioyce of the sylence that thou haste kepte than of thy longe su{per}fluo{us} spech. Than shall thy hooly werk is be moche more of pryce than the faire and plesaunt wordes. Than shal a strayte life & peynfull be more {pro}fitable than al wordly de∣lectacōn. lerne nowe to suffre smale tribulacyons y^t

than thou maist be deliuered from greate tribulati∣ons. It thou wylte in any wise by continuaunce of thy synne order thyselfe to the fire make experience Putte thy hande in the fyre: If thou may nat suffre thys lytell peyne: howe shalte thou endure to suffre thy hole body perpetually to be putte in the fyre If nowe a lytell possyon make the so pacyēt what shal the intollerable peynes of helle do to the. Than gy∣ue hede thou mayste nat haue the full pleasure bodi∣ly here / and in the lyfe to come the habundaunce of spyrytuall ioye. Therfore if thou wylte afterward regne withe Cryste in perpetuall pleasure folowe hym here in thys lyfe with penaunce. It thou had∣dest lyued frome the begynnynge of the worlde to thys daye in all honour and pleasure that were pos∣syble to be hadde in this lyfe they shulde nowe be al paste: as a dreme that shortly apperethe / and soone ys forgotten. And if thou shuldeste lyue nowe lyke∣wyse to the worldes ende / and than departe what shulde remayne of these pleasures nothinge. Than we maye conclude that all wordly pleasure ys but vanyte / and all other thynge in thys worlde ys va∣nyte sauynge the loue of god / and hys seruyce or a thynge ordred to these. That sowle that loueth god with all hys herte / nouther fereth dethe inordynat∣ly tormentes / iugement / ne helle. For persyte loue hath sure passage to owre lorde. who someuer hath delyte to offende it is no meruayle if they drede de∣the / and theyr Iugement. ¶yet yf the loue of god maye nat wythdrawe the frome synne / than yt ys

good & expedient that thou cesse of synne for the fere of the peynes of helle. And that {per}sone that p̄ferreth any wordly loue before the loue of god can not lōge stande in the state of grace: but he shall sone be tied in the snare of the deuyll.

¶ The .xxv. chaptre of the feruent emandacyon of all the life of man.

LOke that thou be wakynge & dilygent ī the seruice of god & thou relygious soule remē∣bre bysely whether thou arte come / & why thou hast forsaken the worlde. was it nat for that intent that y^u shuldest become a spirituall man / or woman / and to loue / & serue god only. Therfore incyte thy selfe to haue feruoure to spirituall profite. For thou shalte shortly receiue thy rewarde for all thy labours and in that heuenly inheritaunce shalbe nouther sorowe ne fere. Nowe labour a lytell / & than thou shalt fide great reste / & perpetuall gladnes / if thou wylt feith∣fully / & feruently abide in v{er}tuous labour thou shalt fynde without dowte that our lorde shall feythfully & habundauntly rewarde the and haue hope that y^u shalt come to victory. But it is expedient that thou therin haue nat to great suerty: lest thou be necligēt or exalted therby in thy mynde. There was a cer∣tayne persone that was oftymes folowynge in hys mynde betwene fere & hope / and on a tyme beynge full of anguysshe & sorowe in a churche fell prostrat to the grounde seyinge these wordes. O if I myght knowe whether I shall perseuer / & ouercome thys great temptacion that I am in. he herde anone the

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answere of our lorde shewed to hym in his soule sai¦ynge. What woldeste thou do if thou kneweste that Do nowe that / as thou woldest do than: and ther∣by thou mayste haue suerte. And so anone he was reconforted: and commytted hym selfe to the wyll of god / and of his flowynge and vnstedfast mynde was paysed / and wolde nomore by curious inquy∣sicy on desyre to knowe what shulde befalle to hym in tyme to come: but rather he studyed to know the wyll of god / he studyed to conferme hys wyll to the wyll of god: as well in the begynnynge as in the en¦dynge of euery dede that he shulde do. The {pro}phet Dauid exortynge euery man to vertue saythe. Do well and hope in god Inhabyte the erthe and thou shalte be fedde with frutes therof. The contynuall gruge and laboure of temptacy on and trybulacion wythdra weth ryghte many frome profyte and fer∣uent emendacy on. Verely they that inforce theyre selfe wyth myghty apply cacyon to ouercome those thynges that be greuous and contrarye to the hel∣the of theyr soules: they profite in excedynge other / and man in mortyfiynge of hys sensuall partes and ouercomynge of hymselfe therin specially he profy∣teteh & cometh to more habundaunce of grace but e¦uery man hath nat in lyke to ouercome or to morty∣fie. A feruent louer of god if he haue mo and greati passions or lettynge shall more spyritually profyte than y^e v{er}tuous {per}sone y^t hath lesse feruour to vertue There betwo thynges that specyally helpe a soule to come to vertue to withdrawe it selfe violently fro

those thynges that corrupte nature is enclyned to & ••eruently to labour for that grace or v{er}tue that we {per}∣••eyue we haue. moste nede to. Gyue hede in any wi¦se that thou auoide those vyces in thyselfe that thou arte moste greued or myscontent within other mē: and be glade to gether vertue of euery vertuo{us} cre∣ature as the hony Be gadrethe hys hony of diuers floures so consider all those that thou arte cōuersāt with. Chese of echone of them some vertue refusige theyr vyce take the fayre floure frome the brambell and hurte nat thy hande of the thorne. And it happē the to be hurte indeuoure thy selfe to be recouerede without delaye. as thyn iye considereth the warkes of other / so thou arte noted of other. O howe iocun∣de / and mery is it to be conuersaunt with company of honest name and fame / feythfull / and ferue•• in the loue of god. And contrarye wyse it is gr••••o{us} to be accompanyed with tho that be disordered bothe to god and man: that nouther as louer•• •••• feithfull subiectes haue complenisshed those 〈◊〉〈◊〉 that thei be called to. Howe inconuenient 〈◊〉〈◊〉 is a {per}sone to be neclygent in those thynges that he is called to of our lorde: and to gyue hede to those thynges that he is nat bounde to. Reduce to thy remembraunce the state of thy perfeccion y^t thou ••••t called to the y∣mitacion of iesu criste or seruice: Cōsider well his li¦fe & how ferre thy life discordeth therfro & y^u shalt fi∣de thy selfe no good dyscyple nor scoler hut rather a ••••uynde or a postata. That relygious soule that de∣uoutly exercyseth it selfe ī the lyse and passiō of oure

lorde shall fynde therin all thynges {per}fitable & neces¦sarie for it & habundauntly & shall nat nede to seche any better thinge / than in thys lyfe is conteined O that soule that myght alweye haue the remembrāce of Iesu crucifyed: how sone & sufficiently shulde yt be enfourmed with knowlege necessarie: A feruent rely gius soule paciently suffreth & obserueth those thynges that be cōmaunded to it / And a necligente & a remysse religious soule hath tribulacy on vpon trybulacion / and suffreth anguy sshe & tribulacy on on euery party / & that is for it lacketh inly cōsolvcy∣on / and is cestrayned from ourwarde cōfort. That relyyious persone that lyuethe without discyplene is redy to fall to ruyne. And that man that euer se∣keth more large maner ane liberte in his lyfe: shall be alwey in anguyss he & trouble / and euershal dys∣plese hym outher that lyfe / that he hath begonne or elles for he hath lefte a better. Take hede howe ma∣ny religious people for the loue of god & euerlastīge ioye & liberte nowe obediently lyueth vnder the ru∣le of strayte religion. They be withdrawen from y^e worlde / and desyre nat to be greatly conuersaunte with the worlde they be porely fedde / content wyth vyle / & grosse clochynge: they labour moche & speke but lytell superfluously / they watche longe and so∣ne ryse: longe in prayer / and holy redynge of frut∣full doctrine / and y^t they may come to euerlastynge liberte. They kepe theyr selfe fro the space of thys shorte lyfe vnder obedience and in pryson. Cōsyder the holy orders of relygyon bothe of men & women

as those of the charterhouse / obseruauntis / minors ••••minores holy ankours & ankeres how besily thei ••bou•• nyght & day to plese & serue our lorde. The∣se quicke examples of so great multitude shulde in∣duce the to be a shamed to be so indeuoute & remysse in the seruyce of god. O howe iocunde & plesaunt a lyfe shulde it be to a soule that had no wordly thīge to do but loue god contynually with all hys herte in warkes and wordes. O if we myghte contynue in this lyfe without bodely refeccion as etynge & drin ••yngeslepynge / or any other bodely necessires and gyue hede only to holy medytacion & gostly fedīge & ce••eccion of o••re soule / than we shulde be moche happy than we be nowe in seruynge / & attendynge more for bodely thynges than gostly {pro}••ite. whann man cometh ones to that perfeccion that he secheth consolacion of no creature / than begineth he to ha∣ue a spirituall tallage in god. and whan he is contēt with euery fortune as well with aduersite as {pro}spe∣ryte conformynge and referrynge al his warkis to god to serue & obey to his will. Euer remembre the ende of euery thynge that thou begynnest and also that tyme loste can nat be recouered and thou shalt neuer obteyne vertue without labour & diligence & whan thou begynnest to be remysse in spirituall la∣bours than thou begynneste to waxe euyll. If thou applye thy selfe spiritually to more vertu thou shalt fynde greate pease and than by grace of god & loue that thou hast to vertue thou shalt fīde the spiritual exercyse in vertue euermore delectable / & lyghter A

feruent & louynge soule is euer redy to all thynges that be expedient to the plesure of god & spiritual {pro}∣fite of it selfe. It is more labour to resist vyce and i∣ordinate passions / than to be occupied in bobely la∣bours & if thou wilt nat gyue hede to auoide y^e lesse synne thou shalte sone be enduced to the more. And whan thou hast brought the day to the euyntyde in v{er}tuous occupacion without any gret displesure to to our lorde than thou maiste be glad & suerlyetake thy rest in hym. And euer before all other soules gi∣ue hede to thyn owue soule excite & moue thy self to v{er}tue / & what so euer thou doest be neruer neclygēti those thynges that be necessary for thy soule & loke howe moche thou desirest to {pro}fite / & so moche aplie thy selfe vyolently to gostly & spiritual labours. and thus endeth the first boke of Iohn̄ Gerson of the I∣mytacion of Criste.