¶ The meditatonns of saint Bernard▪    

Full profitable been to us travailing pilgrims and freyll sinners the fruitful works and treatises of holy faders. The which call us fro the way of darkness. of sin to the way of rightwiseness. And teach us the straight way to the end of our pilgrimage. theverlasting bliss of heaven. Wherefore among those said works & treatises. I have to th'honour of god & profit of his people/ chose to translate fro latin in to englys the one sweet & devout treatise. moche profitable/ both to the lovers of this trowblous/ short. & unsure life. And also to the lovers of the everlasting blessydfull life in the kingdom of heaven. Called the Meditations of saint bernard▪ whereof I forbid to unlearned presumptuous correction. And meekly submit me & my work to chartable correction. beseeching the readers to vouchsafe pray for me & the enprynter or writer hereof to do their devour diligently. And by cause I would have so good & so profitable a thing common to many. and also by cause that hastily after the translation hereof before it was duly correct & ordered. it was by devout persons transumpte & copied I wot not how oft aeynste my will/ Therefore have I now the year of of our lord jesus christ. M. CCCC.lxxxxv. & the twelve day of the month of September. for to avoid & eschew the jeopardy & hurt that may come by that that was not duly corrected. put it more diligently corrected & ordered to the enprynter. In letting & destruction of all other copied after the foresaid uncorrected translation. And I counsel & exhort all that have those same/ to leave them as doubtful & jeoperdous: And take this more diligently ordered & corrected. It is not hard to know the one fro the other. For they differ both in number of chapytrees & in rubrysshes of the same. The uncorrected was divided in to xxv chapters. Whereof the first had no special rubryshes. The second chapter of the same began thus. ¶ Our mind soothly is the image of god/ or else thus ¶ The mind soothly is the image of god. And his rubryshe was this. ¶ That the mind of god is called the image of god/ But this that is corrected more diligently is divided & parted in to xviij chapters only. whereof the rubryches follow. her in order.   


¶ How man by knowledge & understanding of himself may know god. And how the soul of man is the image of god. cao. primo  
¶ Of wretchedness of body▪ and of the dreadful judgement. cao. secundo  
¶ How a sinful soul is vexed and troubled after her departing fro the body. cao. .iijo.  
¶ Of the dignity & noblesse of man's soul. Of the wretchedness of the body. And how wretched the soul is made by the body. cao. .iiijo.  
¶ Of the misery & wredchydnesse of man in his conceiving/ his birth/ his life & his death. Of the nobles of the soul. And of the sudden mischief of wicked men. cao. vo.  
¶ Of death and also of the pains of wicked men after their death. cao. .vio.  
¶ Of the reward of blessed souls. And of the joys of heaven. cao. .vijo.  
¶ Who is able to have the joys of heaven. viijo.  
¶ Of chartable love of thy neighbour. cao. .ixo.  
¶ How we should pery love and worship god/ and think on him. cao. .xo.  
¶ Of man's heart. And of profit in reading holy things. cao. xio.  
¶ Of wavering & unstableness of the mind and thoughts. cao. .xijo.  
¶ The cause and the remedy also of wavering of the mind. And of confession cao. .xiijo.  
¶ Accusing by confession of diverse sins. xiv.  
¶ Of three ghostly enemies. the flesh/ the world/ & the devil. And also of their temptations & resistance against them. cao. .xvo.  
¶ Of the malice of the devil. And how he tempted man by the flesh cao. .xvio.  
¶ Of the bliss of heaven. cao. .xvijo.  
¶ Of despising of worldly thynges·s Of the old man. And of the pity. gentleness and mercy of god Capytulo. .xviijo.    

¶ The medytacyens of saint bernard  

¶ How man by knowledge & understanding of himself: may know god. And how the soul of man is the image of god.  
MAny there been that know & understand many other things. & yet they know not their own self. They take moche heed to other. but they look not well to themself. They leave their inward & ghostly things. and seek god among outward things. the which is within them. Therefore I shall torn fro those things that been outward to inward things. & from inward things I shall life my mind to things above/ that I may know whereof I came. and whether I go what I am. and whereof I am. And so by knowledge of myself. I may ascend & come to the knowledge of god. For the more I proyffyte in knowledge of myself. the more nigh I draw to the knowledge of of god ¶ On the inward man's behalf I find three things in my soul whereby I remember/ behold & desire my lord god The which been. the mind. the understanding/ & will or love. By the mind I remember him. By the understanding I behold him ghostly. And by will or love I love and desire him. When I remember god I find in him in my mind. & feel therein in him sweetness & plesyre of him. like as he vouchsafe to give me. By the understanding I behold in him what he is in himself. what in holy angels/ and what in his blessed saints. what in his creatures. & what in mankind. In himself he is incomprehensible for he is both beginning & end: Beginning without beginning/ & end without end By myself I understand how he is comprehensyble when I may not attain to understanding and knowledge of myself whom he hath made. In holy angels he is pleasant and desyderable. For their desire is alway to behold him. In saints he is delectable. For they happy & blessed delight them in him continually. In creatures he is marvelous. For by his might & power he createth all things the which he governeth most wisely/ & dystrybutyth most benignly: In mankind he is amiable & lovely. For he is their god· & they been his people. And he dwelleth with them as in his own temple and they been the temple of him. Who somever hath mind and thinketh on him/ understandeth him and loveth him. he is with him. soothly we own to love him moche. sith he hath loved us so moche/ & made us after his own image & likeness & so hath he done to none earthly creature. soothly it behoveth that the thing that is made after an image to be according and like to the image or similitude that it is formed after/ and not to have unworthily the name of an image in vain. Therefore let us show in us th'image of him in desiring of peace and regarding of troth. let us hold and keep him by perfit love and charity in our mind. let us bear him in our conscience and to him present in every place let us do due reverence and worship.  
¶ Our soul soothly is the image of god/ for asmuch as it is apt and meet to take and receive him and may be partner of him. It is the image of him. not only that it remembreth itself understondyth or loveth itself. But by cause it may remember/ understand. and love him. which made it. And when it so doth. then it is wise. For soothly there is no thing more like to the high wisdom of almighty god. than is a reasonable soul/ which by mind understanding and love resteth in the blessed trinity. In which she may not rest and abide. but if she remember him/ understand and also love him. ¶ But if she think diligently on her lord god. after th'image of whom she is created and made. And understand/ love honour. and worship him. with whom she may eternally abide and rest in perfect joy and bliss. soothly that soul is right happy and blessed in whom our lord findeth resting. And in whose tabernacle he dwelleth and resteth. That is an happy soul that may say. My lord & maker hath rested in my tabernacle. Soothly he shall not deny to such a soul the everlasting rest of heaven. O why thenne look we not in ourself: but seek our lord among outward things: the which is with us/ if we will be with him. soothly he is both in us and in us. but that as yet is by faith: unto such time as we may deserve to see him clearly We know (saith the apostle) that by faith christ abideth in our hearts. By faith I remember my maker/ I worship my merciful redeemer. and abide my saviour. I believe that he liveth in all creatures/ that he dwelleth within me. And also I trust to know him in himself: the which is moche more blissful & joyful than all these been. For soothly to know perfitly the father/ the son/ & the holy ghost is everlasting life/ perfit bliss & exceeding plesyre. For the mortal eye hath not seen/ ne ear herd ne man's heart understand clearly and perfitly how moche clearness. how moche joy. how moche sweetness we shall have in that blessed sight when we shall behold face to face him that is the light of all bright thing. the refuge and rest of travelers & labourers the receiver and keeper of them that torn to him/ the very life to all that live. And the crown of them that overcome their ghostly enemies. Thus I find in my soul the image of the high & glorious trinity. to the which most high & glorious trinity: I own to refer and orther all my life. that I may remember him and put my pleasure & contemplation in him. The soul is the image of almighty god that which containeth three things. the mind. the understanding: & will. To the mind we attribute & put all thing that we learn or know though we think not always thereon. To the understanding we attribute all that we know is true. the which also we commend & put to our mind. By the mind we been resembled & like to the father/ by understanding. to the son/ & by will or love to the holy ghost. for there is no thing in us more like to the holy ghost. than is the will or true love. For true love is the yeft of god more nor so precious that there is no yefte of god. and it is able & excellent than it is. For true love that cometh of god. and is god himself: is properly called the holy ghost: by whom the love of god is diffused & spread in our hearts. And by whom all the holy & blessed trinity dwelleth and abideth in us.   

¶ Of wretchedness of the body and of the dreadful judgement. cao. secundo  
ON the outward man's behalf I am comen of my faders. the which have made me the child of damnation before they have made me the child of nativity. Sinners in their sin have begotten a synnarr. whom they have nourished of their sin. Wretches have brought forth a wretch in to wretchedness of this world. I have not of them but wretchedness and sin and this corruptible and rotlewe body that I carry about. And soothly I haste toward them the which by bodily death be passed out of this world: When I behold their sepulchre and graves I find not else in them but powder. worms/ stench & loathsomeness. Such as I am now they were but lately and such as they be I shall be hastily. What am I A man made of loathsome and filthy matter turned in to flesh/ weeping & wailing put in to exile of this world. And loo now I die full of wickedness/ abomination & filth. And hastily I shall be presented before the strait judge to give a count & reckoning of my works. Woe shall be to me wretch when the day of dreadful judgement shall come. & the books shall be opened wherein all my purposes desires & thoughts shall be rehearsed in the presence of almighty god. Thenne shall I stand quaking & trembling in the judgement before our lord. casting down mine heed as greatly abashed in my conscience when I remember mine unkindness & trespasses. and when it shall be said of me. behold this man and his works. then shall I have in mind all my duties & sins. For by the providence & virtue of almighty god it shall be so ordained that every man's good deeds and evil. shall be reduced & called again to his mind & they shall be showed with a marvelous swiftness: that his knowledge may accuse & excuse his conscience. And thus shall every man be judged For every man shall be judged of his deeds. & every man's secretis and brevities shall be showed to every man. Such as we will not for shame confess. shall be showed to all men. And all that ever we colour here by dissimulation: shall be burned there with the vengeable flame of fire. For the cruel & wood fire shall be let lose & rain at liberty. And the longer that our merciful lord abideth us. & of his great gentleness giveth us space to amend our life. the more straighter shall he punish us by rightwiseness/ if we will not amend. wherefore love we thenne so much & covet the life of this world. in the which life the longer we continue & abide/ the more evil we do & sin. And the longer that we live. the more blame we deserve. For evil things & shrewdness increase & grow daily. & good things been withdrawn. Man is in continual variation & change/ now in prosperity now in adversity: & wot not when by death he shall be put therefro. For like as a star with bright beams moveth swiftly/ and suddenly vanished away & as a spercle of fire is quenched & turned to ashes So doth this bodily life. as we may well see if we take heed: ¶ For when a man liveth merely this world. And trusteth so long to endure. disposed & ordaineth many things to be done in profess of long tyme. suddenly he is ravished with death/ & unware without provision he is take fro the body   

¶ How a sinful soul is vexed and troubled after her departing fro the body. cao. .iijo.  
When the soul with great fere & moche sorrow is departed fro the body. angels come to take her & to present her tofore the fearful judge. And thenne she remembering her evil & wicked works the which she died by night or day trembleth quaketh/ & looketh how she might escape or flee. & desireth truesse saying. O give me space. though it be but an hour. then shall the works as in manner of speaking say. Thou hast wrought us. we been thy works/ We shall not lose the. but abide still with the & go with the to the judgement And they shall accuse her of many sins & trespasses. and sholl find many false witness against her all though true witness were sufficient to her damnation.  
The evil fiends with fearful look and terrible countenance shall fear her and purswe her with great cruelty and woodness and shall catch her with great dread and fear. and hold her still if she be not delivered from them by the help & succour of our lord. Thenne the soul beholding the eyen the mouth & other bodily wits closed and spered: by whom she was wont to pass forth to take her sports & pleasure in worldly things: shall return to herself. And when she seeth herself alone left naked without body: smitten with great fere and dread. she shall fail in herself by despair. And by cause she foolishly left the love of god for the love of the world and fleshly plesyre: she shall be forsake of our lord like a wretch in that time of so great need of help. And shall be delivered to the devils to be punished and tormented cruelly for her misdeeds.  
¶ On this wise is the soul of a sinner not knowing the day ne the hour of his passing. ravished with death: & spared & departed fro the body. & trembling & quaking she passeth of her journey full of sorrow & wretchedness. And having none excuse to allege and show for her sins: she trembleth for dread to appear before almighty god. She is smitten with great and wonderful fere: & vexed with many troublous thoughts when at her departing fro the body (all other things set a side) she considereth only herself: & him to whom the time draweth nigh that she must give accounts & reckoning And knoweth that he may never be declined ne changed from rightwiseness. she considereth well how straight a judge shall sit on her. & what reasons she shall allege and put for her discharge in counting of her life at so straight a judgement. & of so precious justice. And though it be so that she remember no thing/ ne find in herself any offence whereof she should be feared & dreadful. Yet when she shall come before that straight judge she feareth there be somewhat that is not in her remembrance Her fere & dread increaseth & waxeth the more. when she thinketh that she could not escape that time of this life without sin. And also such works as she thinketh be good & commendable that she hath done in her life. yet they be not all fawtles if they should be straightly judged. pity & mercy set a side who can consider & call to mind how many evil works we do by process of little tyme. And what good things we by our negligence leave undo/ soothly like as i● is sin & trespaas to do evil. so it is a miss & default to leave good things undo And so it is great hurt & peril to us when we neither do well ne think well. But suffer our mind to be occupied about trifles & things that been variant & unprofitable. soothly is is full hard to keep our mind surly from evil thoughts. it is also very hard to be much occupied in worldly things without sin. And therefore there can no man judge & rebuke himself perfytly· For he is so much occupied & troubly with so many thoughts that he in manner knoweth not himself. so that he knoweth not well what he doth or suffereth. Wherefore he is smite with sudden fere & dread in his conscience at his passage out of this world. For though he find no thing to his knowledge that grieveth his conscience. yet he dreadeth such things as he knoweth not ne hath in his remembrance.   

¶ Of the dignity & noblesse of man's soul. Of the wretchedness of the body. And how wretched the soul is made by the body. cao. .iiijo.  
O Thou soul of man adorned with th'image of god/ made fair & bewtevous with his similitude/ spoused and wedded to him by faith. endoured with his holy spirit/ redeemed with his precious blood. deputed and put to be kept with his blessed angels/ partner of his joy & bliss/ the Inherytoure of his goodness/ endued with reason & understanding. What plesyre hast thou to be so conversant with the vile body. whereby thou sufferest so much grievance. tribulation & pain. By the body thou art punished for the sins of other. & thou art brought to nought & repute a thing in vain & of little valour. That carcase that thou lovest & cheryseste so moche & with whom thou art so conversant is fowl & loathsome matter turned in to flesh covered with freyll & unsure beauty/ and hastily shall be stinking & rotten carrion and meet to worms For though man exalt and magnify himself never so much: yet he abideth still a foul & unclean carcase/ Certainly if thou consider well what filth avoideth by thy mouth/ thy nose & other parts of thy body. thou sawest never a fouler dounghyll. If thou will number & count all his wretchedness how grievous it is oppressed with the heavy burden of sin bound & fretted with vices. moved & styled with concupiscence. travailed and troubled with divers passions & affections/ defowled with Illusions. ever p●●oe & ready to evil. & hasty to every vice thou shalt find it full of shame & confusion. thorough the flesh man is made like unto vanity For thorough it he is infect with the vice of concupycsence & unleeful desire. Whereby he is kept as thrall in bondage/ and made so crooked that he loveth vanity. and werked wickedness   

¶ Of the misery and wretchedness of man in his conceiving. his birth/ his life. and his death. Of the noblesse of the soul. And of the sudden mischief of wicked men. cao. .vo.  
MAn takehede what thou were before thy nativity. What thou art fro the beginning unto thine ending. And what thou thalte be after this life. O man first filth & loathsome matere/ afterward a stinking sackful of dung/ And at the last meet to worms to gnaw on in the ground. How shouldest thou be proud/ soothly thou was first as nought. thenne thou made & brought forth of vyse and filthy matter/ wrapped in unclean clothing & garments in thy mothers womb/ where thou was fed & nuorysshed with a fowl loathsome matter. And thy cote was not very honest ne pleasant. thus clad & nourished came thou to us/ And yet thou haste not in mind. how vile and wretched thy beginning was. For beauty/ favour of people youth. & riches/ make the that thou knowest not what man is. The which is not else but fowl and stinking matter/ A sack of dung. & finally worms meet/ Whereof then is man proud that is conceived in sin & brought forth with pain. living in moche labour & vexation/ & finably must needs die. Thus is man turned in to vermyn. stench/ & abomination. And every man is turned in to no man. Wherefore then art thou proud man considering that thou was sometime vile & foul seed & blood coagulate in thy mothers womb/ afterward brought forth. jeoparded & put to. wretchedness of this life & to sin. and finally shall become worms and meet to worms in thy grave. O thou dust & powder. wherefore art thou proud that art conceived in sin/ brought forth with wretchedness. livest in pain & tribulation. & shalt die with angwysshe & vexation. Whereto fedeste that thy carcase so deliciously with precious meetes·s & adurnest it with so gay & precious garments. that which within few days shall feed worms in the sepulchre/ and leavest thy soul naked & bare of virtues & good works. that is to be presented tofore almighty god & his blessed angels in heaven. O why settest thou so little price by thy soul. & cheryssheste more thy body than it. soothly it is great abusion that mistress lady to serve & to be kept in subjection & the hondmen to rule & have domination. For soothly all the world may not be esteemed & reputed rightfully to the value & price of one soul. For our lord would not give his life for all the world. the which he gave for man's soul. therefore the price of the soul is great. what commutation & change then shall thou give for thy soul. that givest it for nought. Died not the son of god resting in the bosom of his father descend from his regal seat to deliver her fro the power of the devil. the which when he saw teyed & fettered with snares of sin. & in point to be lost & devoured with fiends/ and damned to perpetual death. he had petty on her & wept/ for her that could not weep for herself. And not only wept. but suffered himself to be slain to redeem her with the ransom of his precious blood. ¶ O thou man mortal. behold how precious an oblation was yeven for the. Take heed man & understand how moche noble thy soul is. And how grievous her wounds were/ for whose health it behooved christ that was god & man to be so grievously wounded. If they had not been mortal wounds & of death everlastyyge. the son of god should never have suffered death to hele them. Beware therefore that thou vylupende not & set at little the hurt & pain of thy soul. of whom thou seest that high majesty of god have so great compassion. He mourned & wept for the. Weep thou. & wash thy bed every night with compunction of heart & plenty of tears He shed his precious blood for thee/ shed thou thine for him by daily punishment of thy body. Which sith thou mayst not spend at ones by martyrdom or death for love of him. At the least wise spend it by more ease. but by more longer mardyrdome. Take no heed ne regard to that unleeful concupisbence of thy flesh. but by the ghostly desire of thy soul. O how glorious shall the soul be when it shall torn to his lord/ if it be not defoiled with the flesh but hath washed away all filth. and is made pure and clean. peradventure thou wilt say that this is an hard thing. I can not despise the world. & hate mine own body/ I pray the tell me where be the lovers of the world that sometime dwelled among us. of whom there remaineth not but powder & worms. Take good heed what they be now and what they were sometime. They were men as thou art. eat. drink. and made merry. And spended their days in pleasure. And in a moment they be descended to the pit of helll And here their bodies been deputed to worms. and thyer souls to hot fire unto such time as they felsshypped and joined together again in an unhappy company. be put to everlasting fire/ The which were fellows in sin & wickedness. for like as they were knit together in one will & pleasure in sin. So shall they be punished with like pain. ¶ What hath profited them vain glory. short mirth/ worldly power: or domination. fleshly pleasyre/ false & unsure richesse. great household & wicked concupys●●nce. Where is their mirth. where is their play and sports. where is their boast. where is their pride. Behold what sorrow & wretchedness. cometh of so great mirth and gladness: What pain followeth ●o 〈◊〉 〈◊〉/ They been fallen from joy & mirth in to great mischief and high tormentynges. And like as it befell to them. so it may befall to the. For thou art a man. earth made of earth. Man cometh of earth. of earth thou art/ Of earth thou livest. and in to earth thou shalt be turned when thy last day cometh. The which shall come hastily. And peradventure it shall come this day. O sith we been but filth and dung and earth the which shall ●orne to earth/ How or where of may we be proud.   

¶ Of the death. and also of the pains of wicked men after death. cao. viᵒ.  
Certain it is that thou shalt die/ but it is uncertain/ when/ how or. where. For death maketh him ready against the in every place. and if thou be wise thou wilt alway make the ready against him wheresoever thou be. Of all things that been uncertain. there is no more uncertain than is the hour of death. And there is none thing more certain than death is. For death is sure & undoubted. but the hour of death is privy and unknown. If thou live after the flesh. thou shalt be punished in the flesh If thou desire precious clothing. vermyn shall be strewed under the for fresshnes of thine array. & thy covering shallbe worms. He that loveth better worldly things than god. gloteny better than abstinence/ followeth the devil. & shall go with him in to everlasting pain/ but if he amend. What morning trowest thou what sorrow & heaviness shall be. when wicked people shall be departed fro the blessed company of saints fro the sight of god/ & shall be taken in to the hands of devils. & go with them in to everlasting fire. where they shall abide ever▪ without end in sorrow & wailing. soothly they banished & outlawed far fro the blessed country of paradise. shall be tormented in perpetual pains of hell They shall never see light. Never have succour/ ne refreshing: but by thousands thousands years they shall be crucyat & cruelly tormented in hell/ & shall never be delivered fro thence. Where the tormentor is never weary. & he that is tormented shall never die. The fire wastyth & punysshyth there on such manner. that it ever reserveth dampened people. The tormentynges been done on such wise: that they are ever renewed/ For every man that is dampened shall suffer pain in hell according to his sins. And those sins that be like: shall be punished with like pain. No thing shallbe herd there but weeping sighing: sorrowing/ wailing. morning: & gnashing of teeth. There shall nought be seen but vermyn: lothly & fearful faces of tormentors/ & the foulest & most ugly fellowship of fiends. Cruel worms shall gnaw within the heart. There is exceeding sorrow: abominable stench/ wailing confusion wonder & huge fear. & wretches shall brenne in everlasting fire alway without end. They shallbe crucyat & tormented in body with fire: & in soul with the worm of conscience. There shallbe sorrow intolerable: incomparable stench/ & horrible dread. Death both of body & soul: without hope of meecy. & forgiveness: But they shall so die that they may ever live. & they shall so live that they may ever die. Thus man's soul is tormented evermore in hell for his sins: or else put in paradies: for his merits & good deeds. Cheese we then one of these twain▪ other to be tormented evermore with wicked people/ or ever to joy & make merry with holy saints. soothly both good & evil. life & death be put before us. that we may extend & put forth our hands whether we will. And if it be so that that dreadful tormentynges make us not feared: At the leyst way let the great rewards of joy excite and stir us to goodness.   

¶ Of the rewards of blessed souls. And of the joys of heaven. cao. .vijo.  
THe rewards of blessed men been to behold god: to live with god/ & to live of god. To be with god: to be in god/ and to have god that is most noble and sovereign goodness. There is perfit felicity: perfit mirth & joy/ very liberty. perfit charity: perpetual surety/ and sure perpetuyte There is very and true gladness: of cunning plenteousness/ all beauty & fairness. & all beatitude & blissfulness. There is continual peace: truth/ & charity everlasting light: virtue/ & honest: Inestimable joy & mirth: exceeding sweetness/ & life without end. etnall glory: laud/ quiet. rest: love/ sweet concord. & unity. In this bliss shall he abide evermore with our lord: in whose conscience shallbe found no sin. He shall behold him at his own liberty. He shall have him to his great pleasure and sweetness. And he shall be knit to him in love. to his great mirth & gladness. He shall live in eternity. shine in truth/ & joy in gladness. And like as he shall have in abiding perpetuyte. so he shall have cunning & knowledge without difficulty or hardens. & in perpetual rest everlasting felicity. soothly he shall be the cytezyn of that holy city. where angels been cyteyzins. where almighty god the father is the temple. and his son the light/ and the holy ghost is the love & charyte· O heavenly city/ a sure mansion. a country containing every thing. pleasant & delectable. Whereof the people live without strife or grudging/ the dwellers live in quietness & rest/ where men suffer none indigence ne scarceness. O thou city of god. how glorious things are spoken of the. All that ever dwell in the. dwell in perpetual joy & felicity. All been joyful of our lord whose countenance and cheer is meek/ whose face is fair & bewtevous & speech very sweet & delicious. He is pleasant to see. sweet to have and keep. and delicious to love. He is enough of himself fully to please & content us. And also of himself is a sufficient reward for our merits: There is no thing desired beside him/ For what some ever is desired. is found in him. It is great liking and pleasyre evermore to behold him. ever more to have him. And evermore to delight in him. And to be joined and knit to him ever more in perfit love. The understanding is made clear in him And the desire is purified to know and love truth. And is all the good and wealth of man. That is to know and love his maker.  
¶ What great folly then & madness causeth us to desire the bitterness of vices. & to follow perils of this world/ to suffer the unfortunes of this unstable life. And to be subject of the wicked tyranny of the devil. & covet not rather to flee to the blessed company of saints & felicity of angels. to the solemnity & feast of heavenly gladness/ and to the joy & sweetness of contemplative life. that we may enter in to the kyngnome of our lord. & see th'abundant ryhces of his goodness. There we shall rest in ace. & we shall see how sweet our lord is/ & ho● plenteous the multitude of his sweetness is. We shall see the beauty of eternal glory. the brightness of saints/ the honour & worship of the regal majesty. we shall know the power of the father the wisdom of the son/ & the most benign goodness of the holy good. And so we shall have knowledge of thou holy trinity. We see now bodily things by the body/ Also we know the similitude of bodily things by our soul. But then we shall see that soothe fast truth with clear sight of our soul. O blessed and happy sight to see almighty god verily in himself to see him in us. And to see us in him in blessydful joy & joyful bliss. We shall have all that ever we shall desire. so that we shall not list to desire any more. We shall be blessed with sweetness & love of him & delyciousnes of beholding him. The nobleness of the high felicity shallbe when the clear god heed shallbe known in his pure being. and thenne shallbe comprehended & known clearly the blessed trinity. that is incomprehensible. The brevities of the godhead shallbe showed openly. very god shallbe seen & love. And that sight & love fulfilling all the heart of man: shallbe the hole perfection of the felicity & bliss. One tongue shallbe common to all. mirth with out weariness/ one desire & eurlasting love. Truth shallbe showed clearly/ charity shall replenish & both the body & the soul shallbe fully sacyat. man heed glorefyed shall shine as the son. There shall be restful health. concord of body & soul. Angels & men shall joy to guider in one joy. speak together one speech. And be feasted all in one feest. The love shall not fail. ne be made less. There shallbe no sorrow ne pain for dyfferring of things desired but all good things be present. for the blessed presence of the majesty of almighty god is all things to them all. & containeth them fully in all that they desire. His power. that is almighty. wisdom. peace. right wiseness/ & understondyng·s shallbe common to al. In that perpetual peace shallbe no diversity of tongues or language. but a peaceable & a agreeable concord of manners & desires. In the flood of that pleasure the appetite heepyd & sacyat with plenteousness shall desire no more. There shall be so moche felicity and bliss. For there shallbe the heap or mough of felicity and bliss: exceeding joy and mirth/ & plenteous gladness.   

¶ Who is able to have the joys of heaven. viijo.  
But who is he that is apt and convenient to these joys/ soothly he that is a true penitent: A good obedient: a lovely fellow and a faithful servant. A true and perfit penitent is ever in sorrow and labour. He sorowith for his sins that been present & also that been paste. And labouryth diligently that he may beware & shone sins to come. For very true & perfit penance: is to sorrow for sins without sessing. He sorowyth for his sins that he hath done: that he do ne commyse no more such sins as he ought to sorrow and bewail fore. For he is not very penitent ne sorrowful: which doth and commysyth continually such offences as he ought to be penitent & sorrowful fore. Therefore if thou wilt be verily and perfitly penitent: cease of sin. And be in will & purpoos no more for to sin.  
¶ A good obedient submyttyth his will: and is refusing for leyff or for loath. And giveth him holy lie to our lord god. That he may say: Mine heart is ready good lord▪ mine heart is ready/ It is ready to do what so ever thou commandest it. It is ready with a beckening to obey readily at thy bidding And so it is ready good lord to serve the to minister & help mine neighbours/ to keep well myself and to rest in contemplation of heavenly things. ¶ A good & an amiable or a lovely fellow is diligent & serviceable to all. & noyous or grievous to none. He is diligent & seruesable/ For he is devout to god. benign & gentle to his neighbour/ and sober to the world. He is the servant of our lord god/ fellow of his neighbour. and lord of the world. He hath heavenly things that been about him to joy in. things that been equal to him to fellowship & company with. And things underneath him to serve him. He is noyous or grievous to none. but he dressyth and ordenyth low things to the profit of midward things. & to the honour & worship of things above/ subdued & following heavenly things. subduing and ruling earthly things.  
¶ A faithful servant is busy in contemplation of god. & keeping of himself. Therefore put all thy diligence to keep thyself well/ Thenne knowing that thine own diligence may never be sufficient to keep the without the help of god. call for the help of our lord. Then ask with devout prayer the defence & keeping of holy angels to behold in the the good. the pleasant and perfit will of thy maker. Purchase also with devout prayer the help of all that raineth with christ. ¶ Renne by each one singularly. Make thy supplication to them every one singularly. And cry to them & saye· Have mercy on me/ have mercy on me. specially ye that been my friends have ruth & pity on me. receive a banished creature▪ Nevertheless I would fain be your seruaunte· receive your brother and servant that fleeth to you for succour/ Your brother & kinsman in the blood of our merciful redeemer Behold a beggar standing at the door crying & knocking Open ye. and lead him to the king/ that I protestate & cowching low at his feet may show to him all my wretchedness and necessities that I suffer. ¶ At the last show thy heart with all the progeny & kindred thereof to thy prelate/ And let no sin abide in the that is not put away by pure and clean confession. Also put Ihesu christ upon thy heart as a seal. and the lock & keeper of thy life. whom christ keepeth the door of the heart and is the porter thereof. that all the housmenye of the heart go in and forth by him/ consequently there shall be thousands upon thousands of angels watching and keeping at the gates of thine outward wits. And there is no alyante & stranger so bold to break those terrible and fearful hosts for reverence of the keeper and usher/ and for dyffence and keeping of angels.   

¶ A pasynge good lesson for to increase in virtue and goodness. And of chartable love of thy neighbour. cao.: ixᵒ.  
SE that thou be a curious & a diligent tetcher of thy health & disposition discuss and examine well thy life every day. Take good heed how moche thou profytest. & how much thou lackeste/ & how far thou art from pure perfection How thou art in manners & conditions. How in deeds in thy desires/ And how like thou art to god. or how unlike. How nigh or how far thou art fro him. Not in long distance of places. but in manners & disposition. Study busily to know thyself. for if thou know thyself well. thou art better and more commendable/ than if thyself unknown thou knew the course of the stars/ the virtues of herbs. the complexions of men. the nature of beasts/ & had knowledge of all things in heaven. in earth/ and in hell. And therefore render the to thyself/ and if it be not alway. at the least wise sometime among. Rule & govern wisely thine affections & desires. Dress well thy deeds. And correct thine excess & misdeeds let no thing abide within the untamed & untaught. Put all thy transgressions & misdeeds before thine eyen. and ordain thyself before thyself as thou were another. And so wail and sorrow thyself: Weep for thy wickedness and sin wherein thou haste offended almighty god. and show to him thy wretchedness. Show to him also the malice of thy adversaries & enemies. And when thou offerest and presentest thyself tofore him in tears I pray the remember me/ For soothly sith I had knowledge of the in christ. I love thee/ and desire and beer with me the mention and remembrance of the thither were unleeful thoughts deserve tourmentynge/ and holy and honest thoughts deserve reward and meed. When I pray. I stand as a priest at the altar of god. & there have mind on the. soothly thou quytest me if thou love me. & make me partner of thy prayers & devout orisons/ I pray the let me be present with the in remembrance. there as that thou byddeste devout prayers before our lord for the and thy familiar and homely friends. ¶ marvel not though I said. let me be present/ For if thou love me by cause I am the image of god. I am as present to the as thine own person/ For the same thing that thou art. I am: soothly every reasonable soul is the image of god Therefore he that seeketh the image of god in himself. sekyth aswell his neighbour as his own self And he that findeth it in seeking in himself. perceiveth and knoweth it in every man/  
¶ soothly the sight and perseverance of the soul is the understanding and knowledge. Therefore if that thou see thine own person. Then thou seest me that am the same thing that thou art. And if thou love god. thou lonest me/ that am the image of god. And I in loving god. love the. And so while we seek oo thing and go toward oo thing. let us alway be present together in ourself. that is to say. in god in whom we love to guider.   

¶ How we should pray love/ & whrshyp god. and think on him. cao. .xo.  
When thou interest in to the church to pray & to worship god/ leave without the heap of flowing thoughts. and forget utterly cure & charge of all outward things. that thou may take heed to god only. For it may not be that a man speak any time with god. that talketh or chatteth softly with all the world. Therefore give attendance and take heed to him that giveth attendance & taketh heed to the. Hear when he speaketh to y●. that he may graciously here when thou spekeste to him Thus it shall be if thou apply thyself busily to the loving of our lord with due reverence & diligence. If thou attend and take heed diligently to every word of holy scripture/ I say not that I do these things myself. but I would feign do them. & I am sorry that I have not done them in times past/ And it grieveth me that I do them not now. But thou to whom is granted more grace. be the meek eeres of our lord to the with devout prayers: Pray to him lowly and devoutly with tears and sighings for remission & forgiveness of thy sins. And love & glorify him in all his works with spiritual and ghostly songs. For there is no present or gift more liking and pleasant to the high citizens of heaven. Also there is no gift more acceptable & joyful to the high king of heaven. as himself beareth witness saying: The sacrifice of laud and praising shall honour & worship me. O how happy shouldest thou be if thou might once see with thy ghostly eyen the pleasant order of the heavenly company▪ how princes joined with the holy fellowship of blessed virgins: come the praising and worshipping of almighty god with most sweet melody. Thou shouldest see without doubt with how much diligence/ and with how moche mirth they abide among us. when we love god Assyste and help us· when we pray be nigh to us in our meditation watch & keep us when we rest Defend & help us in our provisions & good labours soothly the heavenly potestates love their brethren & neighbours. They joy busily together for them that receive the heritage of health. & comfort them: teach them/ & defend them. And they provide to everichone in all things. soothly they desire our coming to them: For they look after to have the hurt & loss of the country restored of us And they search diligently & been very glad to here good of us. They run busily between god & us/ faithfully & truly bearing our contrition & sorrow to him. They disdain not to be our fellows. For they been now made mynystres to us. we make them joyful & glad when we been converted to penance. Therefore let us haste us to fulfil them with joy of us. Woe to that who somever thou art: that desirest to torn again to thy stinking synes & fylty living. weenest thou to have their friendship at the dreadful jugemete fro whom thou wilt reeve so moche & so verily trusted joy. They made moche joy when we came to religion. as of them whom they saw drawn & revoked fro the gate of hell. How shall it be now if they see them departed out of the gate of paradies & go backward that have the one foot in heaven. for though our bodies been beneath. yet let us have our hearts above: Therefore let us run/ not with bodily steps. but with heartily affections & desires: For not only angels. but also the maker of angels abideth us: almighty god the father abideth us & his children & heir to give us possession of all his goods. The son of god abideth us as his bredesens & inheritors to guider. that he may offer up to almighty god his father the fruit of his nativity. & the price of his precious blood The holy ghost abideth us/ soothly he is charity wherein we been predestynat & ordained to perpetual bliss fro the beginning. And no doubt but he will that his predestination & ordenauce be fulfilled. then sith all the hole court of heaven abideth & desireth us. let us desire with as fervent desire as we may. For who somever desireth not greatly to see it. shall come thereto with great confusion & shamefastness. Therefore who somever is conversant dwelleth & abideth in it with busy prayer & busy meditation & thought. shall go from hens in surety And shall be received in it with great gladness. Therefore where somever thou be. pray with in thyself. if thou be far from an Oratory trouble the not to seek a place/ for thou thyfelf arte a place convenient. of thou be in thy business or in any other place/ pray. & there is a temple. soothly the mind oweth oft times to be lift up to god with busy prayer & bodily obeisance. For like as there is no moment of time wherein man occupieth not & nideth the goodness & mercy of our lord. so there oweth to be no moment wherein he hath not him present in his mind. But peradventure thou will say. I pray daily. but I see no fruit of my prayer/ but even as I go to it. so I go from it. For there is none that answereth me/ none that speaketh to me. none that giveth me oughe. but me seemeth that I have laboured in vain. O this is the foolish speaking of man: taking no heed what very soothfastness promiseth for prayer. saying on this wise. soothly I say to you what somever ye desire by prayer. believe ye steadfastly that ye shall have it. & it shallbe done to you. Therefore set not at little thy prayer. for he that thou prayest to setteth it not at little but he commanded it to be written in the book of life before it go forth of thy mouth. And we ought to trust without doubt one of ij: things. for he shall give us that we desire. or else that he knoweth more profitable to us. think therefore of god the best that thou mayst. & of thyself the worst. & yet thou should hope worse of thyself than thou mayst think. All the time that thou think not on god count it as lost fro the. Other things belong to other than us▪ but time is ours only: therefore watch well & whersomever thou be/ be thine own. & spend time well. and thou shalt be there in surety. give not thyself to worldly things but use them to the profit of the soul. What place somever thou be in dress well thy thoughts/ & revolve some wholesome things in thy soul. For soothly every place is apt & convenient to good thoughts & meditations Therefore gather together thy soul with an hole felicity & joy. & abide at liberty in thin inward habitation. & walking in the largesse of thine heart. Make ready therein to christ a resting place and a large chamber. For the mind of a wise man is alway to god. We should always have him before our eyen. by whom we have our beyenge. our life & understanding. For like as we in our being have him as author & maker. so if we shall profit in wisdom. we must have him a doctor & a techer· and so we shallbe blessed. we must have him the giver of everlasting bliss And in that we know that the image of him (that is to say that high & glorious trinity) is in us. For like as he is. & is both wise & good. so we in our manner have a beyenge/ & know that we have a being. & are glad that we have that knowledge. Therefore use thyself as the temple of god. for that that is in the like to god/ soothly cheyef honour & worship to god: is to worsyp & follow him. If thou be meek. thou followest him. For soothly the mind of a meek man is an holy temple to our lord. & his heart is a chief altar to him. Thou worship pest him if thou be merciful like as he is merciful to al. soothly it is an acceptable host & oblation to god to do well to all men for the love of christ. do all things even as the child of god. that thou may be acceptable to him that hath vouchsafe to call the his child. In all thing that thou dost know well & have in mind. that almighty god is present/ therefore beware that neither thy sight ne thy thought abide or tarry in unleeful delectation or plesyre or· & be well ware that thou neither say ne do thing that is unleeful for no manner of plesyre or liking/ least thou offend god in any deed or in any token thereto. The which is present in every place. & beholdeth what somever thou dost soothly thou haste need to be kept well. For thou art alway before the eyen of a judge that seeth all things: Thou art alway with him in surety if thou rule thyself/ so that he vouchsafe to be with the. If he be not with the by grace he is nigh to the by vengeance/ but woe to the if it be so with the. Ye but woe to the if it he be not so with the. For almighty god is wroth with him that he chastiseth not when he sinneth. For him that he amendeth not by correction. he suffereth perish in everlasting damnation.   

¶ Of man's heart. And of profit in reading holy things. cao. ixᵒ.  
Certain it is that death tretyth the in every place. the devil layeth watch to take thy soul when it is departed fro the body. but for all that be thou not afeard. For almighty god if thou be his servant shall deliver the both fro death & fro the devil God is a true & a faithful fellow. He forsaketh not them that trust in him. but if he be forsaken before. soothly he is left and forsaken when the heart runneth with a wavering & unstable mind by shrewd & unprofitable thoughts Therefore we ought to keep it well. to hold it & rule it well with great business & diligence. that almighty god may rest therein. For among all creatures under heaven that been occupied with worldly vanities there is no thing found more high/ and noble/ & more like to god than is the heart of man. Wherefore our lord seeketh or desireth none other thing of the but a clean heart. Therefore make it pure/ and clean by pure & clean confession and busy prayer/ that thou mayst see god with a clean heart. by continual beholding of him. So that thou be subject circumspect. & attendant to him in every place. Dress well thy manners & conditions that thou may be quiet and restful in thyself Love all men And behave the amiable and goodly to all men. that thou may be peaceable & restful and the child of god: Thus thou shalt be a good & a holy. meek and a true monk. And when thou art such one/ I pray the remember me. Woe is me/ for I say these thing. & I do them not And if I do them sometime. I percever not & abide in them. I have these in mind. & keep them not in my life. I have them in words and sermons. but in manners I show the law of god alday in my heart & mouth but I do contrary thereto. I read in it both of religion & prayer. & I love more reading than prayer. never the less the scripture of god teacheth no thing but to keep religion. to love unite/ & to have charity: but I wretch run rather to reading then to pray ●●. I have more plesyre to read than to here mass. ¶ Some time some man tarrieth for me desiring to speak with me for his necessities. and I take a book that he or he would have & read thereon. and in reading therein left the fruit of charity. the affection of petty/ the tears of compunction. the profit of masses/ & the contemplation of heavenly things Nevertheless there is no thing in this life that savoureth swetter/ No thing is more greedily taken. No thing spareth so the mind from the world. No thing strengtheth the soul so against thtemptations. No thing exyteth and helpeth a man so to good work and good labour: as reading and prayer.   

¶ Of wavering and unstableness of the mind and thoughts. cao. .xijo.  
Good lord have mercy of me/ for I sin there most were I should make amends for my sins. Oft times when I pray in the church: I take not heed what I say. soothly I pray with my mouth. but while my mind is wavering without I lose the fruit of my prayer. My body is within. but my heart is without: And therefore I lose that I say. For it profiteth little to sing only with voice. without th'intention of heart. And therefore it is great perversity & frowardness/ Ye and much folly. and greatly to be loathed. when we presume to speak with the lord of majesty in prayer. And like as we had no wit or understanding we torn away our ears/ and torn our heart and mind to uncovenable fables & trifles/ For it is outrageous folly & grievously to be punished. when most vile & filthy dust disdaineth to here the maker of heaven & earth speaking to him/ soothly there can no tongue express the sufferance & gentleness of our maker & merciful lord▪ that daily beholdeth us wretches torning away our ears closing our hard hearts: And yet for all that he crieth to us saying. O ye sinners torn again & remember yourself. take heed & see. for I am god. God speaketh to me in psalmody & I to him. And yet when I say the psalm I take none heed of whom the psalm is. Therefore I do great Injury & wrong to god. when I pray him to here thy prayer/ that which I myself that bid it here not. I pray him to take heed to me. & soothly I myself take neither heed to myself ne to him. But I do that that is moche worse/ for I lay tofore his sight abominable stench & filth. while I revolve in my heart foul things & unprofitable. There is no thing in me more unstable & more fleeing than is mine heart. that which as oft as it leaveth me & rennyth fro me by evil thought. so oft it offendeth god. Mine heart is a vain heart an unstable & unsearchable when it is laid by his own abytrement & lacketh the help of god. it may not be steadfast in itself. but of all movable things is most movable. of all vyolable things most vyolable. It is destracte & with drawn by infinite things. And runneth hither & thither by innumerable ways. And when it seeketh rest among divers things it findeth none but bydyth still like a wretch in labour. void of rest. It concordyth not with itself. but discordeth from itself. It skyppeth from itself. it altereth and changeth the will: It changeth counseylle. it edyfyeth & builded new things/ destroyed old things. builded again that it hath destroyed And yet it changeth again & eftsoon/ & ordereth afterward the same things oft times on other factions. For it will & will not. & so it tarrieth never in one estate But like as a mylle runneth about swiftly & forsaketh no thing but grindeth what somever is put therein. And if there be nought put therein. it consumeth & wasteth itself. So is mine heart always moving & never resteth. but weather I sleep or wake it is alway dreaming & thinking what somever cometh thereto. And like as gravel or sand if it be put in to a mylle. hurteth & wasteth it/ & pytthe maketh it fowl. & chaff occupieth in vain. so bitter thoughts trouble mine heart. maketh it foul & unclean. change it. inquyete it/ & make it weary. Thus mine heart whiles it hideth not joy to come & seeketh not the help of our lord. it is drawn far fro the love of heavenly things. & is occupied with the love of earthly things. when it slippeth fro them & is wrapped in these. vanity receiveth it. curiosity leadeth it/ covetise tyllyth it. pleyly ●e deceiveth it. fleshly lust defoileth it/ envy vexeth it. wrath trowbleth it. heaviness tormenteth it. & thus by unhappy falls it is drowned in all vices/ For it hath least on god▪ that which might have sufficed it. It wandereth in many things. & seeketh here & there where it may rest. but it findeth no thing that may suffice it till it torn again to him. it is conduited fro thought in to thought. & changed by divers desires/ that at the least way it may be fulfilled with the variation & change of things by whose quality it may not be sufficed. Thus unstable is the wretchedness of man's heart when the grace of god is withdrawn. And when it turned again to itself. & discusseth all that it hath thought. it findeth nought: For it was no work but thought. that maketh many things of nought.   

¶ The cause. & also the remedy of wavering of the mind. And of confession.  
IN this wise soothly deceiveth the imagination caused by deceits of devils. almighty god biddeth me give him mine heart. and by cause I am not obedient to him when he commandeth. I am rebel to myself/ and therefore I may not subdue me to myself. till I be subject to him & serve myself against my will. the which will not serve him with my will. My heart maketh more in one moment than all men in the world may make perfit in one year. I am not unied & oned with god. & therefore I am divided in myself. I may not be unied & made one with him but by charity/ ne subdued to him but by humility. Ne I can not be very meek but be truth. Then it is expedient that I discuss & examine myself in truth. that I may know how vile. how frail: & how slipper & unstable I am. And when I know all my wretchedness. it is necessary that I cleave to him that hath made me/ without whom I may nought/ & without whom I may do nought. And by cause I went fro god by sinning. I may not torn again to him but by true confession: Therefore it behoveth to confess that that is to be confessed. For I never confessed my sins by the same manner & the same intent that I sinned. Ne I remember not all. what for oldness/ & what for multitude of them. And those that I confessed. I confessed not clean for foulness of them Also I have divided my confession that I might show diverse sins to diverse priests. And so I lacked soryevenesse that I hoped to have comen to by parties. For it is a cursed feigning to divide sins. & pare them above/ & pull them not up by the roots. soothly confession is not profitable but if it be in truth of mouth & cleanness of heart. And that there may be three to bear us witness in heaven. the father the son/ & the holy ghost. let us make priests witness of our hearts and mouths that every word may stand in the mouth of two or three witness If thou say it is enough to me to confess my sins to god only. For the priest may not absolve me fro my sins. To this/ not I. but saint james answereth saying. Confess your sins one to another For it is according that we which by sin have be sturdy & froward to god. meek ourself by confession to his presties & mynystres. And man that was made after th'image of god needed no mediator & mean to keep him in grace. now he may not recover it when it is lost but by a man a mediator & mean. Therefore every sinner sorrow & sigh & take fear & dread for his sins. let him labour busily & seek helpers. intercessors/ means to pray for him. let him fall down low & meekly to man that would not stand meekly nigh to his maker. for that is most healthful. that he be penitent & sorry in his heart/ and confess his sins & trespass with his mouth that god the which before is nigh him by grace to prick his heart to penance. thenne be nigh by mercy that he may give the confession man forgiveness of his sin. And if it be so that peradventure the sinner be penitent/ & in the article of need may not have confession. we ought to believe faithfully that the high priest fulsfylleth in him that the mortal might not. And in this case it is done & fulfilled without doubt against god that that the man truly would have fulfilled but he might not. for compence or despising letted and withdrew not his confession. but necessity.   

¶ Accusing by confession of divers sins. xiiijo.  
IN the chapter where I ought to have amended my sins. I have added and put sins to sins. When I accused or complained of for them have other excused them by some mean. or else I have all together denied them. Or else I have defended them. and answered unpatiently and without reason & that is worst of all. Sith there is no sin wherewith I am not somewhat filled. or might be filled/ it is right that all occasion remened & put away I promise meekly tamende how somever and of whom somever I be accused or complained of that I may thereby be delivered fro sin done & to come. ¶ Take heed here in aswell to the order as to the number/ for we go commonly fro less evil to the more. I fearing the multitude of mine own sins. have drade to reprove transgressions & trespasses of other. And therefore I have be an author of death. for I have not expelled & thrust out venom. that I by due calling on might have put out. I have had indignation against them that reproved me of vices. & I have hated those that I ought to have loved. Those things that noyed me or dyspleysed I have desired their destruction. & yet I knew that they were good in their nature & kind. & made of a good maker. but they were noisome to me by cause I was evil & used them evil. For there is no thing contrary to me but I myself It is mine what somever may noye me. and I am a burden to myself. Also I have desired that god should not know my sins.: or that he would not. or that he might not punish them. And so I would god to have be unwise. unryghtwies/ & impotent that which if we were he should not be god. There is no pride above my pride. Therefore the words of my trespasses been far fro my health. soothly my pride is suspect to god/ and it may not be that I with it be turned again to grace. For their lodging is divers And they may not dwell both together in one soul the which would not dwell to guider in heaven. soothly pride began in heaven. but it is as unmindful of the way that it fell by. might not torn thither afterward. When thayr was troubled with rain or great cold. of great heat I grudged wickedly against god. For soothe all things that we receive to the use of life. we torn to the use of sin. And therefore right is that we the which sin in all things be smitten & punished in all things. I have often times at divine service broken my voice that I might sing the swetter. Oft times I had more pleasure in mesurynge of the voice. then in compunction of the heart. soothly almighty god fro whom none unleeful deed is hid. desireth no clearness of voice. but cleanness of heart. For when the singer is about to please the people with his voice. he provoketh our Lord to wrath with his shrewd manners I have oft time by great importunity & subtlety or wylnes of mind gooth licence of my prelate to speak or to do some other thing like a wretch. taking no heed that he deceiveth & beguileth himself/ that other openly or privily is aboutwarde that his ghostly father may enjoin him that that he desireth. I have oft times desired to greatly an edle or a knife. or some such thing of little valour/ & have not confessed it. for I hoped not it had be sin by cause of the little valour. But soothly it is little dyffrence whether a vile or a precious thing be desired when thaffection or desire is alike corrupt For the knife is not vice. but the unleeful appetite of the knife. Ne gold is not vice▪ but the unleeful desire of gold. I have not travailed in labour so much as I might or should have done. I have be so idle in silence that in that idleness I thought no profit of mine neighbour. I sought not the contemplation of god. soothly he profiteth little to himself that profiteth not other when he may I have boasted me of rightwiseness/ weening there had been a right great virtue where was a great fall of sin. Also I made vices of virtues. For rightwiseness when he excedyth & passeth his duty & manner or measure engendereth the vice of cruelty. And over moche petty & patience bringeth for the breaking of discipline & wantonness. And so oft times that is vice. the which some men ween is virtue. As a remiss. unquyknesse/ some men ween be meekness. And the vice of slougth. falsely feigneth to be the virtue of quietness & rest. I feigned me to be that that I was not. I said that I would that I would not. I said one thing with my mouth. & I thought another with my heart. And so I held my wulffysshe conscience under a sheeps skin. For a wulffyshe conscience is a slake & slow conversation. beestly cogitation/ feigned confession. short & seldom compunction. obedience without devotion/ prayer without intention. reading without edyfyeng. & profit/ A servant without cyrcunspection & taking heed. O how hard been these to me that I speak. for in speaking of them I strike mine own selfe· Nevertheless by cause I deny not myself to be a sinner. but know my sin. peradventure against god that meek judge. this knowledge of sin shall purchaas me forgiveness. I shall tell therefore. I shall tell my wretchedness. if peradventure his great petty move him. I shall tell the my sin: for the confession of sin is the beginning of health. I have a great crown & round clothing. I keep the rule of fasting. I keep the hour of service. but mine heart is far fro my god. I beholding that outward things. dame that all things been safe & well in me/ not feeling the inward worm that gnaweth within. Strangers have eaten & wasted my strength. & I have not known. and therefore I walking altogether in those things that been outward. & unknowing mine inward things. am effused & spylte as water/ & am brought to nought. forgetting things passed. negligent of things present/ not prevyding things to come. I am unkind to benefices & good deeds. Prone & ready to evil things/ & slow to good things. If I behold myself inly I see that I am unclean. And if I behold not myself inly. I know not myself. And when I behold myself. I may not suffer myself/ I find so moche in me that is worthy rebuke & confusion. And the ofter & more suptylly that I discuss myself. the more abomination I find in corners of mine heart. For sith I began to sin. I could never escape one day with out sin. but I add & put to sins to sins. & I have them before mine eyen/ & yet I sorrow not I see things that I should be ashamed of. & yet I am not ashamed. I behold things to be sorrowed. but I sorrow not that is a sign of death & token of damnation. For a member or lymen that feeleth no pain is deed. And an unsensible sore that is without feeling is uncurable. I am light & wanton, and I correct not myself: but I torn again daily to sins that I have confessed and be shriven of. And I kept me not fro the dyche where in to other I myself have fall or else I have seen other fall in. And when I should weep and pray for evil that I have done. and for good deeds that I have be negligent to do. Alas for sorrow it turneth me contrary. For I have be slack and cold from the fervor of prayer. Ane now I abide ●olde without healing. And therefore I may not weep myself. for the grace of tears is gone fro me I may not lain my sins For where somever I go my concyence gooth with me. bearing with it what somever I have put there in whether. it be good or evil. It keepeth her while I live. And when I am deed it shall yield again that that it took to keep. If I do well it is ready at the hand. And if me think I do well & exalt myself thereof it is not absent but present. It is present to the living. it followeth the deed/ And where as my joy is. there is cofusyon unseparable after the quality of that that is put and betaken to the conscience. Thus in mine own house and in mine own household I have accusers. judges/ and tormentors. My conscience accuseth me. Mind is witness/ Reason/ the judge. pleasure the prison/ dread the tormentor. The froward delight the tourmentynge/ Soothly as many evil pleysyres as there been. there shallbe as many tormentynges. For the rewyth we be punisheth whereof we have plesyre.   

¶ Of three ghostly enemies. the flesh/ the world. and the devil. And also of their temptation/ & resistance against them. cao. xvᵒ.  
Help me my lord god for mine enemies/ that is to say. the body/ the world. & the devil have besieged and unbylapped my soul. I may not flee fro my body. ne chase it from me/ I must needs carry it about. for it is tied to me. It is not leeful to destroy it. I am constrained to systeyne it. When I feed it I nourish mine enemy against me. If I eat enough & it be strong. the health of it is adversary to me. soothly the world hath unbelapped & besieged me on every side. and woundyth me with his arrows by .v. gates/ that is to say v. bodily wits. The eye beholdeth & turneth the wit of the mind. the ear heareth & boweth thereto the intent of the heart. smelling letteth cogytation & thought. the mouth speaketh & oft time deceiveth. Thardour & heat of lust for a little occasion is excited & stirred. And but it be soon left & overcomen. anon it occupieth & heateth/ brenneth/ & kindleth all the body. For first it pricketh & tyckleth the flesh a little with thought. Then it defoileth the mind with fowl delectation. And at the last it subdueth the mind to it by consenting to shrewdness. The devil also whom I may not see (and therefore I should rather be the more ware of him for he hath bended his bow wittily & privily. hath put therein his arrows to shoot at me/ Hath threat to hide gylders and snares for me And hath said who shall espy them. He hath put a gylder in gold & silver. & in all things that we misuse. when we been delighted evil in them we been snared. And he hath not only laid a snare. but also lime. lime is love of possession. desire of cogytation & thought/ coveyting of worship. & pleasure of the flesh. with the which the soul is snared limed/ & tied that it may not flee by the ways of heavenly Zion with the feathers of contemplation. The arrows of the devil been. Ire. wrath. envy. lechery. & other wherewith the soul is wounded. & who is he that may quench his fiery darts. Alas for sorrow A faithful man is oft times overcome with these darts. Woe is me For battles been on every side. Darts flee on every side. On every side been temptations & perils. What way somever I torn there is no surety to me. And I dread both those things that been pleasant & that been displeasant. Both hunger & refection. sleep & watch/ labour & rest fight against me. Bowrde is no less suspect to me than wrath. For I have slandered many in boarding. And I dread no less prosperity than adversity. for prosperous things deceive me unware with their sweetness. But things that been unprosperous by cause they have some bitterness. as bitter potion and drink/ make me suspect and feared. I fear more evil that I do privily. than that I do openly. For that evil that no man seeth. no man reproveth. And where there is no dread of a rebuke. the tempter the devil is much bold. and wickedness is lightlier done. No marvel. for there is battle on everich part. and peril & dread on every side. And like as they done that dwell where war is. So must we look hither & thither. and torn the heed about to look at every nag or strand. The flesh tempteth me with things of lust & pleysyre. The world with vain things. And the devil with bitter things As oft as fleshly cogitation moveth my mind unportunely with mete. drink or sleep/ & other carnal things pertaining to the body: the flesh speaketh to me. And when the heart is occupied with vain thoughts/ as with ambition & desire of worldly worships. with boasting & pride. it cometh of the world. And when I am provoked unportunely to Ire. to wrath/ & bitterness of the soul. it is suggestion of the devil. the which behoveth to be resisteth & withstand. as it were the devil himself and to shone & flee as fro the pains of hell. It is the property of devils & fiends to offer to us evil suggestions. And our duty is. not to consent to them. soothly as oft as we resist. we overcome the devil. we glad angels. and honour god. Our lord himself exhortyth us to fight: and helpeth us to get the victory. He beholdyth how we fight/ & helpyth when we fail. And crownyth us when we get the victory.   

¶ Of the devil. And how he temptyth man by the flesh/ cao. xviᵒ.  
MY carcase made of clay holdeth the conditions thereof. and therefore I have of it thoughts of uncleanness and foul playsures. Of the world thoughts of curiosity and vanity And of the devil of bitterness and malice. these three enemies fight against me and pursue me: sometime privily and sometime openly: but alway maliciously. soothly the devil trustyth chiefly in help of the flesh/ For an enemy of household noyeth most. And it hath made covenant with him to destroy me/ For it was brought forth of sin: nourished in sin: Corrupt greatly at his beginning: but moche more corrupt by evil custom. And that is the cause that it is so contrary to the soul That it grutchyth so much/ and is so unpacyente to be taught: And entycyth unleeful things: & obeyeth not to reason/ & will not be refrained with any dread. That crooked serpent enemy of mankind helpeth it: & useth it. For he hath no other desire labour ne study: but to lose our souls. This is he that busily worketh evil. speaketh subtilely/ enticeth craftily. deceiveth wilily. exciteth unleeful mevynges And setteth on fire venomous cogitations moveth battle and strife/ nourished hatred inciteth and stirreth to gluttony. moveth to lechery. Excyteh the desire of the flesh. maketh ready occasion of sin And cessyth not to tempt the hearts of men with a thousand crafts of hurt and noyenge. This is he that smiteth us with our staff. & bindeth our hands with our own girdle. that our body the which is yeven to us to our help. may be to our hurt and slander. It is a grievous strife & great peril to fight against an enemy of household. namely sith we be strangers. & he a cytezyn. He dwelleth in his region. and we been outlaws & pilgrims. It is also great jeopardy to sustain so oft so continual & daily conflicts and battles against the watches and subtleties of deceit of the devil the which is very subtle: both by nature and also by long excersye & use of his malice.   

¶ Of the bliss of heaven. cao. .xvijo.  
MY lord god deliver me from mine enemies. and from them that have hated me/ For they have been comforted against me/ Forsoch I that have lived against myself unto this hour. shall begin now by thy grace to live to myself we should live. so that when the body beginneth to be devoured with worms. the soul may make merry with saints in heaven. The spirit should be dressed toward the place that he should go to. We should haste thither where we should alway live & where we shall never dread to die again. Wherefore love we so much this slyppy & failing life. where we live with so much labour/ Where we uneath content & satisfy our body of that that is necessary in eating drinking/ & sleeping. We ought much more to love everlasting life. where we shall suffer no labour. where is chief mirth/ chief felicity & bliss Happy liberty & happy bliss. Where men shall be like to the angels of god. And rightwise men shall shine as the son in the kingdom of their father Of what manner trowest thou shall be then the brightness of souls. when the light of bodies shall have the brightness of the son. There is no heaviness. no trouble/ no sorrow. ne dread/ no labour no death. But perpetual health alway perseruaraunt & abiding. There shall be no malice ne misery of the flesh. There is no sekenesse· no necessity. no hunger. no thirst. no cold. no heat no faintness of fast. ne other temptation of the enemy. No will to sin. no leysyre to trespass. but all thing shallbe in gladness & joy. And men felyshypt to angels shall flourish evermore without infirmity of body. There shall be inyfnyte mirth everlasting bliss/ wherein that that is ones purchased shall alway be possessed. There is rest fro labour peace of enemies. mirth of novelties/ sickerness of eternity. sweetness & delectation of the everlasting vision & sight of god. And who is he that desireth not greatly to dwell there. both for rest/ peace and mirth. eternity. and the blessed sight of god. There is no pilgrim: but who somever may deserve to come thither. shall dwell sickerly in that perpetual country. alway glad & alway sacyate of the glorious sight of god. And the more that one is obedient to another for god. the more reward shall he receive there. And the more that he loved god. the more clearly he shall see him. For the end of man is to behold god.   

¶ Of the despising of worldly things Of the old man. And of the pity. gentleness/ and mercy of god cao. xviijᵒ.  
THe days been of man as a shadow upon the earth. and he hath none abiding. but when he weeneth that he standeth surly. he is nigh nought. Wherefore then gaderest thou the trsoures in earth. sith both that that is gathered and the gaderer pass away without love. And thou man what fruit lookest after to have of the world. whose fruit is hurt & lost/ the end of whom is death. Would god thou wouldest savour & understand. & provide for thy last ending. I know one that hath lived with the homely many years sitten at thy table. And taken meet of thy hand/ slept in thy bosom. and spoken with the when he would He should be thy servant by right heritage But by cause thou hast nourished him dylycatly from his childhod. and spared the rod/ he is made obstinate. And hath lift his foot above thine heed. And hath brought the to servitude and bondage: and ruleth the cruelly. But peradventure thou wolte ask who this is/ It is thine old man that treadeth down & maketh fowl thy soul. that sitteth at nought the country that we should desire. For he savoureth not. but seeketh things only that be fleshly. This man is blind. deef/ & dumb from his nativity. Wicked in his age. rebel to virtue and troth. And enemy to the cross of christ. He mocketh an Innocent & a simple man. He walketh in high things & meruyllous· that been above his degree. His boast & his pride is more than his strength. He dreadeth none. He worsshyppeth none/ He saith in his foolishness that there is no god. He wexyth weary and slack in good things. And is glad with other men's evils. He is nourished with unclean thoughts. and persevertth in them without weariness. He scattereth and wasteth his own gods as a revelar and a waster. He coveytyth and revyth other men's as a neg on. He gathereth to him shame & slander Feigning. & deceitful/ and provoking the wrath of god. This man is borne all in sin. And so he is nourished the friend of wickedness. the son of death/ the vessel of wrath and rebuke and ready to perish. And yet he presumeth to tell & show the rightwiseness and laws of god. And speaketh the Testament of god. He hateth discipline. He casteth our lord behind his back. When he seeth a thief. he runneth with him. and putteth his portion and part with advoulterers. He putteth slander against the children of his mother. and tresoreth the ire of god up on him. And will take thine heritage from that in the day of ire. and reave it from the upon the earth And thou vengest not so great Injury. but dyssymyling spekeste not one hard ne grievous word to him. Ne showest no wrath ne angry countenance of him. but favoureste him that flattereth the. Thou playest with a mocker. knowest thou not that it is Ishmael. that aplyeth with the This is no play of childhod ne of simpleness or Innocency. But it is the mocking. the hurt and death of the soul. Now hath he thrown the down headlong in to the ditch that he hath made. Now art thou wounded. now art thou effemynate/ now art thou oppressed with the yoke of wretchedness and thraldom. & thou art trodden fowl under his feet/ ¶ O thou wretched & miserable man. who shall deliver the fro the bonds of this rebuke. Rise up god. And fall down this armed man. fall he down & be he all to broken. Also he is a wicked man the dyspyser of god. the inordinate lover of himself The friend of the world. and servant of the devil. How seemeth thee/ If thou understand right thou wolte say with me/ he is worthy death/ Put him on the cross. defer no longer defer no longer. Spare no longer. But hastily & instantly boldly crucify this man. But let it be upon the cross of christ. in whom is health & life. to whom if thy man crucified cry. he shall hear him benignly answering & saying. Thou shalt be with me this day in paradise. O how great is the pity of christ. The wretch was without hope of health. But the love of god is so great and so tender and free. His gentleness so ready. his meekness so marvelous/ his sufferance so patient. that he heareth him graciously that crieth to him/ For he is merciful. O how great is the mercy of god. How ineffable & unspeakable is the right hand of almighty god. yesterday he was in darkness. & to day in shining of light/ yesterday in the mouth of the lion. And to day in the hands of our saviour. Yesterday in the gates of hell. and to day in the delyces of Paradise. But what profitten these letters of monition. but if thou put the letters of death fro the conscience. what profit these things written & understand but if thou read and understand thyself. Therefore give diligence to Inward reading. And read & understand thine own self: that thou may read & love god: That thou may fight and overcome the world: and all thy enemies. That thy labour may be turned in to rest: and sorrow in to joy. And after the darkness of this life: thou may see the springing of the bright morning. And after these thou may see the midday and height of the son of rightwiseness. In whom thou shalt behold the spouse with his spouses/ one lord of everlasting glory: that liveth and reigneth ever more. Amen.   
¶ Here we make an end of this right profitable treatise: the meditations of saint Barnard/ Which for very favour and chartable love of all such persons as have not understanding in latin: hath be translated fro latin in to english b● a devout student of the university of cambridge And hath put it to be imprinted at Westmester: by Wynkyn the word the ix day of March. the year of our lord M. CCCC.lxxxxvi.