Mirrour of the blessed lyf of Jesu Christ : a translation of the Latin work entitled Meditationes Vitæ Christi : attributed to Cardinal Bonaventura : made before the Year 1410

¶ Of the reſceyuynge of oure lorde Jeſu by the tweyne ſiſtres Martha and Marie

Byfelle vppon a tyme that oure lorde Jeſu went with his diſciples in to Bethanye / that was cleped the caſtel of marthe and marye / and come into the hous of hem· and they / that loueden hym with alle her hertes / weren glad and ioyful of his comynge. And Martha / the elder ſiſter / that hadde the cure of the houſeholde anone beſied hir and went faſte aboute to ordeyne for the mete couenable to hym and his diſciples· bot hir ſiſtre Marie / forȝetynge alle bodily metes / and deſirenge ſouereynly to be ſedde goſtely of oure lorde Jeſu / ſette hir doun on the grounde at his feete and caſtynge her eiȝen and hir herte and her eres into hym onely / with more ioye and likynge than may be ſpoken/ was fedde gooſtly and comforted in the bliſſed wordes of oure lorde Jeſu· for he wolde not be ydel / bot / as his comune manere was / occupied hym with ſpekynge of edificacioun and wordes of euerelaſtynge lyf. Martha / that was ſo beſily occupied aboute the mynyſtracioun and the ſeruice of oure lorde Jeſu and his diſciples / ſeenge hir ſuſtre Marie ſo ſittynge as it were in ydelneſſe / toke hit heuyly and compleyned hir to oure lorde as he hadde take no rewarde therto / and prayed hym that he wolde bidde her ſiſter riſe and helpe hir to ſerue. And than was Marie aferde leſte ſche ſchulde haue be taken fro that ſwete reſte and gooſtly likynge that ſche was ynne / and nouȝt ſche ſeide bot hynge doun hir heued / abidynge what oure lorde wolde ſeie. And than oure lorde / anſwerynge for hir / ſeide to Martha / that thouȝ ſche was beſy and trowbled aboute many thinges· neuertheles one thing was neceſſarie / and that was the beſte Marye chaſe· the whiche

ſchulde neuere be take fro hir: and than was Marie greetly conforted and ſatte more ſikerly in her purpos: and Martha withouten enuie hilde hir paied and ſerued forthe with good wille.

¶ In this proceſſe of the goſpelle biforeſeide / ſo ſchortly touched after the lettre / we mowe noten and vndirſtonde many faire thinges gooſtly to oure edificacioun. And firſte/ the grete goodneſſe of oure lorde Jeſu in his homely comynge to that pore houſe of tho tweyne ſiſtres / Martha and Marie· takynge ofte ſithes with good wille and likynge ſuche ſymple refeccioun and bodily fode as they hadden: for as it ſemeth wele by that ſeying of Martha / that hir ſuſtre lete hir ſerue allone / there was no multitude of ſeruauntes· and ſo foloweth that there was none grete arraye in dyuerſe meſſes or many delicate metes and drynkes: and ȝit came oure lorde ofter / cuſtomably vnbeden / to that place than he dede to eny other to take his bodily fode· and that ſpecially / as I trowe / for the grete loue and affeccioun that he hadde to marye aftir hir conuerſioun forſeide / and in ſo myche as he knewe wele that ſche loued him ſouereynly euere aftir / as it is ſeide bifore. And ſo it is to byleue that oure lorde Jeſu wille loue ſpeciallye / and ofte viſite by grace / and dwelle gooſtly with that ſoule / that by trewe repentaunce and penaunce forſakith hir ſynne / and perſeuerauntly kepeth hir in the loue of hym.

¶ Lorde / how gladde and ioyfull were theſe two ſiſtres forſeide / Martha and Marye / of the comynge at this tyme of this bleſſid giſte / Jeſu / to her houſe / and principally Marie. For as it ſemeth after the proceſſe of the goſpell this was the firſte tyme that he come to that houſe / and that ſone after the conuerſioun of Marie forſeide· and in ſo meche it was the more ioyful to hire / for than ſche had that ſche ſouereynly loued and onely deſired. And therfore

hir ſiſtre / not knowynge how it ſtood with hir with ynneforth in her herte / and ſeenge her maneres chaunged that was wont forto be occupied in beſyneſſe of bodily minſtracioun with hir / and nowe as takynge no rewarde therto / bot ſittynge and tentynge onely to the ſwete contemplacioun of Jeſu / as it is ſeide bifore / merueilled gretly therof· and therfore conpleyned to oure lorde / as it is ſeide / not reprouynge hir ſiſtre after the comoun condicioun of wommen: in token and enſaumple that he that is occupied vertuouſly in actyfe lyffe ſchal not reproue hym that is in reſte of contemplatyf lyffe / thouȝ it ſeme to hym that he be as idel.

¶ Of actif lyf and contemplatyf.

By thiſe tweyne ſiſtres byfore ſeide / Martha and Maria / as holy men and doctoures wryten / ben vndirſtande tweyne manere lyues of criſten men / that is to ſay actyf lyf and contemplatyf lyf. Of the whiche there beeth many tretees and grete proceſſe made of dyuerſe doctoures / and ſpecially the forſaide Bonauenture in this book of criſtes lyf maketh a longe proceſſe / aleggynge many auctoritees of ſeynt Bernarde· the whiche proceſſe thouȝ it ſo be that it is full good and fructuouſe to men as vnto many goſtly lyueres· neuertheles for it ſemeth as inpertynent in grete partye to manye comoun perſones and ſymple ſoules that this boke in Engliſche is writen to / as it is ſeide ofte byfore· therfore we paſſen ouer ſchortly / takynge therof that ſemeth profitable and edificatyffe to oure purpoſe at this tyme.

¶ But firſt it is to vndirſtonde that the proceſſe of the forſeide Bonauenture of thiſe tweyne manere of lyues / actyf and contemplatyfe / longeth ſpecially to ſpirituel perſones / as ben prelates / prechoures / and religiouſe.

And ſo he ſeith at the bygynynge that actyfe lyffe / that is vndirſtonde by Martha / hath tweye partes: And the firſte parte is that manere of lyuynge by the whiche a mannis beſyneſſe ſtant principally in that exerciſe that longeth to his owne gooſtly profiȝt / that is to ſeie in amendynge of him ſelfe / as withdrawynge fro vices and profityng in vertues· firſte as to profite of hym ſelf / and afterwarde as to his neiȝebore by werkes of riȝtwiſnes and pitee / and dedes of mercye and charite / as it ſchal be ſeide after more plenerly. The ſecounde parte of actyffe lyf is whan a mannes occupacioun and beſyneſſe ſtant in that exerciſe that longeth to the profite of othere men principally / though it be alſo therwith to his owne mede· the more therby as it is in gouerning of othere men / and techynge / and helpynge to the hele of ſoule / as done prelates / and prechoures / and othere that haue cure of ſoule. And bytwixe thiſe tweyne partes of actyfe lyff / byfore ſaide / ſtant contemplatyf lyff. So that in this ordre: Firſte a man trauaille and ȝeue hym to good exerciſe in prayere / and in ſtudie of holy ſcriptures / and othere gode worchynges in comoun conuerſacioun / amendynge his lyf and with drawynge fro vices and profiȝtynge in getynge of vertues. And after then / ſecoundely / reſtynge in contemplacioun / that is to ſaye in ſolitude at the leſte of herte / forſakynge all worldes beſyneſſe / with all his myȝte be aboute contynuelly to thenke on god and heuenly thinges / onely tentinge to pleſe god. And than here after when he is perfitely in tho tweyne forſeide exerciſes tauȝt and ſtabled in verreye wiſdome and vertues / and liȝtened thoruȝ grace / deſirynge the gooſtly profite of othere men· than may he ſikerly take vppon hym the cure and the gouernayle of othere. And ſo after the foreſeide proceſſe / firſte it byhoueth that in the firſte parte of actyf lyf mannis ſoule be purged of

vices and ſtrengthed and conforted in vertues· after that it be tauȝt and liȝtened and enfourmed in contemplatyf lyf· and thanne in the thridde degree may he ſikerly goo oute to gouernayle and profiȝte of othere / as it is ſeide.

¶ Vppon this forſaide proceſſe of Bonauenture / ſo ſchortly touched / he alleggeth after many auctoritees of ſeynt Bernarde forto preue alle the partes therof/ that is to ſeie the firſte of actif / the ſecounde of contemplatyf / and the thridde / that is the ſecounde of actyf: the whiche we paſſe ouer with grete proceſſe of contemplacioun and manye auctoritees of ſeynte Bernarde. For fewe there ben/ the more harme is / outher in ſtate of contemplatif lyf touchinge the ſecounde poynte byfore ſeide / or in the ſtate of perfiȝte actif lyffe touchynge the thridde poynt/ that comen to her aſtate by the trewe waye / that is declared bifore. And that is the cauſe that in this tyme manye there ben / bothe men and wymmen / in the aſtate of contemplatyf lyffe/ as eſpecially ancres and recluſes/ or heremytes/ that wyten litel as in effecte truly what contemplatyf lyffe is by defaute of exerciſe in actif lyf / as it is bifore ſeide. And therfore it is ful perilous and ful dredful to be in eſtate of perfeccioun and haue a name of holyneſſe / as hauen ſpecially thiſe recluſes / bot the lyuynge and the gooſtly exerciſe of hem be accordynge therto. For ſeint gregorie ſeithe / that there be manye that fleen occupacioun of the worlde and taken hem to reſte / bot there with thei ben not occupied wyth vertues· and therfore ofte ſithes it falleth that the more ſikerly that they ceſſe fro outwarde occupacioun / the more largely thei gedre in to hem by ydelneſſe the noyſe of vnclene thouȝtis. And ſo of euerich ſuche ſoule that ſpendeth her tyme in ydelneſſe and ſlouthe ſpeketh the prophete Jeremye in his lamentaciouns in this manere: Viderunt illam hoſtes et deriſerunt ſabbata eius /

that is to ſaye: The wicked ſpirites / enemyes of mankynde / ſeynge and takynge hede of the lyuynge of ſuche a ydel ſoule lawhen to ſcorne her dayes of reſte· for in that ſche is ferre fro outeward occupacioun and therby is trowed to ſerue god in holyneſſe / in ſo myche ſche ſerueth the tyraunterie of tho wicked ſpirites in ydelneſſe. Alſo the ſame holy clerk gregorie in the ſame book / after ſpekynge of theſe tweyne lyues / actyffe and contemplatyffe / ſeithe that mannis ſoule ſchulde firſt be wyped and made clene of the deſire of temperel ioye and veyne glorie / and of alle delectacioun or likynge of fleſchely luſt and deſire· and then may he be lifte vppe to the ſiȝt and degre of contemplacioun. In figure and token herof whan god ȝaf Moyſes the lawe the comune peple was forbeden to neiȝhe the hille· in token that thei that ben of weyke wille and deſiren erthely thinges ſchulde not preſume to clymbe vppe to hiȝe thinges of contemplacioun. And ferthermore declarynge hou thei ſchal preue hem ſelf able that wole goo to contemplatyf lyfe / ſethe that firſt it byhoueth they proue hem ſelfe by exerciſe of vertues in the felde of worchynge / that is to ſeie that thei knowe hem ſelf beſily ȝif they done none harme to her neyȝhebore· and ȝif they bere paciently harmes or wronges don to hem of othere men· alſo ȝif thei haue no gladneſſe in herte or likynge whan temperel goodes fallen to hem· and aȝeynewarde / ȝif thei ben not to heuy or ſory whan they ben withdrawen· alſo ȝif thei felen in her mynde the loue of ſpirituel thinges ſo myȝty that it ouercometh or putteth out of her hertes the affeccioun and the ymaginacioun of alle erthely thinges: and ſo in that they coueiten to come to that thing that is abouen her kynde / they ouercomen that thei ben by kynde. All this ſeithe Gregorie.

¶ Herto accordynge ſeynt Bernarde and alle othere

doctoures generally / ſeienge that whoſo wole goo to contemplatyf lyf it byhoueth that he be firſt preued in exerciſe of actyfe lyffe. In figure where of is alegged comounly the ſtorie of the tweyne douȝtres of Laban / the whiche Jacob toke to his wifes / that weren i-cleped the eldre Lya / that was ſore eiȝed but plenteuouſly berynge children / by whom is tokened actiue· the ȝonger was Rachel / faire and loueliche bot bareyne / by whom is tokened contemplatyf lyfe. And thouȝ it ſo were that Jacob loued bettre Rachel than Lya / and coueited firſt to haue hadde hir to wyfe for his ſeuen ȝere ſeruiſe· neuertheles he was made firſt to wedde the eldir / Lya / in token that actyf lyffe ſchulde be byfore contemplatyf lyffe / as it is ſeide: and this ſtorie is pleynely treted in many places to this purpoſe / and therfore we paſſe ouer ſo ſchortly.

¶ But forto ſpeke of the manere of lyuynge in thiſe tweyne lyues / actyfe and contemplatyfe / in ſpecialle / and namely of actyfe lyfe that ſtant in ſo many degrees as of ſeculeres and religioufe / and lered and lewed / it were harde and aſke longe proceſſe· and alſo as it ſemeth it nedeth noȝt for the general exerciſe of actyf lyffe as it longeth firſt to a man hym ſelf / that is in fiȝtinge aȝenſt vices and beſy in getynge of vertues· and alſo after as it longeth to his euen criſten / that is in the fulfillynge of the dedes of mercy and almeſdedes doynge of hem that hauen habundaunce of temperel goodes in euery degre is writen ſufficiently / as I hope· and therfore I leue to ſpeke more of this mater at this tyme / ſaue to make an ende accordynge to the bygynnynge of the mater byforeſeide in the goſpelle of thiſe tweyne ſiſtres / Martha and Marye· by the whiche ben vndirſtonden theſe tweyne lyffes / actyf and contemplatif / as it is ſeide. Firſt / they that ben in actyffe lyffe hauen enſaumple of Martha of that

vertue that is ſouereynly nedefulle to hem in alle her dedes / that is charite. And firſte as to hem ſelf / that they be with oute dedly ſynne· for elles Jeſu wolde not dwelle in her hous nor accepte her ſeruice. Alſo as to othere / that they deme not ne deſpiſe othere / the whiche perauenture done not ſo manye vertuouſe dedes as to mannis ſiȝte as thei done· for they mowe not knowe the priue domes of oure lorde Jeſu that accepted more pleſyngly and preferred the priue contemplacioun of Marie / that ſatte at his fete in ſilence / as ſche hadde I-be ydel / byfore alle the grete beſy ſeruice of Martha· and that was for the feruent loue that ſche hadde in contemplacioun of hym: and ȝit was the ſeruice and the beſyneſſe of Martha full pleſynge to Jeſu and medeful to hir / as actyf is good but contemplatyf is better.

¶ And ſo furthermore it is to note that / notwithſtondynge the grete commendacioun of oure lorde Jeſu touchynge Marye and the preferrynge of hir parte / Martha grucched not of hir parte / but contynued forthe in her manere of lyuynge / ſeruynge cuſtomably to Jeſu and his diſciples / as John witneſſith after in his goſpelle: in token that he that is called to god and ſtandeth in the ſtate of actyf lyffe holdeth hym paied and gruccheth not thouȝ contemplatyf lyff be commended byfore his aſtate. For hou ſo euere it ſtande of thiſe tweyne eſtates and degrees of leuynge / god woot all onely who ſchal be bifore othere in the bliſſe of heuene of the perſones in thiſe aſtates. And thus moche be ſeide as touchynge the parte of Martha and of actyf lyfe tokened by hir.

¶ Furthermore touchynge contemplatyf lyffe: he that is in that aſtate hathe enſaumple in Marie of thre thinges that nedeth ſouereynly to that aſtate· that bene mekenes / pacience / and ſcilence. Firſte mekenes is tokened in

the lowe ſittynge of Marie at the feete of oure lorde Jeſu· and bot this grounde be truely ſette in the herte of hym that is in this degre of contemplacioun / that is to ſaye that he preſume not of his owne holyneſſe / bot that he deſpiſe hym ſelf trewely in his owne ſiȝt / as it is ſeide bifore in dyuerſe places what longeth to mekeneſſe· ſothely elles alle his byldynge of contemplacioun be it neuere ſo hiȝe wole not ſtonde ſtedfaſte / bot ſone at a litell wynde of aduerſite falle to noȝt. The ſecounde vertue acordynge herto is pacience in ſuffrynge falſe demynges / ſcornes / and reproues of the worlde that he ſchal ſuffre that fully forſaketh and deſpiſeth the worlde as it nedeth to the trewe contemplatyf / commyttynge all way by pacience in herte his cauſe to his aduoket Jeſu / withouten anſwere reprouynge aȝeyne / as Marye didde whan the phariſee demed and reproued hir. Alſo hir ſiſtre playned vppon hir / and the diſciples hadde indignacioun and grucched aȝenſt hir· but in alle thiſe ſche kepte ſcilence / that is the thridde vertue nedefull to the contemplatyfe. And ſo ferthere forth ſche ȝaf enſaumple of ſilence / that we fynde not in all the goſpell that ſche ſpake byfore the reſurreccioun of oure lorde / ſaue ones by a ſchort worde at the reiſyng of hir brother / laȝar / notwithſtondynge the grete loue that oure lorde Jeſu ſchewed to hir / and the grete likynge that ſche had in the wordes and the holy doctrine of hym that ſchulde ſtire hire by reſoun the more boldely to ſpeke. And whoſo coueiteth to knowe the fruyte of vertuouſe ſilence / ȝif he haue affeccioun and wille to trewe contemplatyf lyuynge / withouten doute he ſchal be bettre tauȝte by experience than by writynge or techynge of man: and neuertheles ſeynt Bernarde and manye othere holy fadres and doctoures commenden hiȝely this vertuous ſylence / as it is worthy. Where of and othere vertuouſe

exerciſe that longeth to contemplatyf lyuynge / and ſpecially to a recluſe· and alſo of medled lyf / that is to ſaye ſomtyme actyfe and ſomtyme contemplatyf as it longeth to dyuerſe perſones that in worldely aſtate hauen grace of gooſtly loue / who ſo wole more pleynely be enformed and tauȝt in Engliſſhe tonge lete hym loke the tretys that the worthy clerke and holy lyuere maiſter Walter hyltoun / the chanoun of thurgartun / wrote in engliſche by grace and hiȝe diſcrecioun· and he ſchal fynde there / as I leue / a ſufficient ſcole and a trewe of alle thiſe: whoſe ſoule reſte in euere laſtynge bliſſe and pees / as I hope he be ful hiȝe in bliſſe / ioyned and knytte with outen departynge to his ſpouſe Jeſu by parfite vſe of the beſte parte that he chaſe here with marye / of the which parte he graunt vs felawſchippe / Jeſu oure lorde god. Amen.