Die ierste partye van menschen
The Foundation of a Holy Life
A holy life begins by placing God above all things and rooting one's heart in divine love rather than self-seeking.
The first part of humanity. The first and lowest life that is born of God is called a worthy life, dying to sin and increasing in virtue. And this life begins in this way. The Holy Spirit reveals His grace in the hearts of people: if a person wishes to receive God's grace, he must open his heart and will to God, and he will receive that grace and the working of goodness with joyful readiness. And yet, the love of God transcends all disordered love for all creatures, but not all disordered desires or the loss of nature. For a holy life is a kind of knighthood that one must uphold with courage. And therefore, be careful above all things that you do not get caught up in love for yourself. i. To begin a good life and remain in it without sin, you must hold God above all things in your heart and love Him. Your thoughts will always lead you where your heart is; and through love, you will often seek, hold, and possess what you desire. You should focus your entire life and all your desires on the good, so that in every moment you may taste and feel the goodness of God, love Him purely, and honor Him eternally, that you may love Him forever. This is the root of a holy life and the true love that is everlasting, which you should always seek in your thoughts and actions. Therefore, be careful above all things not to seek after love for yourself: neither pleasure nor comfort, nor anything that God might give you according to your desire, in time or in eternity; for that is contrary to charity, and it disturbs the order of nature, which true love should not do, and it is very hard to overcome the bloody doors of men who think they are wise and always seek their own gain. However, you should know that everything you can desire, and much more besides, will be given to you by love without your effort. For if you have divine love, then you will have everything you can desire. And this is no different than loving God always, everywhere, and without ceasing. So, if you die in love, love will be your life. For love is beyond your understanding; it is the Spirit of our Lord. You should find rest in this, dwelling and living in unity with God beyond what your reason can grasp. But the love that is within you is the grace of God and your goodwill. In that, you have richness and fullness of all your being, and therein God lives and dwells in your midst with His graces and gifts, and there He can always grow and increase in His pleasure. The love between you and God is a holy desire for God's honor, expressed with gratitude and love, along with all your heartfelt longings. This love, along with your longings for God, will always renew itself through the stirring of the Holy Spirit and your good will and love for God.
Order and Discipline in Practice
True love must be expressed through ordered outward conduct, wisdom, and a constant inward orientation toward God.
The love that is beneath you, i. Let the outpouring of love flow into your actions through compassion, in every way that he may need and you can recognize. In these matters, you should hold onto your good habits and your rules, good conduct and good works, and all ordered behavior from outside, according to God's command and the ordinances of the holy churches. Hold on to the love that is within you, and keep it strong in this. i. Be wise, so that you can be strong in yourself, and so you may conquer the world, and in time die more to sin and temptation. i. Live wisely. And therefore, be unpretentious and humble, and keep your soul in your hands: so you may, whenever you wish, lift your eyes and your heart to heaven where your treasure is and your love; and keep it that way. i. Live with Him. And let the grace of God not be lacking in you; but strive for true love, rising in the love of God, and humbling yourself in all ways of good deeds. In all your outward work, stay free from distraction and heaviness of heart, so that you may, if you wish, look upon all things and above all things, whatever you desire. This is the light of love to be given; for where love is, there is the heart, and where the heart is, there is a person's treasure, just as our Lord Himself says. Ende hier-omme, met grooeten ernste ende met herteleker liefden seldi minne ufenen vore dat aenschijn ons heeren. For this is the counsel of God, and it is the best part of your life, which you should practice and choose above all else. And even though this is the highest and best part, you must still keep your order and your rule, your good morals and good habits, and all your good works and outward practices. This is the lower and lesser part of a holy life that God wants from you and from all people; you owe this to Him by His commandments and by right. You should practice and perform these things without anxiety and without bitterness of heart, always before the eyes of God. Want uutwendegh werc es seere gheprijst in der scriftueren, maer sorghe es ghelachtert. Moreover, as you read, sing, or pray, make sure you understand what you are reading, so that you can grasp the meaning and the intent of the words; for you serve in the presence of God. Don't lose sight of that meaning, even if you reach a higher state of contemplation; stay there and keep your focus on God as long as you can, and always honor and revere Him. If you find your thoughts wandering during prayer or meditation, or notice distractions entering your mind, remember that this happens to everyone. As soon as you realize it, return to yourself and don't let it trouble you, for we are all restless. Instead, turn back to God with earnestness and love. Even if you are distracted by worldly concerns and fail to engage with love, you won't remain at peace. And here, therefore, if you wish to overcome the lightness of the world, choose a humble and inward disposition, just as you should. A person who walks in inward exercises of love is better than one who engages in outward practices of good works.
Guarding the Heart and Senses
The believer must vigilantly guard the senses and avoid worldly distractions to maintain a pure, inward focus on God.
You have the ability to turn inward and seek God, and it is in your nature to speak and listen to the longing and loss of sin: follow your nature according to its inclinations, so that you may take up and cultivate love in all things; and in doing so, you may fall away from the grace of God, and God will despise and reject you; and then you will become worse than before. i. But a person who truly seeks God and feels His presence will be. However, if you strive against your inclinations and the loss of your nature, you will surely overcome; and grace, love, and praise to God will grow and increase in you more and more, day by day. Furthermore, 1. a person who truly wishes to live according to God's most beloved will should govern their heart with humility and pray to God that He grants them the spirit of wisdom to live according to His pleasure and His most beloved will. If he does this, he will be granted constancy and wisdom without deception or pride; God will surely give it to him. And if he does not, he will remain in his simplicity and serve God foolishly according to his understanding; that is his best. Moreover, if you need to speak with someone, let it be in a spirit of gentleness and humility, being careful and orderly in your words and actions, so that no one may be offended by you. And it's always better to remain silent and listen than to speak. You are just, true, and sincere: in your words, in your actions; in what you do, in what you allow; and always walk inwardly before the eyes of God. And as you represent and mediate between yourself and God through your speech and response, and you know and feel this: so seldom do you deceive yourself, and with a simple gaze, you should return to the appearance of your God. As long as you remain true to yourself, you'll always be able to return whenever you wish; in this way, you'll maintain peace and live without fear of sinning. Root yourself here, then, so that you avoid and flee from the cares and burdens of the heart, the instability and crowds of people, and the distractions of worldly, unfaithful people. Seek and desire. i. Somewhat, inwardly, and in a turned life, so that you may also long for your return and insight with understanding eyes, as light is, and as you are ready to turn and see with bodily eyes. Just as you must look after your five senses for the needs of your body and your daily life, guard your ears and your eyes so you don't let anything in that could lead to distraction, temptation, or love, which would distort your heart and create a barrier between you and God. For disordered desire and love could lead you astray; and in this way, you could become corrupted, losing your freedom to turn to God, where all your blessedness is found. Keep yourself in food and drink and in all bodily desires, so that you do not live according to the demands of your flesh and the impulses of nature; for excessive indulgence and attachment to yourself or to any creature can lead you away, and thus you may not be able to live for God or escape from sin. Be careful that unclean images don't invade you, whether in sleep or in dreams; and while awake, be cautious not to see or hear them, or to take in the food of the world, so that you aren't moved by impure desires and lose your natural state. i. With the cross, offer your heart, say a Hail Mary, and pray to God that He may deliver you. And seek help and pray for all holy and good people. And take care of your eyes: The glory of God to the lost, the hellish pain to be avoided, may God protect you, and from sin be freed. And here, may you look upon Him rightly and strive with fervor; abandon yourself to the deeds of our Lord and to His help and grace, and He won't forsake you. You will surely overcome and always grow in grace and in good deeds. And when you come to confess to your priest, you shouldn't say what has troubled you or what has come to mind, because that would be a matter of willful tampering and confusion to mention and to hear; and neither is there any trouble or thought that is not a sin, for no one can present themselves without sin, because we do not act without sinning. However, sin that arises from a willful inclination is a daily occurrence. When someone feels and acknowledges that inclination but remains in it willingly without a struggle, the sin becomes even greater. But if someone desires that inclination and pursues it through unworthy mental images, the sin is heavier still. If someone is careless in their interactions with others, whether in words or actions, in signs or in any manner, and if they want to do so, then that person becomes distorted and loses their true self. Moreover, carelessness causes a person to lose their way, blinds them to reason, makes their love for God fade, and leads them into despair. i. A life lived carelessly leads to the completion of sin in outward actions. And if someone feels this way, they will want to reconcile with God: they will confess their sins before God and approach the priest with a sorrowful and humble heart, and they will surely find grace.
Enduring Spiritual Desolation
When God seems hidden and the soul feels heavy or forsaken, one must remain humble and surrender to His will.
First, when you feel heaviness, sorrow, and distress in your nature, and when you find yourself lacking taste, lost, and without direction, You are to be like those things; poor, miserable, burdened, and left in all the troubles of God; in sorrow, without taste and lost in a single longing from outside or inside, and just as heavy as if you were sinking into the earth: do not despair, but surrender yourself into the hands of God, and desire that His will and His honor be done. That dark, sorrowful cloud will soon pass, and the light of the clear sun, our Lord Jesus Christ, will shine upon you with more comfort and grace than you have ever felt before. And this you have received in abundance. i. You should humble yourself in deep humility, surrendering in total obedience and through every heaviness. There, the grace of God will fill and illuminate your entire inner being; then you’ll feel that God is mindful of you and that you are pleasing to Him. And there, your heart will rejoice and be glad; and all your nature will be transformed with divine comfort, and with heartfelt truth in body and soul; and all the blood in your veins will be warmed, and will flow through all your limbs. Your heart will burst forth toward God’s new gifts in great joy for a new life, and your desire will rise to God like a fiery flame in devotion, with thanks and love. Let your humility reach the depths as you humbly despise yourself; let reason remind you of your sins, your shortcomings, and the many failings of your life. And here, let yourself be troubled and saddened, and think that you are all comfort and all honor before God’s greatness, but that He acts out of eternal truth, and from His free goodness and mercy that He has shown to you. This will further inflame your desire in gratitude and love. And here, you should recognize your own self, so that you may always descend into humility and into the contempt of yourself, and rise again into greater reverence toward God, who has spared you in your sins, and now fulfills you with His comfort and His divine gifts without any merit of your own. And here, you should strive to rise toward God with desire, and descend into yourself with humility, so that you may always grow and increase in both, and the grace of God may flow within you. In the midst of the truth of nature, you'll often laugh and often weep. i. People who are drunk with it. You'll taste and feel the many different ways that those who dwell in that love practice. For lost love will pierce your heart, and then you will love, thank, and praise God; and in everything, you will remain and break down, for all that you might do will seem small to you, and as if you cannot do what you desire to do, and that your love will be a burden, and thus He is also worthy. And here, your heart will be wounded with a certain feeling of sorrow. That sorrow will always renew and refresh you amidst your fervent love for God, and then you'll often draw from love. You might think your heart and senses will be troubled and broken, that your nature will die and decay in its desires, and that this desire will last as long as you live and cannot perish. But just as you are inclined and directed, God will hide Himself from you and hold His hand over you, setting a darkness between you and Him that you won't be able to see through. Then you will cry out, weep, and lament like a poor, wretched person: 'Now the poor are forsaken by God,' says the prophet. You would rather have Him rejected and neglected in your house than walk in the tabernacle of the proud.
The Example of Christ's Obedience
Christ serves as the ultimate mirror of humility and obedience, showing us how to surrender our will to the Father even in suffering.
Even if God has hidden Himself from you, you aren't hidden from Him. He lives in you, and He has given you and left you His mirror and His image—His Son Jesus Christ, your bridegroom—whom you should carry in your hands, before your eyes, and in your heart. St. Paul says it this way: the Son of God humbled himself, came down here from heaven, and took on the form of a servant so that he might serve us. Out of great humility, he spoke through the prophet: 'I am.' I. 'I am a worm and not a man.' He served his heavenly Father and our Lord with humility. 33. Yes, when the time came for him to fulfill his service and to die in honor of his Father and for our sake in true love. And in his master's need, he was left without comfort, even to the lowest part of his own self, from God, and from his chosen friends, and from all the world. And he received from his dying friends scorn and shame, confusion and scandal, and many painful wounds. He remained united with his Father until death, enduring the suffering and love of all those who would be tempted by the devil's schemes. He prayed for us and for them, asking forgiveness for their sins by saying, 'Father, forgive them their sin, for they don't know what they're doing.' And he was heard for his reverence, for all those who would never again bear the sorrow and guilt of their sins. And he acknowledged well that from the beginning his soul was to be saved, that he must suffer and die for the sins of the world. Yet, when the time came for him to die, his tender nature was troubled and anxious about the pains, and he prayed to his heavenly Father: 'If it is possible, let this cup of suffering pass from me, so that I do not drink it.' But he was not heard, for his Father would not spare him; instead, he was to be betrayed and delivered to death. After the first part, he was always willing to comply with his Father: although his nature was troubled and distressed, he remained obedient and set aside his own will, saying: 'Not my will, but yours be done.' And here we are taught: when we pray for our sins or for the sins of others, we should not cease or hold back; we will not be heard. But when we pray or seek to abandon the pain of our sins or the suffering of others, in doing so we should not neglect ourselves, nor act without sincerity, even if it is for the sake of death.
Read the original Latin
Die ierste partye van menschen.
Dat ierste ende dat nederste leven dat ute gode gheboren es, ende dat de heileghe gheest gheeft ende drijft, dat es ghenoemt een dooghtsam leven, stervende den sonden ende toenemende in dooghden. Ende dat leven beghint aldus.
De heileghe gheest vertooent sine ghenade in des menschen herte: eest dan alsoe dat de mensche de gratie goods ontfaen wilt, soe opent hi gode sijn herte ende sinen wille, ende ontfeet die ghenade ende dat inwerken goods met bliden moede.
Ende alte-hans verweeght ende verwindt de liefde goods ongheordende liefde alre creatueren, maer niet alle ongheordende neighinghe noch lost der natueren. Want heilegh leven es een ridderscap, dat men met stride behouden moet.
Ende hier-omme, wildi . i. goet leven beghinnen ende daer-in bliven sonde inde, soe moetti gode ongheveinsdelec boven alle ding meinen ende minnen. De meininghe sal u leiden altoes daer ghi mindt; ende met minnen seldi ufenen, behelsen ende besitten dat ghi mindt. Ende hier-in seldi funderen al uwe leven, ende uws liefs altoes met loste pleghen; soe seldi in elken inkeere smaken ende ghevoelen de goedheit gods, ende alsoe seldi gode puerlec minnen te sijnre eewegher eeren, op-dat ghi eeuwelec minnen mooght. Ende dit es de wortele heileghs levens ende ghewaregher minnen die onvergankelec es, die ghi altoes ufenen selt in verghetene ende in vertyene uws selfs.
Ende hier-omme, huedt u boven alle ding, dat ghi niet en suect in minnen, uws selfs orbore: smaec noch trooest, ochte eenegh ding dat u god gheven mach na u gherief, in tijd ochte in eewegheit; want dat es contrarie der caritaten, ende ordene der natueren die gherechte minne verdrooeghen doet, ende al te swaer es te verwinnenne den bloedeghen dooeren menschen, die wijs wanen sijn ende altoes staen na haer ghewin.
Nochtan seldi weten: al dat ghi begheeren mooght, ende vele meer daer-toe, dat sal u minne gheven sonder uwe toedoen. Want hebdi ghewareghe godleke minne, soe hebdi al dat ghi begheeren mooght. Ende dat en es anders niet dan altoes ende eewelec, sonder cesséren, gode minnen. Ende alsoe seldi sterven alre eighenheit, ende minne sal uwe leven sijn.
Want minne boven uwe begrijp, dat es de gheest ons heeren. Daer-in seldi verhaven sijn, rasten ende wooenen in eenecheiden met gode boven uwe redeleke verstaen.
Maer die minne die in u es, dat es de gratie gods ende uwe goetwillecheit. Daer-in hebdi rijcheit ende volheit al uwer dooghde, ende daer-mede leeft ende wooent god in midden u met sijnre gratiën ende met sinen gaven, ende daer mooghdi altoes wassen ende toenemen in sijn behaghen.
Vooertmeer die minne tusschen u ende gode, dat es eene heileghe opgaende begheerte in de eere gods, met danke ende met love ende met alre ufeninghen van minnen. Die minne, met der ufeninghen, tusschen u ende gode, die sal altoes vernuwen overmids berueren des heilechs gheests ende goetwillecheit ende liefde uwer herten.
Die minne die beneden u es, . i. uutvloeyen der caritaten tote uwen evenkersten met werken der ontfarmhertecheit, in alre wijs dat hijs behoeft ende ghijt bekinnen mooght. In deser minnen seldi houden uwe goede ghewooente ende uwe reghele, goede seden ende goede werke, ende alle gheordende ghesaetdheit van buten, na de ghebode gods ende de ordinantie der heilegher kerken.
Hebdi kinnesse der minnen, ende sidi hare gnoegh in dese . iiij. wisen, soe sidi uws-selfs gheweldegh, ende soe mooghdi verwinnen de werelt, ende in lang soe meer sterven den sunden ende ufenen . i. dooghtsam leven.
Ende hier-omme, sijt onverbeeltd ende uws-selfs gheweldegh, ende hebt uwe ziele in uwe hande: soe mooghdi, altoes alse ghi wilt, verheffen uwe ooeghe ende uwe herte in den hemel daer uwe scat es ende uwe lief; ende alsoe behouddi . i. leven met heme.
Ende en laetd de gratie gods in u niet ledegh sijn; maer ufent u in rechter liefden, opwert in den love gods, ende nederwert in allen wisen van dooghden ende van goeden werken.
Ende in allen werken van buten sijt onbecommert ende ledegh van herten, alsoe dat ghi, alse ghi wilt, dore al ende boven al, aensien mooght den-ghenen dien ghi mindt. Ende dit es den minnenden licht te doene; want daer lief, daer ooeghe, ende daer des menschen scat es, daer es sijn herte, sprect onse heere selve
Ende hier-omme, met grooeten ernste ende met herteleker liefden seldi minne ufenen vore dat aenschijn ons heeren. Want dat es de raed gods, ende oec dat beste deel uws levens dat ghi boven-al ufenen ende verkiesen selt. Ende al es dit dat hooeghste ende dat beste deel, nochtan moetti houden uwe ordene ende uwe reghele, goede zeden ende uwe goede ghewooenheit, ende alle goede werke ende ufeninghe van buten. Ende dit es dat nederste ende dat menste deel in een heilegh leven dat god van u wilt hebben ende van allen menschen; ende dat sidi hem van sinen gheboden ende van rechte sculdegh. Ende dit seldi sonder sorghe ende sonder onleede van herten ufenen ende pleghen, ende altoes vore de ooeghen gods. Want uutwendegh werc es seere gheprijst in der scriftueren, maer sorghe es ghelachtert.
Vooert-meer, alse ghi leest ochte singt ochte beedt, eest alsoe dat ghi die warde verstaen mooght, soe merct den sen ende de sententie van den warden; want ghi dient vore dat anschijn gods. Ende verstadi oec der warde niet, ochte sidi in een hooeghere verhaven, soe blijft daer bi, ende houdt uwe eenvuldeghe ghesichte, soe ghi langst mooght, te gode, ende meint ende mindt altoes de eere gods.
Eest oec dat u in uwe ghetyden ochte in uwe ufeninghe vremde ghepeinse ende vremde beelden invallen, waer ave dadt si, da es al eens: alse ghi des gheware wert, ende te u-selven comt, en ontsiet u niet, want wi sijn onghestadegh, maer keert u weder haestelec met meininghen ende met minnen te gode. Want al tooent u de viand sine krame ende sine meerce: en cooeptdijs niet met liefden, soe en blives u niet.
Ende hier-omme, wildi lichtelec verwinnen, soe verkiest een verhaven inghekeert ghemuede, alsoe dat ghi
lievere wandelt in inwendegher ufeninghen van minnen dan in uut-wendeghen wisen van goeden werken.
Hebdi oec de const inwendegher ufeninghen ende inkeers te gode, ende es uwe natuere gheneight met loste uutwert te sprekene ende te hooerne na gherief ende na lost der senne: volghdi der natueren na hare ghenueghen, soe seldi af-nemen ende verkuelen in minnen ende in allen dooghden; ende alsoe seldi der ghenaden gods ont-vallen, ende god sal u versmaden ende verwerpen; ende dan seldi argher werden dan . i. werelec mensche die nooeyt gods en ghevoelde. Maer wildi striden jeghen ghenueghte ende lost der natueren, soe seldi seker verwinnen; ende gratie, minne ende lof te gode, die sal wassen ende toenemen in lang soe meer, van daghe te daghe.
Vooertmeer . i. sempel onverstendegh mensche die gherne leven soude na den liefsten wille gods, hi sal met ooedmoedegher herten begheeren ende bidden gode, dat hi hem gheve den gheest der wijsheit, te levene na sijn behaghen ende na sinen liefsten wille. Mach hi dan const ende wijsheit ghedraghen sonder verwanen ende verheffen, god salne hem seker gheven. En es des niet, hi blive in sijnre sempelheit, ende diene gode onnooeselec na sijn verstaen; dat es sijn beste.
Vooertmeer, alse u behooert te sprekene met eeneghen mensche, hi si gheestelec ochte weerelec, sijt voorsienegh, behuedt ende gheordent in waerden ende in manieren, alsoe dat nieman uws ghearghert en werde. Ende altoes hebt liever te swighene ende te hooerne dan te sprekene.
Sijt gherecht, warechtegh ende ongheveinst: in waerden, in werken; in doene, in latene; ende wandelt altoes van binnen vore de ooeghen goods. Ende alse ghi overmids tale ende antwaerde verbeeldt ende vermiddelt wert tusschen u ende gode, ende ghi dat bekindt ende ghevoelt: soe seldi u scamen, ende met eenvuldeghen scouwene haestelec weder inkeeren vore dat anschijn uws gods. Ende alsoe langhe alse ghi uws-selfs gheweldegh blijft altoes in te keerne alse ghi wilt, soe seldi vrede behouden ende leven sonder vreese van dooetsonden.
Ende hier-omme soe radic u, dat ghi scuwet ende vliet sorghe ende onleede van herten, ende onghestadecheit ende menechvuldecheit der menschen, ende sunderlinghe, ongheleefder wereleker menschen. Suect ende begheert . i. eenegh, innegh, inghekeert leven, ende dat ufent alsoe langhe dat u inkeer ende insien met verstendeghen ooeghen alsoe licht si ende alsoe ghereed alse uutkeer ende uutsien met lijfleken ooeghen.
Ende alse ghi uwer vijf senne pleghen moetd in nooetdorste uws-selfs ochte uws evenkerstens, huedt uwe ooeren ende uwe ooeghen, dat ghi gheen ding in en trect met ghenueghten, met loste ochte met liefden, dat uwe herte verbeelde ende vermiddele tusschen u ende gode. Want ongheordende lost ende liefde soude u vaen; ende alsoe worddi ongheweldegh uws selfs, ende verloort uwen vryen inkeer te gode, daer alle uwe salegheit ane gheleeght.
Houdt u oec in spisen ende in dranke ende in alre nooetdorst uws lichamen, dat ghi niet en leeft na eisch uws vleeschs ende lost der natueren; want suectdi ghenueghte ende ghelost in u-selven ochte in eeneghe creatuere, soe sidi ave-ghekeert, ende soe en mooghdi gode niet leven noch den sonden ontsterven.
Vooertmeer eest dat u invallen onsuvere beelden, slapende, in drooemen; ochte, wakende, overmids sien ochte hooeren, ochte ghepeinse ochte inbringhen des viands, alsoe dat ghi beweeght wert in onkuusscher gheneighcheit ende lost der natueren: sooe maect . i. cruce vore uwe herte, ende sprect eenen ave maria, ende bidt gode dat hi uws ontfarme. Ende beghert hulpe ende ghebed alre heileghen ende alre goeder menschen. Ende nemt vore uwe ooeghen:
de glorie gods te verliesene, de helsche pine te vercrighene, gode verbelghen, ende van heme scheeden ende van allen sinen gheminden. Ende hier-ave seldi u met rechte ontsien, ende vromeleec striden; ende verlaten u op de dooet ons heeren ende op sine hulpe ende sine ghenade, ende hi en sal u niet ave-gaen, maer ghi selt seker verwinnen, ende altoes wassen in gratiën ende in meer dooghden.
Ende alse ghi vore uwen priester te biechten comt: ghi en dorft niet segghen wat u ghedrooemt heeft, ochte wat u invalt in ghepeinsen, want dat es bi wilen ontamelec ende confusie te segghene ende te hooerne; ende oec en es drooem noch inval ne-gheene sonde, want nieman en machgher hem vore hueden, want wi en werkent selve niet. Maer lost ende ghenueghte die daer-ave comt, die es dagheleke sonde. Ende alse men die ghenueghte ghevoelt ende bekint, ende daer bi willens blijft sonder strijd, soe wert de sonde noch meerre. Maer eest dat men ghenueghte begheert ende suect met ghepeinse in onsuveren beelden, soe es de sonde noch swaerre.
Es men oec onbehuedt in wandelinghen met eeneghen persone, in waerden ochte in werken, in teekenen ochte in eenegher wijs, ende men dat ufenen wilt, soe wert de mensche verbeelt ende ongheweldegh sijns selfs. Ende onkuussche lost ende begheerte wast in heme in lang soe meer, ende alsoe verblendt sine redene, ende minne te gode vergheet, ende hi valt in . i. beestelec leven, sonder volbringhen de sonde in werken van buten. Ende die heme aldus ghevoelt, wilt hi versuenen met gode: hi belye sine sonden vore gode ende vorde den priester met bedruefder ooetmoedegher herten, ende hi sal seker ghenade vinden.
Vooertmeer, eest dat ghi traecheit, swaerheit ende druefheit ghevoelt in der natueren, ende dat ghi sijt sonder smaec ende lost, ende sonder drift
te gheesteleken dinghen; arm, elendegh, begheven ende ghelaten in allen trooeste van gode; in verdriete, sonder smaec ende lost tote eenegher ufeninghen van buten ochte van binnen, ende alsoe swaer ochte ghi dore de eerde zinken soudt: en ontsiet u niet, maer gheeft u over in de hande gods, ende begheert dat zijn wille ende sine eere gheschie. Die donkere bedruefde wolke die sal schiere overliden, ende dat licht der claerre zonnen ons heeren jhesu cristi sal u beschinen in meerre trooest ende gratiën dan ghi noeyt te voren ghevoelet. Ende dit hebdi vercreghen overmids . i. vertyen uws-selfs in ooedmoedeghen overghevene in allen dooeghene ende in alre swaerheit.
Ende daer-omme sal de gratie gods vervullen ende verclaren alle uwe binnenste; ende dan seldi ghevoelen dat u god mindt, ende dat ghi heme behaeght. Ende daer-inne sal in u verbliden herte ende sen; ende al uwe natuere sal verwect werden met godleken trooeste, ende met ghevoeleker welheit in lijf ende in ziele; ende al dat bloed in uwe aderen sal verhitten, ende vloeyen al uwe lede dore. Ende uwe herte sal ontpluken jeghen de nuwe gaven gods in grooeten loste eens nuwes levens; ende uwe begheerte sal opgaen te gode alse eene viereghe vlamme in devotiën met danke ende met love.
Ende uwe ghemuede sal nedergaen in onweerden ende in een ooedmoedegh versmaden uws selfs; ende redene sal u tooenen uwe sunden ende uwe ontbliven ende menechvuldegheit uwer ghebreke. Ende hier-in seldi u meshaghen ende bedrueven, ende dinken dat ghi alles trooests ende alre eeren van gode onweerdegh sijt, maer dat hijt doet van eewegher trouwen, ende van vriër melder goedheit ende ontfarmhertecheit die hi tote u heeft. Ende dit sal uwe begheerte noch meer verhitten in danke ende in love.
Ende hier-omme, hebdi kinnesse uws-selfs, soe seldi altooes nedergaen in onweerden ende in versmadene u-selven, ende weder opgaen in grooeter reverentiën met weerdecheiden te gode die u ghespaert heeft in uwe sunden, ende nu te-vergheefs, ende sonder uwe verdiente, vervult heeft met sinen trooeste ende met sinen godleken gaven. Ende hier-omme, ufent opgang in gode met begheerten, ende nedergang in u-selven met ooedmoede, ende alsoe seldi altoes wassen ende toenemen in beiden, ende de gratie gods sal in u vloeyen.
Ende overmids welheit der natueren seldi bi-wilen lachghen, bi-wilen weenen, alse . i. mensche die dronken es. Ende ghi selt smaken ende ghevoelen meneghe selsene wise, dat de-ghene bevenden die selker minnen pleghen. Want lost ende liefde sal uwe herte ontpluken, ende dan seldi gode minnen, danken ende loven; ende in allen seldi ontbliven ende ghebreken, want al dat ghi doen mooght, dat sal u cleine dunken ende alse niet jeghen dat ghi begheeren selt te doene, ende dat u minne eisschen sal, ende dies hi oec wel weerdegh es. Ende hier in sal begheerte uwe herte wonden met eenen ghevoelleken wee. Dat wee sal altoes verseeren ende vernuwen overmids ufeninghe begheerleker liefden te gode, ende dan seldi van minnen quelen.
Bi-wilen sal u dunken dat u herte ende sen scoren ende ghebreken sal, ende dat uwe natuere in begheerleken ongheduere sterven ende bederven sal, ende dat dit ongheduer alsoe langhe alse ghi leeft niet vergaen en mach noch en sal. Maer alse ghijs menst moedt ende waendt, soe sal heme god verberghen ende sine hand op-houden, ende hi sal tusschen u ende heme setten eene donkerheit die ghi niet en selt moghen doorsien. Ende dan seldi claghen, kriepen ende karmen alse eene arme ghelatene elendeghe: ‘Nu sijn de arme gode ghelaten’, sprect de prophete. Laetd hem hebben dan dat sine es, ende hebt liever in sijn huus verworpen ende versmaedt te sine, dan te wandelne in dat tabernakel der hoeverdegher.
Heeft heme god verborghen vore uwe anschijn, ghi en sijt heme nochtan niet verborghen. Want hi leeft in u, ende hi heeft u ghegheven ende ghelaten sinen spieghel ende sijn beelde, dat es sijn sone jhesus cristus uwe brudegooem; dien seldi draghen in uwe hande, vore uwe ooeghen, ende in uwe herte.
Want aldus sprect sente pauwels: dat hem de sone gods heeft gheooedmoedecht, ende es hier neder van den hemele comen, ende heeft eens knechts forme ane-ghenomen, om dat hi ons daer in dienen woude. Van grooeter ooedmoedecheit sprect hi dore den prophete: ‘ic ben . i. worm ende niet een mensche’.
Ende doe hi sinen hemelschen vader ende ons minlec ende eerlec ghedient hadde . xxxiij. jaer, doe quam die tijd dat hi sinen dienst volbringhen woude, ende in die eere sijns vader ende omme onsen wille sterven soude in rechter minnen. Ende in der meester nooed, wert hi ghelaten sonder trooest na den nedersten deele sijns selfs, van gode, ende van sinen uutvercoornen vrienden, ende van al der werelt. Ende hi ontfing van sinen dooetvianden scop ende scheeren, confusie ende scande ende meneghvuldeghe wonden.
Ende hi was sinen vader ghehooersam tote der dooet, ende ghedooeghde vrilec ende minlec alle die scalcheit die sine viande ghepeinsen ochte gheviséren consten met rade des duvels. Ende hi bad vore ons ende vore hen, ende onsculdeghde de sonden, ende sprac: ‘Vader, vergheeft hen de sonde, want si en weten niet wat si doen’. Ende hi wert ghehooert omme sine reverentie, vore alle die-ghene die nemmermeer rouwe ende kinnesse haerre sunden vercrighen souden.
Ende hi bekinde wel, van beghinne dat sine ziele ghescapen was, dat hi dooeghen moeste ende sterven vore de sunden der werelt. Nochtan, doe de tijd quam dat hi sterven soude, sooe wert sine teedere natuere bedrueft ende in anxte van der pinen, ende bad sinen hemelschen vader: ocht moghelec ware, dat hi heme den kelc sijnre passiën ave-name, dat hine niet en dronke. Ende hi en wert niet ghehooerdt, want sijn vader en wouds niet sparen, maer hi woudene gheesselen ende leveren ter dooet. Na den oversten deele was hi altoes eens willen met sinen vader: al was de natuere bedrueft ende verveert, nochtan was hi ghehooersam, ende verwan sinen ghevoelleken wille, ende sprac: ‘Niet mijn wille, maer dijn wille gheschie’.
Ende hier-in werden wi gheleert: alse wi bidden vore onse sonden ochte vore andere menschen sonden, soe en selen wi niet af-laten noch ophouden, wi en werden ghehooert. Maer alse wi bidden ochte begheeren verlatenesse der pinen ochte des dooeghens dat wi lyden omme onse sunden ochte omme anderre menschen sunden, daer-in selen wi ons-selfs vertyen, ende ghedooeghen in ghehooersamheiden, al ware dat dooeghen oec ter dooet.
A Mirror of Eternal Blessedness companion
A daily portion of stillness
Chosen Portion delivers one short contemplative reading and a guided moment of silence each day — the ascent, one step at a time.
Chosen Portion is the paced doorway into this collection: it portions the dense mystical treatises into one daily reading plus guided silence, exactly as the 14-day plan teaches.
- Daily bite-sized excerpts from the contemplative classics, never a wall of text
- A built-in timed stillness practice that grows from 2 minutes to 10
- Gentle progression through the tradition — the app remembers where you are on the ascent