|b{Yorkshire_Writers}
|b{Richard_Rolle_of_Hampole_and_his_followers,_vol._II},_pp._45-366
|b{ed._C._Horstmann}
|b{Library_of_Early_English_Writers._London:_Swan_Sonnenschein,_1896.}
|b{Note:_The_asterisk_*_means_a_prosodic_dot._<..>_was_not_advisable_for}
|b{the_marking_this_time,_since_the_text_has_frequent_stops_as_fillers_of}
|b{gaps.}



|p45


|r5._[Twelve_profits_of_Tribulacion.]

            Da nobis auxilium domine de tribulacione.

|r[f.49b]
   |r<b> éou soule tribulid and temptid, to če is čis word shewid, čat čou lere wher_of
tribulacion serues, and čat čou not onely susteyne hom suffraandely, but also



|p46


gladely, & čat čou be gladid with-Inne of čat ilk čat čou art angrid with-outen;
for, als sayes Senec,  "čere is non so grete glading, as čat čat is drawen of
angre." Whilk glading no mon may haue, but if he know first čo dede of
tribulacione; hou, čat is to saye, God, čat sendes tribulacions, ordeynes hem
to čo profite & forthering of hom čat suffren hom, but ¨if čai setten hom
agaynus čo ordynaunce of hore creatore with wickednes of rebelnes. Wherfore
čoo čat knowen hore defautes of čat one syde, & čo profites of tribulacion
on čat očer: asken of god in čo fore-sayed word forto be helpid of tribulacion,
& not ¨it to be remoued; for if čai aske čo remewyng, perauenture čai aske
agaynes hom-selue, as Poule čat askid čo prik of his flesshe to be remewid
 čo secunde Cor. čo tuelft chapiter; to whom is answerid of god: "My grace
sufficis to če."  éer are mony fruytis of tribulacion: but now of tuelue shal
we touche, in whoche mony očer are contened; čat lightly shal be vnderstonden,
who čis tretice diligently redis or heris; for as čo mete ille chewid ille is defyed
& litel profitis: so techyng of holy wrytt with-outen entent red or herd, litel
profitis.
   |r<b> éo first profite čat tribulacion dos is in čis: čat tribulacion is a trewe
socoure sende fro god to take čo soule fro handis of his enmyes.  éese
enmyes are, čo fals ioyes & deceyuande welthes of čis world, whilke čat in so
mykel čo more perelousely bigylen čo indisciplyned hert, in als mykel more as čai
flateren & cherisshen. éese are čo enmyes of whilk [čo] comune prouerbe tellis:^
"ffoole ne drede[s] [čam] noght"; čat in als mykel are čai more to drede čat čai
more flaterandly cherisshe. [éese are čo enemyes čat flaterandly sleen, & sleand
flatren]; čat are tokened by Iohab, čat holdande Amasis chyn, as he wolde
haue kissid hym, sloghe hym,  éo secund Reg. tuentid Chapiter. Wherof sayes
Gregor: "čof al fortune be [to drede], nerečoles more is to drede čo weltheful
čen čo wooful." éat opunly apperis, for čo enmye čat priuely werres is more
to drede čen he čat werres opunly. And take hede čat čese socoures of tribu_lacion
are not sende al-onely of god, but god hym-selue is leeder & marchal
of his hoost, ordynande al to čo delyueraunce of his frendis. Wherfore he hetis
by Dauid saieand: "With hym I am in tribulacion: I shal take hym oute & glorifye
hym". Wher-fore sith god is with vs in tribulacion: yt is to susteyne suffrandely
& gladly, for in als mykel as čo tribulacion more greues, čer-after god more
neghes hym čat is troblid; wherof sayes Dauid: "God is nere to hom čat are
troblid in hert". éerfore if čo presens of tribulacion anger če, čo presens of
god či saueoure, čat is with če in tribulacion, gyues če gladyng with-Inne.
 But čou may saye: "I fele wel čo presence of tribulacions, but I ne fele
noght čo feliship of god in my tribulacion; for if he shewid so suettenesse of his
presence as čo bitternesse of tribulacion, I shuld susteyne čo tribulacion gladly."
And čou may saye also čat čou feldes more suettnesse of god bifore čo tribula_cion,
čen čer-Inne. To čat may be answerid čat čo feliship of god may be on
two maners vnderstonden. First [of gynyng of vertu & grace: for] as čo tribulacion
is ekid, so god multiplies vertu and grace; as seyes čo apostle first Cor. Tende:
"God is trewe, čat suffres ¨ou not be temptid ouer ¨oure myght, but makis



|p47


com with čo temptacion čat ¨e may susteyn hit"; as who saye: he shal gyue
eking of grace & vertu to susteyne tribulacion suffrandly. For right as čo lordes
of castles are wonte to sende help & socoure to hom čat ben ensegid in
castles: so god is wont to sende eking of grace to čo troblid soule, / éat očer
feliship of god in tribulacion may be vnderstonden of gyuyng of myrrily gladyng,
čat god sendis to čo troblid; where-[of] čo apostle saies secunde to Cor. čo. "As
čo passions of Crist abounden in vs, so thorow Crist aboundis oure gladyng."
 éo passions of Crist are saied abounde in vs, for čai are sende of hym, & for
hym shal čai be sufferandly susteyned, and čat to likenesse of Crist, & with_outen
gilt; čat no mon suffre as a theue or a mon-sleer, čat desserues wel
čat čai suffre. / But take kepe čat čo eking of grace čat is gyuen in tribulacion,
is not euer-more gyuen to be felde of čo troblid; whilk čing is don to his
prouyng, drede, & delyneraunce. Also čo glading ne shuld not come, to čo
stede ne be graythid to hym, čat tribulacion graythis; as saies Tob[ias] fferthe:
 "éou makis stille after storme, & čou sendis glading after sorowyng & gretyng".
And Dauid:"After čo monynessis of my sorowes in my hert či gladingis haue
Ioyed my soule". / As čo gladingis of one houre passis čo tribulacions of mony
¨eeris. For hegh god čat first come to socoure če, after čo tribulacione shal
du[e]lle with če confortande če, as sayes seynt Bernard. / And if perauenture
čou playne če čat čis glading taries ouer-mykel, as playnen čese loouers: here
answeris Cassiodor, sayand čat čo selue swiftnesse semes slownesse to čo hert čat
is desyrande & louande. / And [čou] aske of rightwise men čat neuer didde deedly
synne, hou hit is sayed čat čai are delyuerid oute of hore enmyes honde: To
čat may be saied čat čof čo gode be not fallen in honde of hore enmyes by
assent of deedly synne, not-forči čai might haue fallen; but helpand god čai ne
felle not, & so askapid hore hondis, Whilk čing seynt Austyn touchis, spekande
to čo rightwyse čat god had keppid fro synne čus:"He helde če čat čou ne
felle in synne." / Of čese forsaied čingis may be concludid čat čo troblid soule
ne haues noght to holde hym verrayd when he suffres tribulacione, but delyuerd
& tane a-way fro čo welthe of čo world deceyuande, & [fro] čo flesshely glading
mysconfortande. Wherfore sith tribulacion[s] delyuers of enmyes: čof čai ben
snmtyme heuysome, nerečoles čai are to susteyne for god gladly & with-outen
grucchyng; vmwhile čof a mon be sette agaynes tribulacions with grucchingis,
čen he lettis his helpers, & helpus his enmyes.

   |r<b> éo secund profite of tribulacion is: čat hit stoppis čo deuels mouthe, čat he
ne dar speke ne tempte čo soule čat is in tribulacion; for he dredis to be put
agayne & ouer-comen, čat is tokened in čo secunde chapiter of Iob, where is
sayed: "no mon spake to hym a word, for čai sawe his sorowe was greet." He
spekis čere of feynt frendis of Iob, čat bitokene deuels werrayande čo soules;
čat dar not negh čo troblid soule ne tempte hit seen his grete tribulacion, for
čai drede to be ouer-comen of siche a soule. Noght čat temptacion of čo fend
be perilouse to če but by čo folowand answere, čat is, by delite & assent; as
čo speehe of čo cursid mon noyes če noght, but if čou hym answere, / And
čat is tokened in čo threttid & sex of Ysaie where is sayed čat E¨ech[ias] forbed



|p48


čo peple to answere to čo blasphemes of Rapsace prince of čo kingis hoost of
Assiris. By Rapsace is tokened čo deuel, by his blasphemes are tokened ille
čoghtis whoche he totils; but čai noye noght but if čou answere by assent.
For [čof] čo let[h]er blasphemes tourmenten mykel monnes hert, but čai noye not
als long as he answeres not; bot on čat očer halue čo blasphemand folk are
angerid when čai se hom čat čai blaspheme noght answere.

   éo thrid profite of tribulacion.

   |r<b> éo thridde profite of tribulacione is: čat [it] clenses čo soule troblid. And hit
is to witte čat fyue maners of clensyngis ben of bodily čingis.  éo first
clensing is, of monnus body; čo whiche is on two maners: in drinkyng & in
blode-letyng.  éo secunde clensing is of metals; čo whoche is on two maners:
with fire as gold, and with fyle as iren.  éo thrid clensing is of trees, čo
whiche is in cuttyng of braunchis & vp-deluyng of wedis.  éo ferthe clensing
is of corne, with a flayle.  éo fift clensyng is of vynes, in čo pressure. In
alle čese maners clenses tribulacione.
(1)    First is monnus body clensid with drynk: and for-či when tribulacion takis če,
čenk hit is medycyne, sende to če fro či lord to clens [če] of outerage humore and
[vnskilwis] likyng. For why as wicked humours are clensid with bitter medicyne,
so čo wicked maners of čo soule are clensid with tribulacion; for as seynt Gregor
saies, wicked humours are wicked maners. & for-či take with glading čo medicyne
sende to če fro či lord, čo whilk is souerayne leche knowand al čo complexcion
of či hert; for he wot hou mikel čou may susteyne, & he ne gyues noght to
če but čat is to če profitable. For why hegh gods son drank čo tribulacion of
deed, not for his, but for čin clensing. On čo same maner drink čou čo
medicyne of tribulacion for či heele & či clensyng. For hit is saied Cant.
sexte: "Drinkis frendis, & gladis ¨ou derlingis". And to čo childre of Zebedeis
was saied: "May ¨e drinke čo drink čat I shal drinke?" čis is čo drink of hele
čo whilk Dauid receyued with making of čonkis, sayande:  "éo drink of heele
I shal take". and perauenture čof hit be hard to če to swolowe čis drink for
bitternesse, calle gods help, as did Dauid when he saied: "And gods name I
shal in-calle". / & [take] kepe čat as bodily medicyne ne shuld not be tastid ne on
čo tong long holden, but sone be doun swalowid: so tribulacion ne shuld not
fro his course with grutching be čoght on. But as čo profite of medicyne is
lettid sum-tyme not of defaute of hit-selue, but ille disposicion of čo takand; so
čo profite of tribulacion is lettid for ille disposicion of čo hard hert & rebel;
as is shewid in Pharao Exod. ferthe, for why ay čo more he was tourmentid,
čo more hard was his hert. And čerfore saies Salomon: "éo hard hert shal haue
hard at čo last."  éo secund maner monnus body is clensid with blode-letyng,
& čat on two maners, čat is to saie, with opunnyng of vayne, & with ventuse.
 Openyng of vayne is lickened to shrift, & ventuse to tribulacion. And take kepe
čat [as vnnaite] bodily blode corampis čo body; so synne, čat in holy writt is cald
blode, corumpis čo hert. éo vayne thorou whilk čis blode, čat is to saie synne,
is oute-casten, is čo month, as Solomon saies in Prouerbe:  "éo vayne of lyue
is čo mouthe of čo rightwyse"; for čo rightwyse in čo bigynning is wryer of



|p49


hym-selue, čat is to saie in shrift.  And take kepe: as a mon shuld let oute
ille blode to clensyng of čo body, & withhold gode blode to čo norisshing
of čo body: so men shulden in shrift saie hore synnes, čat čai be casten
away, & holde stille čo gode dedis čat čai ben not leste, for why gode
dedis tolde in shrift for rosyng & for vayne-glorye, are lost; as is shewid in
čo pharise čo whiche rehersid his gode dedis in loouyng, sayande Luc. aghtend:
"I fast twies in čo woke, [čo] tende I gyue of [al] čat I haue"; but čo puplycane
ne durst not lift his eghen to čo heuen, but smote his brest sayande; "God,
haue mercie on me synful mon"; and ča[n] folowis čat "éo publicane come doun
iustified thorou meke shrift fro čo pharisee", čo whilk duellid in his synnes.
For why čoo synnes čat are shewid in sothefast and lawe shrift, are for_done,
as Dauid saies: "I saied I shuld shryue me to lord, & čou forgaue čo
wickednesse of my synne".  éo blode-letyng of ventuse is like to tribulacion;
forwhy als mony tribulacions as god sendis to čo hert, so mony strokes for blode_draght
he gyues to his purgacion. But take kepe čat bifore čo stroke of blode_letyng
hit is nedeful čo flesshe be enchawfid, čat čo stroke may lightlier be
suffred: So hit is nedeful čat monnes hert be kyndelid with čo fire of loue, to
suffre tribulacion lightly; as seynt Austyn saies: "Alle fel čingis & grete čingis
light & nerehand none makis loue". In tokenyng of čis lightid čo holy gost
vp-on čo apostlis in tong[is] of fire, as hit is saied Act. secunde; of čo whilk čai
were so strengthed čat after čo receyuing of hit fro čo sight of čo conseil čai
¨eden ioyande, for čai were holden worči to suffre noye for čo name of Ihesu.
éai were bifore čo receyuing of čat light dredeful, as semed in Petre čo whoche
denyed his lord at čo voice of a womman; čo whilk nerečolater after čo
receynyng of čo holy gost suffrid for his lord gladly passion of čo crosse.
(2)    éo secunde maner of clensyng is thorou whilk metals are clensid, as gold with
fire, & ierne with file. First tribulacion clensis čo soule & makis hit clene as fire
dos čo gold; čerof saies seynt Austyn:  "éat čo flayle dos to čo corne, čat
čo fire dos to čo gold, čat čo file dos to čo iern, right so & on čo same
maner tribulacion clensis čo rightwyse mon"; čat is to saie: As čo fire departis
čo gold fro očer metallis & makis hit clene of drosse, so tribulacion makis čo
soule clene". éerfore hit is saied of čo martirs in Sapienc[ia]:"He proued hom as
gold in čo herthe." With čo fire of tribulacion proued was Iob, čat saied:
"he proued me as gold čat passes thorou čo fire". And take kepe čat gold is
čo moost preciouse among alle metallis, & leed čo most vyle, & nere-čo-later
gold ne is not clensid with-outen leed, for why leed drawis with hit in čo herthe
čo filthe of čo gold, So čo gode men, čo whiche are bytokened by čo gold,
are clensid oft with ille men, čat are bitokened by leed. éen, if hit be askid
"of what čing seruen čo ille men to čo gode", hit may be answerid: of čat čing
čat čo leed serues to čo gold; as Salomon saies: "čo fool shal serue to čo
wyse", čat is to saie, clensand hym. éus serued Esau Iacob, čat is to saye,
pursuyng hym; of whom hit is saied Gen[esis] fyue & tuentid: "éo more shal serue



|p50


to čo lesse". / Sith, tribulacion clensis čo soule as file dos čo iern, farblisshand
hit & makand bright. For why as čo swerd čat neuer passis out of čo shethe,
& čo knyue čat neuer-more sheres, gedres rust: so monnus hert gedres rust
gostly with-outen vse of tribulacion; as Ieremye saies: "Bareyne was Moab fro
his ¨outhe: he restid in his filthe". For-[čy] ne pleyne če not čof god furblisshe
či hert čat hit shyne & be made clene; for in očer maner čou may not se god;
as saies seynt Matheu: "Blessid be čo clene of hert: for čai shal se god". //
(3)   éo thridde maner of clensyng čat fallis to tribulacion, is čo clensyng of trees as
of vynes, čo whilk is in cuttyng of vnnayte braunchis; of čo whilk Io..xx: "Ilk
a boghe not berande fruyt he shal smyte of, & he shal clense čo boghe čat
beres fruyt, to make more fruyt".  By čo vyne is vnderstonden monnes hert,
čo moystare of whom makande hym to bere fruyte is loue; / čen als mikel as
he has of loue: so mikel has he of moysture; for why when čo moysture of
čo trees is sprad in čo vnnayte braunchis, čo tree beres čo lesse fruyt. So čo
loue of čo hert čo more hit is sprad a-mong flesshely frendis, čo lesse hit is
able to gostly fruyte. And if čo wyse gardiner sheres a-way čo vnnayte braunchis
of čo tree čat hit may bere more fruyt: hit is no wondre čof god, čat is tiller
of monnes hert as saies čo gosple Iob. tuentid:  "My fadre is a til-mon", he
shal shere a-way čo vnnayte loue of či hert, čat is to saie či kinraden & či
frendis worldly & flesshely, with čo loue-croke of čo deed čo whilk he holdes
in his bondis, or if he do fro če worldly godis, to čat čat čo loue of či hert
ne passe not his propre termes; and al čat dos god čat čo loue of či hert
draw not fro hym, & čat hit be not spred in worldly čingis, where mykel mon
byhoues lay & čer-thorou no gode wynne but oft ille ende, as saies seynt
Gregor:  "Who so leenes to čo sclithand, hym byhones sclithe with čo sclithand".
(4)  éo ferthe maner of clensyng čat fallis to tribulacion, is clensyng of corne, with
flayle, čat [čo] corne be portid fro čo chaf; as saynt Austyn sayes: "éat čo flayle
dos to čo corne: čat čo tribulacion dos to čo rightwyse mon". For as čo strok
of čo flayle gares čo corne passe oute of čo chaf: so tribulacion gares monnes
hert be departid fro flesshly loue, for čo world mys-payes to čo troblid hert.
éerfore Dauid knowande čo profite of čo flayle of tribulacion, saied: "Lo I am
redy to anoyes: to suffre čat my hert may be clensid"; as seynt Austyn saies:
"Ne pleyne če not of čo flaile of tribulacion, if čou wilt haue clene come. & be
set in heuen, where noght shal be set but clene come". But, as hit fallis
oočer-while čat corne not ripe ne dried ne is not departid fro čo chaf thorou
čo strok of čo flaile, but clynes more brissed čer-Inne: so monnes hert hauand
moysture & likyng of flesshely loue, ne is not departid fro čo perelons world,
but more drawis čerto with loue & lyking; of čo whiche nerečolater he receyues
noght but tourment & trauel, for why: "mon is borne to tranel & čo brid to čo
flight", as saies Iob. And čerfore saied seynt Ion in his pistil:" Ne loues not
(5) čo world ne čoo čat are čer-Inne".  éo fift maner of clensyng čat fallis to
tribulacion, is clensyng of wyne in čo pressure; for as čo pressure presses čo
grapis čat čo preciouse wyne may be departid fro čo dreggis: čo god settis čo
soule in čo pressure of tribulacion, čat is to saie in sekenes of body, in pur_suyng



|p51


of wickid men, in dethe * of frendis, in losse * of erthely godis; čat he may
clense čo soule of filthes of synne & of wicked lykingis. And čerfore ne put
not a-way čo pressure of tribulacion: if čou wilt be sett in celere of Crist, as
Salomon saies Cant. first; "éo kyng led me in to čo wyne-selere"; & seynt
Austyn saies čat "čo martirs in čis lyue are so pressid, čat čo greet mater of
hore body laft in čo pressoure, & čo preciouse soules are sett in celere of aye_lastyng
lyue as preciouse wyne".  Ne pleyne če not if god sett če in čo
pressoure of tribulacion, sič he defoulid first čo pressoure, as Ysaie saies;  "éo
pressoure I defoulid alone, & of čo folk no mon was with me." "no mon" he
saies, & not "no wommon", for alle čo apostles in his passion laften hym &
fledde; but čo blessid mayden ne departid not fro hym thorou mys-bileue, but
suffred with hym thorou compassion, as Symeon heght hir saieand: "éo swerd of
his passion shal passe thorow či soule".

   |r<b> éo ferthe profite of tribulacion is: čat hit lightis či hert to knowyng of god
& knowyng of či-selue; in čo whilk is čo perfeccion of monnus knowyng; as
seynt Austyn, čat so mykel had red & herd, more ne askid he not, saieand
in čo boke Soliloquiorum: "God. if I had knowen če I god, if I had knowen
me!" And in čo boke of Wysdome is hit saied: " Knowe če, is witt fulfild."
 For as we se čat čo strok of čo ¨erd gares čo disciple hold donn his heed
& loke on čo boke & recorde his lessone: so tribulacion is sende to če fro
god [čat] čou may lere to knowe či creatures; as seynt Bernarde saies "God makis
hym to be knowen betande, čo whilk was forgeten & vnknowen sparande",
Of čis haue we ensaumple, Daniel ferthe, of čo kyng Nabugodenosor, čo whilk
god cacchid oute of his kyngdotne, and was his wonnyng with wylde beestis, &
hay he ete as an ox: but in čo ende of his dayes "he liftid vp his eghen to heuen,
& his witt is gyuen agayne to hym". [He] liftes his eghen to heuen čat sett_is
his knowing on his creatore. In čis liftyng of eghne his witte is ¨olden to
hym čat thorou bowing doune to erthely čingis lost hit, Nabugodonosor čat
bifore tribulacion stekid his eghen to his creatore, lokand to čo erthe, after
tribulacion he lyftid his eghen to heuen where he was čat bete hym: as čo
maner es čat when čo child beten feles čo strok of čo ¨erd, he turnes čo eghe
to hym čat hym bete. And čerfore god betis oučerwhile his face, for he
wolde čat čai turned to hym hore face.  éerfore, čou soule, by-holde čat čo
maner is of louande to sende letters by-twyx hom, to holde loue in mynde,
and čat hit be not forgeten: and čerfore čo lord Ihesu Crist sendis to če
tribulacion, čat was forgeten of če perauenture in či wele, as čo botiler of
Pharao forgate in his wele Ioseph his dreme-reder, Gen[esis]. Byhalde čat oure lord
Crist withholdis in mynde of [če] čo tokeny[s] of čo woundis čat he suffrid
for če, as if a knot were made on a girdul to holde sum čing in mynde; as
oure lord saies thorou Ysaie fourtid & nyne: "I shal not forgete če in my hondis
I haue wrytten če", čat is to saye: "when I had hom thurled in čo crosse for
či loue". éen if Crist withholdes tokeny[s] of his woundus for mynde of če:
ne wrathe če not if he sende to če tribulacion to hold čo mynde of hym; ffor
why als mony tribulacions as čou haues, als mony messageris [sendes] he callyng če



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[a¨en] to čo mynde of hym, Ne agayne put čou not čerfore či gode sommoners:
for why hit is saied, "mykel is worči in citee a gode summoner". / But čou
myghtis saie čat "tribulacions ne are not nedeful to make čis sommonus, for god
sommonus I-noghe by his gyftis, as seynt Austyn saies: Gods giftis are not ellis
but sommonus to cum to hym"; čerfore hit is semely to hym čat be make
sommones gyuande giftis, for soche sommones semen a lord, more čen čo
sommones čat are with betyngis". To čis may be answerid: čof hit so be
čat giftis callen če agayne to knowyng of či lord, neuerčolater oučerwhile
vnskilful loue drawes to worldly giftis, and so is forgeten čo maker čat gyues
godis aye-lastyng. éerfore of soche he pleynes hym Prouerb. first & seies: "I
spred out my honde", čat is to saie gyuande worldly giftis, "& čere was none
byhelde". He ne saies not čere was non čat "toke", for mony are čat gladly
taken; but fewe are čat "byholden"; [for] fro čo moste to čo leest, alle louen giftis
& folowen rewardyngis, / But čou might saie: " čof hit be semely čat god calle
agayne thorou tribulacion hard hertis & vnchastised čo whilk ne wil not turne
to hym thorou giftis, he calles agayne thorou tribulacions: neuerčolater semely
ne is hit not for čo gode, čo whilk knowen thoro "čo gyftes čo gyuer". To
čat may be saied čat čof hit so be čat čo gode hert knowes čo gyuer in čo
giftis thorou kyndely likynge, neuer-čo-later hit comes not to perfite knowyng
with-outen prouyng of tribulacion, as hit is saied Ecc.: "What kon he čat is not
assaied?  éo mon čat is proued in mony čingis, knowis mony čingis". But
take kepe čat he calde Salomon to his knowyng gyuande giftes. Iob he calde
takande away his godis. Aduersitees and tribulacions ladden Iob to perfeccion,
giftes ladden Salomon to foly & losse. éerfore if Salomon, čat was riched with
so mykel wisdome, lost čo knowyng of his god in weele: be čou not siker čat
čou may in čat, longe holde čo knowyng of god, čerfore suffre čou tribulacion
čat čou may come to perfite knowyng of či god. And if čou be mysconfortid for
čo grettnesse of tribulacion: in čis confort če čat čo more tribulacion makes če to
com to čo more coroune. // Now hit is saied hou čat tribulacion[s] calles čo
hert to knowyog of his creatoure. Now is to saie hou čai calle mon to knowyng
of hym-selue. For why čo hert čat čo ioye of čo world drawes fro hym-selue: ne
may not fele ne knowe hym-selue; wherfore Dauid saies in čo name of soche: "éo
light of myn eghen ne is not with me". Woo worthe hym čat dispendis čo light
[of his knowyng] in čo knowyng of outeward čingus and holdes no[¨]t to knowyng of
hym-selue! |r... for why worldly weele so mykel more drawus čo soule fro hit-selue,
in hou mykel more he folowes hit & loues hit.  But as čo assegid is gart oučer_while
thorou assaute of his foes to turne in to his propre holde fro whiche he
dar not passe for drede of his fooes, [also], as seynt Gregor saies: "tribulacion
gares čo hert to turne to hyt-selfe, & aye čo moo tribulacions čat he has: čo
fewere issues are to passe oute fro hym-selue", čer-fore happye is aduersite čat
¨eldes [če] to či-selue & makis če to turne vn-to či propre home; and čer-fore hit
is saied Exod. Tuelft:  "Duelle ilk mon with hym-selue", čat is to saie, knowe
hym-selue, & take kepe to hym-selue; for why as a hous čat no mon wonnes
Inne is broght to noght: so čo hert not inhabited, is broght to waast & to



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noght.  Woo is čo hert čat to čo likenesse of a ioguler etes shameful morsels
oute-with his hous, čo whiche čo more he synges in očer mennes houses, čo
more he fyndus čat he may wepe in his owne. For why aye čo more čo hert
likis in worldly čingis, čo lesse he fyndis confort in hym-selue. Tribulacion
forči is sende to čo hert, čo whiche garis hit, turne agayne to hit-selue fro
worldly ioyes, as čo ioguler after čo feest is gart to turne home agayne to hym_selue
to his house. So čo dowue when sho founde not wher-on sho myght
reste hir fote, turned agayne to Noe in to čo shipp.  Noe is vnderstonden
čo reste of čo hert; when čat monnes hert ne fyndis not oute-with in čo whiche
his loue may rest: čen he turnes to hym-selue.  éo dowue čen ne fyndes not
where sho may rest hir foot; when čo hert ne fyndis noght in erthely čing
where he may sette his loue; & čen he turnes to hym-selue, & he is gart to
saie čat Dauid saied: "My soule, turne in to či reste". And in Cant. saies oure
lord to čo soule čat had dispendid his hert by worldly čingis: "Turne agayne, čat
we may byholde če", čat is to saie: I & čou; [čou] shal byholde če with eghe of
conscience. I shal byhold če with eghe of mercie, / čerfore čou soule, suffre če
to be agayne cald to či-selue & to god thorou tribulacions, čo whiche wele
had liftid fro če; and namely for tribulacions bynden & festen če to či creatour,
whom čo ille fredame of čo world lousid.  And čerfore saied Iob, čat was
proued in soche čingis: "If I were gird with čo prik of pouert, hit shulde shewe
to hom hore werkis." And take kepe he ne callis not here pouert wantyng of
erthely godes, but wantyng of erthly solace čo whiche is had in worldly richesse,
as hit is written Ecc.: "Sum mon is pore al-čof he be in mony richessis". éo
bondis of pouert are calde alle tribulacions čo whoche are sende fro god to
bynd čo hert fro worldly solace.  éese are čo hondes of Adam oure forme_fadre,
čo whoche fallen to vs thorou čo right of heretage, thorou whilk god
drawes to hym mony as hit were agaynes hore wille. Of čat saies Osee: "In
čo baades of Adam", čat is to saie in tribulacions, "I shal drawe hom, in bondis
of loue", čat is to saie sende thorou loue; as saies seynt Bernarde:  "We are
drawen |r[f.59] when we are wont to tribulacions". And čerfore čou soule čat
art bounden with čese bondis, ne hold če not reuyled; ne hope čou not čoo
čat are not bounden be in verray fredame to whom is grauntid al čat čai ¨erne;
for why čou hopis not čo seke mon in gode state ne in hope of heelyng, čof
al čat he ¨emes be grauntid to hym of his leche, -- for čen he despaires of his
heele, ffor why čat is certayne token of his dethe. Thorou whiche hit semes čat
worldly fredame ne is noght but spedyng to perisshyng, and čerfore, čo more
frely čai fulfille čat ča, wil with-outen tribulacion, čo sonner čai falle to hel[l]e.
 And čerfore if čou wilt haue god helpande to če, suffre čat čou be bounden
with hondes of tribulacion, whoche comen fro god & to god drawen, čerfore
he saied to Ezechiele:  "Lo I gatte my bondis vpon če"; & thorou čis may
men vnderstonde čat čo bondis of tribulacion are giftis of god, čerfore thorou
čese čingis hit semes čat tribulacions are bondis byndande čo soule to god,
and ay čo more čo tribulacion is, čo faster byndis hit čo soule to god.



|p54


         Tribulacio quinta.

   |r<b> éo fift profte of tribulacion is: čat hit bastis či way to god; and čerfore als
mony tribulacions as čou haues: als mony messageres sendes god to če to baste
če to hym and čat čou duelle not in čo way, & se hou wickid čai are čate
tarien čo wickid hert [čat] men ne haste not to go to god. And čerfore when
tribulacion dos away likyng & loue in worldly čingis čat tarien, čen čo hert is
prikked to go hastily to god, as čo prophet saies: "Hore sekenessis are mony_fold
", čat is to saye tribulacions, "and after čat čai hastida, čat is to saie to go
to god. And seynt Gregor saies: "éo barmes čat pressen vs bere. garen vs
to go to god". éerfore ne bald čou not litel čo gyft of tribulacion čo whilk
delyuers če of a hard prison and haastis či way to čo kyngdome, as hit is saied
Ecc.: "Mon is led sum-tyme oute of prison & of bondis to čo kyngdome".  éo
prison is čere calde what čing čat čo hert loues vnskilfully in čis world; čo
boundes with whilk he is bounden, is wicked ¨ernyng; & ay čo more čis loue
is, čo depper is čo prison.  Oute of čis prison god ledis če thorou tribulacion:
when he takis fro če, or makes froward to če, čo čing čat čo loues vnskil_fully
or čat čou wolde loue afterward; čo whilk čing is tokened Act, Twelft
 where be saies čat Petre was keppid in prison of Herode, and hit folowis
after "čat čo aungle of god stode by hym & smote hym on čo syde and raysed
hym saiande: `Ryse bilyue'". By či syde is vnderstonden či bročer čo whilk
come of čo same syde of čo whilk čou, or alle čoo generaly čat are bounden
to če of blode or of frensship. When čat he čat shulde be to če frende
thorou kyndely right, is to če frowarde, or drawen fro če with dede, vnderstonde
če smytten in čo syde to go oute of čo prison, & čat čou sett čin hert al_onely
in god čo whilk ne mny not fayle. But byholde čat Petre ne playned
hym not of čo strok in čo syde thorou čo whilk he was delyuerd of prison; so
čou ne shulde not playne če of tribulacion čo whilk delyuers če fro worldly
loue wicked & fals. & perauentore if hit be hard to če to suffre čo strok of
tribulacion: byholde Crist čat for če was woundid in čo syde, & čen čo lightlyer
čou shalt suffre; as čo gode knyght, when be sees čo woundis of his lord, he
ne feles not his owne woundes. And čerfore ne put not away čo messangeres
of či lord čo whilke callen če agayne & garen če to baste to hym; for why he
čat puttis agayns čo messagere, agayne-puttis čo lord.  éo messagere čen is
put agayne when čo hert stryues agayne tribulacion with vnbuxumnes. & take
kepe čat tribulacion dos two čingis; hit tourmentis čo soule clensande
hit, & hit clenses tourmentande; but when čo hert receyues tribulacion with
vnbuxnmnes, čen twynnes he čo clensyng fro čo tourment of tribulacion, and
čen he feles čo bitternesse of tribulacion & tynes čo profite; & neuer-čo-later,
wil he nyl he, hym byhoues suffre tribulacione.

      éo sixt profit of tribulacion.

   |r<b> éo sext profite of tribualcion is: čat hit is gyuen to quytyng of či dettis in
čo whilke čou art bounden to god, whom čou may not fle ne no čing reeue
fro hym, ne no čing of či dette fro hym layne.  éese dettes are čo peynes
čat ben aght for čo synnes čat čou haues don; & čof hit so be čat ay-lastande



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peyne be aght for deedly synnes, nerečolater čat peyne aye-lastande is chaungid
in to erthely peyne thorou contricion & shrift.  Also čis peyne erthely is made
lesse thorou fastyng & tribulacion , and očerwhile is al releeshid, & namely by
tribulacions. And čerfore witt čou čat what so čou suffris for god, hit is
acountid of god in paye of či dett, And as čo kyngis stiward when he ¨eldes
acounte of čo receyt of his lord, he acountes & castis with penyes of leed or
of coper, and očerwhile in čo ende of his acounte a peny of leed or of coper
lies for a hundrid marke of gold or of siluer, čo whilk in hym-selue is of litle
prise:  so čo tribulacion of one houre in čis world receyued with pacience,
delyuers fro čo peyne of helle, čo whilk is heuy & aye-lastande. Ensaumple of
čis čou haues in čo theue čat on čo right syde of Crist was hengid, čo whilk
for his ille dedis suffrid payne on čo crosse, & was oblisshid to očer payne čat
is to saie of helle,  and nerečolater he hauande contricion for his synnes,
turned hym to his lord & saied:  "éenk on me, lord, when čou comes in to
či kyngdome": & als-tyte he assoyled hym & delyuerid hym of al čo dette of
hard payne, thorou čat mylde voice: "For sothe I saie to če, to-day with me in
paradyse shalt čou be". Woo is hym čat noght payes in čis lyue, but ekis synne
vp-on synne, of whom hit is saied in čo psalme:  "éo synful mon shal borowe,
& not quyte". Woo is hym čat shal be gart to come to strayte acounte of čo
large exspensis čat he made: for why he čat lyued aye with-outen acounte,
hit by-houes čat he paye aye paynes in helle with-outen releshe of any dette.
éere  mony marchaundes shal wepe čat here laghen & ioyen of dyuersite of
worldly solace; čat is bitokened Apoc., where is saied: "éo marchaundis of čo
erthe shal wepe". By čo marchaundis of čo erthe are vnderstonden čoo čat
haue sette hore čoght & hore loue in erthely čingis; čo whilk shal wepe
bitterly, for god shal shewe to alle hore wicked marchanudysis. But čo
marchaundis of heuen čen shal laghe, when čai se čat čai haue wonnen čo
ioye of paradyse for a litle tribulacion; čo whilk is tokened Ecc., where is
saied: "One is čat mikel byes with litle prise".  éis litle prise is čo suffring
of tribulacion of čis lyue: čo whilk god takes for mykel dette, for as men
comunely saien, " Of an yuel dettoure men taken roghe ootes for wheete". And
[if] perauenture čou art holden in no dette for deedly synne or veniale of čo whilk
tribulacion shulde delyuere če, nerečoles hit kepus če fro fallyng in to dett: for
as seynt Gregor sayes,  "Mony are clene of synne čo whilke shulden sone falle
čer-inne but if tribulacion kepid hom".  éerfore čou soule čat feles če bounden
in dettes & dredes čo paye to make: suffre mekely čo tribulacions of čis world
whiles čai haue hore tyme & are payed for čo dettis in čo whilk čou art holden
to god; ffor why alle čo tribulacions of čis lyue may vnnečes be lickened to
čo tribulacions of one houre čo whilk are in helle. Also alle čo tribulacions
of čis world, čat čai were sette to-gedre, ne were not worči to gete čo ioye
of paradise: saiande čo opostle:  "éo passions of čis tyme are noght worči to
čo ioye čat is to come, čo whilk shal be shewid in is".

         VII tribulacion.

   |r<b> éo seuent profite of tribulacione is: čat hit makis brood monnes hert to čo
receyuyng of čo grace of god.  For as čo goldsmythe hamer makis broode



|p56


čo gold or čo siluer with oft smytyng, to make a preciouse vessel:  so god,
maker of ilk creature, ordeyned tribulacion to čo enlargyng of čo hert, to hold
čo giftis of grace. Of čis enlargyng saies čo prophet: "In tribulacion čou has
enlargid me". & čerfore suffre gladly čo strok[is] of tribulacion, for aye čo
more čo hert is enlargid in suffryng, čo more gostly gyftis god settis čer-Inne.
 And byholde čat aye čo more noble čo metalle is, čo more is hit bowande
to čo strokes of čo hamer:  Right so čo preciouse hert & čo meke, čo more
pacience has he in tribulacion. And al-čof hit so be čat čo strok of čo hamer,
čat is to saie tribulacion, tourmentis če hard: nerečolater confort če in čis čat
čo goldsmythe čat is to saie god almyghty, holdes in his hondis čo hamer of
tribulacion, čo whilk con mesure wel čo stroke after čo myght of čo receyuande
mater. And čerfore ne be čou not as metalle in a lomp, with-outen bredyng,
 as harde hertis are & vnchastisid, in čo whilk tribulacions or chastysingis
fynden no stede. And also ne be čou not as an olde friyng-panne čo whilk
brekes vnder čo strok of čo hamer for drosse, & čo whilk for a litel olde
brekyng receyues mony newe brekyngis; so čo hard hert and vnsufferyng in tri_bulacion
ekes his harme. And čerfore suffre gladly tribulacion makande brode
čo hert. To čat somones če čo wyse mon, sayande Ecc.IIo:  "Suffre čo vp_holdyngis
of god; & be fast to god, & suffre; čat či lyue may waxe in čo last
tyme"; as if he saied: Suffre gladly čo tribulacions of čis world for god, for why,
for god suffrid for če mony tribulacions, and čerfore ¨elde to hym čo tyme
of či seruyse; "be fest to god, & suffre", as if he saied, be felowid to god, and
what so he laies on če, suffre, and witt čat he wil not charge če ouer či
power, for čo apostil saies po Cor. xo:  "Trewe is god čat suffres ¨ou not to
be temptid ouer čat čat ¨e may suffre". éerfore suffre in čo foresaied maners:
"čat či l[y]ue wax at čo last", for thorou čat shalt čou lyue with-outen ende,
in čo ioye aye-lastande.

VIII=a= tribulacio.

   |r<b> éo aghtid profite of tribulacione is: čat god, sperrande oute worldly solace
whilk are vndernethe, gare[s] men to seke heuenly solace whilk are aboue. As in
worldly čingis a lord when he wil selle hys wyne, defendis čat no mon
open hore tauarne til he haue solde his wyne: so god očerwhile sperres away
worldly solace, čat he may gyue his solace.  éis is bitokened in Ioele, where
is saied: "éo beestus of čo felde & čo grownde thristy loked vp to če: for
čo welles of watre are drye". éo beestis of čo felde he callus affections &
flesshely ¨ernynges.  éo welles [of water he calles worldly solace; čerfore
when čo welles] of čo water are dried, čat is to saie when worldly solace failes
in noyes, čen čo hert is gart to loke vp & seke mede of solace of heuen.
 éerfore so mykel is oure lord to čo hert more louande, in hou mykel čo hert
fyndis more bitternesse in outewarde čingis. / But čou myght saie: "of čat I am
not sorye čat čo tauerne of worldly solace is not open to me, but of čat čat čo
tauerne of gostly solace is stoken to me: for noučer aboue ne by-nethe fynde I
solace". To čat is answerid čat thorou čat al-onely čat worldly solacis are



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withholden fro če, čou ne shuldes haue heuenly solaces: but if čou first fynde
hom ¨ernande & askande, for god wil čat čou seke hom & desire hom. For
more mede is in desirande & sekande god, čen likande in hym. On čo same
maner čo more brennandly čat čou sekis & desires hym, čo more solace is
gyuen to če & čo more swetnesse shalt čou fynde in hym, as čo meete sauers
better to čo hongrye čen to čo ful, And witt čou čat solace of heuen shal not
long be holden fro če if čat worldly solaces be sperrid oute thorou tribulacion,
if čat čou haue askid hom & soght hom brennandely, al-čof čai seme to be fer
drawen fro če; as Salomon saies: "His desyre shal be gyuen to čo rightwyse".

IX=a= tribulacio.

   |r<b> éo nyntid profite of tribulacion is: čat hit settis če in čo mynde of god: for
thorou tribulacion he calles če agayne in to čo mynde of hym; and čo more čo
tribulacion is: čo more art čou festid in čo mynde of god. Not for čat god
forgetis any, čo whilk al čing sees: but čat holy wrytt saies god has "forgeten" čo
mon to whom he gyues not helpe of tribulacion confortande hym, & sum mon haues
he in mynde to whom he gyues čo help of tribulacion, confortande hym gostly &
ekande grace.  éerfore čou soule, if čou wil be put in čo mynde of god, in
mynde of whom is či heele, & forgetyng of whom is či dampnacion; lere to suffre
anoyes mekely, & so sufferande čenk on god; & he shal eftersones čenke on če,
for a frende čenkis on his frend when he is in a-noye ofter čen if he were with_outen.
 éerfore čou soule, if čou fele če mys-confortid; confort če of tribulacion,
for tribulacion puttis če in mynnyng of god, [and] čo mynde of god auayles more to
če čen what-so-euer tribulacion may reeue če, In bitokenyng of čis saies oure
lord Exod. IIIo:  "I saw čo affliction of my puple čat is in Egypte, & I herd
hore crye, & I went doune to delyuer hom". In čese wordis two čingis are to
byholde:  éo first is čat god loki[s] to his folk with čo eghe of mercie; čat
očer čing is čat god ¨eldes couenaunt čat he made with čo folk anoyed thorou
tourment. éat byholding bryngis a gostly gift thorou čo whilk god is bowed to
haue mercye on his frende in tourment. And čerfore if hit so be čat čo
Egypciens, čat is to saie čo wickid, pursuande tourment če: nerečolater haue
confort in čis for čo byholding of god to čo affliction mykel is worthe to če.
And čerfore hit is saied Secund. Reg.XVI of Dauid čat fled fro Absolon his son,
čat Semey seande hym, myssayed hym saiande: "Cum out, cum out monsleer!"
And .Abisay seande čat, sayed to čo kyng:  "Why myssaies čat hounde my lord
kyng? I shal go & smyte of his heed": And Dauid answered :"Let hym myssaye
me by čo comaundement of oure lord, perauentur if god byholde myn affliction,
and ¨elde me gode for čis myssaiyng to-day". In čat, vmbythenk če čat Dauid
wolde suffre čo myssawe of his enmye, čat he might gete čo beneson of god.
 éerfore in als mikel more čat čou desires čo beneson of god, in so mykel
more mekely čou shal suffre čo myssawe of čin enmye, for čo sufferaunce of
čo myssawe of čo wicked wynnes čo beneson of god, & delyueraunce. éat is
bytokened Daniel Tercio, where hit is saied čat gods aungle went doun with
Azaria & his felowis in to čo oouen; & made čo myddes of čo oouen as čo



|p58


wynde of dewe blowande, & shooued oute čo mynistres of čo kyng čat brende
hit; and loke čat čo fire of čo ouen not al-onely put hom a-way, but gaue
colenesse.  éerby is bitokened čat Crist is redy to čo troblid. éerfore if čou
wil colenes be gyuen to če in tribulacion, and čin enmyes čat procuren čo tribu_lacion 
ben brent: suffre mekely tribulacion, for god is with če in tribulacion, &
shal delyuer če oute of tribulacion, & for tribulacion shal gyue če mykel mede.
Of čis [čre] hit is saied in čo psalme:  "With hym I am in tribulacion" - lo here
gods felowship! " & I shal delyuer hym"  - lo here delyueraunce, "and I shal
glorifie hym" - lo here mede. éerfore loke čat tribulacion settis če in mynde of
god, čat gyues more čen tribulacion may withdrawe.

   |r<b> éo tente profite of tribulacion is: čat hit makis či prayer to be herd anentis
god; for hit is not čo custome in čo sight of god čat he put agayne čo
prayer of čo troblid, but titter čat he here hit. Wherof Salomon saies:  "Lo,
he shal here čo prayer of čo hirt". And čerfore oft-sithes god chastises mon &
sendis tribulacion, čat he gare hym aske mercy, and čat he open his mouthe to
aske hym in tribulacion čo whilk had hit sperred in eese. éerfore saies seynt
Austyn:  "God sendus tribulacion to summe men čat čai be stirred in tribulacion
for to aske čat of god čat god wil gyue hom". In čo persone of soche men
saies čo psalme:  "I cried to oure lord when I was troblid, & he herd me".
[And] if hit falle perauenture čat čou calle on god in eese, čat eese ne lettis če
not al-out [to] slepe: nerečolater hit makus če slepy summe tymes, so čat či
criyng in eese ne is not so spedeful as hit is in anoye.  And perauntre if anoye
so mykel fulfille či hert čat hit may not be so entendaunde to prayer in anoye
as hit may in weele: nerečolater čo anoye makus čo prayer more preciouse;
but if čo anoye so mykel holde če vndre čat čou ne may not open či mouthe
to crie to či lord: nerečolater tribulacion prayes for če whiles čou haues suffryng.
For why maystir Peris saies of La¨er čat als mony woundes as he had, so mony
mouthis had he cryande to god; for when La¨arus was stylle with his mouthe,
čo woundis cried for hym, as oure lord saied to Caym of Abel his bročer čat
he slogh:  "éo bloode of či bročer cries to me fro čo erthe". So čerfore
semes hit čat tribulacion makis čo prayer more preciouse & more receyuable;
for tribalacions are as hit were čo payment for čo letter of oure delyueraunce,
as Iob saies:  "Who gyues me čat myn asking myght come, & čat god gyue
me čat čat I abyde? he čat toke me he defoule me; louse he his honde & kerue
me? and čis be my solace čat he tourmentande me thorou sorowe ne spare
noght".  Take now kepe čat Iob, čat had loste alle his godis, his sones & his
doghters, is striken with čo werst sore fro čo soole of čo foot to čo hatrel of
čo heued, reproued of his frendis, myssaied of his wyue, nerečolater hym čoght
čat god tourmentid hym litle, ne in none očer čing asked he confort, but al_onely 
čat god shulde not spare hym. But if čou aske: "what fallis hit to dely_ueraunce,
čo askyng of his tourment?", čerto may be answerid: čat his tourment
was čo payment of his letters; as when a pore mon drinkes in čo tauerne &
has not wherof he may paye his scott, byds dyng hym wel & let hym go. If



|p59


hit be askid wher-Inne čo confort of Iob was when he praied to be tourmentid:
čerto is answerid by seynt Gregor čat "god spares summe men here čat he may
tourment hom afterward, & agayneward  he tourmentis summe men here čat
he may spare hom afterwardes".  éo confort of Iob was in čis čing: čat for
čo tribulacion here he wist wel forto eschape čat čat was to come. Be čou
confortid čerfore, for if čou be here tourmentid suffrandely, oure lord shal spare
če afterwardes, for hit is saied Naum IIo;  "Oure lord shal not deme a čing
twyes". & als-so Iob, čat prayes čat god ne spare hym not here, in an očer
stede prayes he čat god spare hym afterwardes, sayande :"Lord, spare me!" 
éerfore suffre čou here tribulacion čat god spare če afterward; for tribulacions
heelen čo soule, as Iob saied :"He woundus & heelis", for why he woundes čo
body in sendande tribulacion, but in čat he heeles čo soule.

Eleuent profit of tribulacion.

   |r<b> éo elleuende profite of tribulacion is: čat hit kepis, & norisshis, čo hert. For
why as čo fire is keppid in čo askis: so čo hert of gods seruaunt is keppid in
tribulacion.  Forči god bad in čo olde lawe čat čai shulden couer čo taber_nacle 
with seckis of heyris; čo whilke seckes couerde čo preciouse curtynes and
alle čo vessel of golde & syluer agayne čo wyndis & raynes, to tokenyng čat
čo preciouse vertues of čo seyntis, & namely mekenesse, are keppid in tribula_cione;
for why tribulacion gares mon čenk off his vnworthynesse, and so gares
hit mon be lowid, whom worldly wele lyftid a-boue čo mark of his sekenesse.
 Also tribulacion norisshis čo hert, as čo norisse hir childe.  For why as čo
modre chewes čo harde meete čo whilk čo child ne may not chewe & takes
hit in to hir body where čat mete is turned in to mylk to čo norisshyng of čo
child: so Crist is called oure moder in holy wrytt, for čo mykelnesse of loue
čat he has to us, and for čo bitternesse čat he had in čo crosse: where he
chewed bitternesse & harde dyngyngis & shames to vs, for to norisshe vs and
strengthe vs gostly forto suffre by his ensaumple čo tribulacion of čis worlde.
 For why right as wyne syed thorou a poke ful of spices chaungis his sauoure,
čat is to saye drawande čo sauoure of spices: so a mon sufferande tribulacion
shal sye hom by gods body, byholdande his passion whilk he suffrid for hym;
and so shal čai be endouced & shal be made light to suffre, čo whilk semed
byfore ouuer-harde to suffre.

XII tribulacio.

   |r<b> éo twelft profite of tribulacion is: čat hit gyues a mon certeyne witnesse čat
god loues hym. Wherof he saies Apoc.:  "I reproue & chastise hom čat I
loue", and in Eccl.: "He čat loues his sone: he wonnes to hym betyngis",
čat is to saie: he sendus to hym continuly somme betyngis, čat is to saie one
after an očer. éerof saies seynt Ierome: "Oure souerayne fadre Ihesu Crist holdes
his sones euer-more vnder sum scourge or wande, čat when čai are delyuerid of
one, čai ben vnder an očer". And he ne sendis hom note alle at ones, but one
after an očer, as a mon shotis an arowe after an očer.  But wicked men čat
[here] with-outen gods scourge & his disciplyne [lifs], & whom none amendement



|p60


with-drawes fro wrangwysenes, he shal shote to hom here-afterwardis alle his
arowes at enes, čo whilke he sendes here to gode men serely, čat is to saie
one after an očer, & čat is to hore purgacion.  For why alle čo tourmentis
čo whilk are here departid thorou al čo world, čen here-afterwardis shal rest as
hit were in a stede; as oure lord saied Leuit. XXXIIo: "I shal gedre to-gedre
vpon hom yuels, & I shal fulfille myn arowes in hom".  éerfore čou soule,
if čou wilt be loued of god: ne cast čou not away tribulacion čo whilk shewes
to če testymonye of čo loue of god. But if čou saie čat "čo childer receyues
of gods honde gode & ille, [why čerfore is] čo receyuyng of yuels more tokenyng
of loue of god, čen čo receyuyng of godes?": to čat may be answerid: Certayne
hit is čat god gyues to his speciale frendis čo best godis, & to čoo čat he best
loues; but more loued he Crist with-outen comparison čen al čo world, and
nerečolater he gaue to hym in čis world mony yuels & fewe worldly godis, but
as seynt Bernarde saies,  "ffro his birthe of his modre to čo peyne of čo crosse
he had neuer but pouert & tribulacion". And čerfore čo sendyng of tribulacion
is more tokenyng of loue of god, čen čo sendyng of worldly eese. Ouer čat,
Ihesu Crist gods son, čo whilk lyued in čis world, as a marchaunde čat cheses
in čo marketis gode marchaundysis & leeues čo yuel  he chese tribulacions &
forsoke worshipis, as hit saies in čo gosples, forwhy he fled in to wildernesse
when čai wolden haue made hym kyng Ioh. VIo, and nerečolatcr he ne fled
not when čai soghten hym to slee, but he saied to hom; "I am he". And čerfore
if Crist be wysest in chesyng, hit semes čai are foolis čo whilk despisen tribu_lacions 
and aduersites, & chesen worldly profites, čo whilke shal not delyuer hom
of čo hondes of hore fooes, čat is to saie of fendes, here-afterward. And čer_fore 
suffre now tribulacion with Crist, čat čou may haue at čo last čo coroune
of lyue in čo kyngdome of heuen; for why in očer maner čou ne may not
entre in to čo kyngdome of heuen, saiande čo apostle:  "Thorou mony tribu_lacions 
byhoues vs entre in to čo kyngdome of heuen". éo whilk graunt vs
Ihesu Crist: čat with-outen ende lyues & regnes. A M E I N.


|r6._[Of_the_double_Comminge_of_Christ.]

|r[A_translation_of_St._Bernard_De_adventu_Domini_Sermo_VI,_Migne_183_col._52.]
|r[f.67]
   |r<b> Seynt Bernard spekis of čo comyng of oure lord Ihesu Crist & saies;
    ,I wil not, brečer, ¨e forgete čo tyme of ¨oure visytacion, ne čat čing čat
shal čis tyme be visytid in ¨ou; for why čis tyme is ordeyned to soulis, & not to
bodies. For why čo soule is more worthy čen čo body; he chalangis to hym
by kyndely worthynes čo first bysynes, and first shal be amendid čat fel first;
for why čo soule filed in synne made čat čo flesshe shal be punysshid in peyne.
 And čerfore if we wil be founden Cristis lymes, with-outen doute hit fallis to
vs to folowe oure heued: čat čo first bysynesse be to vs to čo graythyng of
oure soules for čo whilk he is comen, [&] whos corrupcion he studyed to heele
firste.  éo heelyng of čo body holde we to čat tyme & abyde to čat day in



|p61


čo whilk he is to come to glorifye čo body, as čo apostle makes mynde:  "We
abyden oure saueoure oure lord Ihesu Crist, čat shal make agayne čo body of
oure mekenesse, lickened to čo body of his clerenesse" |r....  éou haues čat wher_fore 
Crist is comen, & wherfore cristen mon shuld studye: and čerfore, čou body,
ne reeue čou not čis tyme fro čo soule; forwhy čou may let či heele, & make
hit may čou not. Al čing has tyme. Suffre čat čo soule now trauel for hym_selue
: & trauel more with hym, for if čou suffre with hym, čou shal regne with
hym.  Als mykel as čou distourbles his amendement, in so mykel čou lettus
čine owne; for why čou ne may not bifore be amendid, til god se in hit his
likenesse graythed.  éou flesshe, čou haues a noble gest, & al či heele hengis
on his hele: gyue čou worship to so greet a geste; for why čou wonnes in či
cuntrey, & čo soule pilgryme & flemyng, is herberwid with če. I pray če what
symple mon ne wold not gladly ligge in a hirne of his house, to gyue rowme
til a greet lord čat wolde vouche-saue to herberow with hym? And čerfore do
čou on čo same maner; wrongis & čine angres ne charge čou not namely, čat
či geste may honourablye duelle with če; hit is worship to če for hym in čo
mene tyme [to] be nackened of honoure. & take kepe bysily čat čou despise
not či geste for čat čat čou sees hym pilgryme & comelyng to če; and bi_holde 
čou what čo presence of či gest gyues to če, He [it] is čat gyues sight to
čo eghen, heryng to čo eeres, speche to čo tong, taast to čo mouthe, styrryng
to alle čo lymes. Knowe čou čat by čo gyft of či geste čou has what so čou
has of lyue, what čou has of witte, & what čou has of beute; forwhy čo de_partyng 
of či geste proues what his presence gaue če.  Forwhy sone after
when čo soule departis, čo tong is stille, čo eghen are blynde, čo eeres are
deen, al či body waxes stark, čo face waxes pale: and in a litel whyle al či
carion waxes stynkand & roten, & al či beute is turned in to noght.  éerfore
why hurtes čou & makes sorye, for a litel worldly likyng, čis gest, with-outen
whom čou ne myght fele no čing ? If či gest flemed by encheson of wrathe,
& oute-casten fro čo face: face of his lord, gyues če so mykel; how mykel
shal he gyue to če, when he is saghtelid to his lord? And čerfore, čou body,
ne let čou not čat saghtelyng; forwhy thorou hit, grete ioye is graythid to če.
Putt če forthe sufferandly & gladly to alle čingis; fayne čou no čing čat myght
profite to čat saghtelyng. Saye to či geste :"éat oure lord shal čenk on če, &
he shal sett če agayne in či first state, & čen čou čenk on me". For why if
čou serue now wel to hym, he shal čenk on če on al maner for gode. And
when he comes byfore his lord: he shal totil to hym of če, and speke če gode
for his gode hoste, & saie: When he was flemed in vengaunce of his synne, "a
pore mon či seruaunt, with whom I was herberowid, did mercy to me; and god
lene my lord ¨elde hym for me! first al čat he had. and sithen al hym-selue he
sett forth to my profits, he sparid not hym-selue for me in mykel fastyng, in
trauels oft-sithes, in wakyng ouer mesure, in hungur & thryst, in colde, in
nakednesse". éerfore holy writt gabbis not čat saies; "He shal do čo wille of
dredande hym, & hore prayer he shal here & saue hom".  A god, if čou
myght taast čis swettnesse, if čou myght perauenture gesse čis ioye! I shal



|p62


saie wondres, but nerečolater sothe and on al maner with-outen doute to
trewe men.

Of čo secunde comyng

   |r<b> God hym-selue Sabaoth, lord of vertues & kyng of ioye, shal come doune to
make agayne oure bodyes, & to make hom like to čo body of his bryghtnesse,
 Hou mykel ioye, hou mykel gladenesse shal be čere, when čo maker of al
čing, čo whilk come byfore meke & pryuey for amendement of soules, to glorifye
če A čou wretchid flesshe, he shal come heghe & openly, not in febulnesse
but in worship & in his magestee! Who may čenk čo day of his comyng, when
he shal come doune with plente of light, aungelis comande byfore And [bi] čo
soune of čo trump; shal rayse of powder čo body, & lede hit: agayne Crist
in čo aier?  éerfore čou wretchid flesshe, madde & blynde, fonned & wode,
hou long sekes čou worldly confortis, passande & fallande lykingis: perauenture
if hit happid če to be put agayn & be Iugid [vn]worči to čat ioye, & neuerčolater
be tourmentid at čo last in peyne with-onten ende?  I pray ¨ou, my brečer,
not so, not so; but ¨oure soules delyte hom in čis čoght; & ¨oure flesshe shal
rest in hope, abydande oure lord Ihesu Crist, čo whilk "shal make agayne čo
body of oure mekenesse, lickened to čo body of his clerenesse". Amen.

Explicit &c.c.

|r[Follows:_Speculum_peccatoris_per_Rich._Hampoole_(so_title_by_another_hand)]
|r[f.69b-76]
Quoniam carissimi in huius uie vita fugientes sumus & dies nostri sicut vmbra
pretereunt &c
Rich. de Hampoole: De emendatione peecatoris, 76b - 96b, Col. Explicit secun_dum 
R. H.]

|r7._[Miscellanies].

I. Epistola ad simplices sacerdotes.

|r[f.96b]
   |r<b> Hit semes medeful to susteyne: prestis to-gedre; for so did Crist: mayster best
of alle. But men shulden be war of hom: in čese thre poyntis.  First čat
čai be not en-erited: as in perpetuyte, / but vp-on trewe lyuyng: hauyng godis
in mesure.  And more-ouer čat čai be in nounbre acording to čo place; for
bothe excesse & defaute smakes vices: as clerkis saien.  éo thrid čat čai be
bisy: to serue wel in hore office; for vices & ydelnesse: maken hom vnable.
 And not iche occupacion: is pertinent to prestis, as tauerne-gate & hunting,
and playng at čo tables; but lernyng of gods lawe: & prechyng or praiyng.
  And čo most of alle; is prechyng of čo gosple; for čat bad Crist to prestis:
more čen očer office; for by čat be conquerid čo world: out of čo fendis
honde; by čat he broght his reume: in to čo blisse of heuen. He čat prechis
not apertly: conseil he apert[l]y / and so if ony speke: speke he gods wordis; /
by čese sholden prestis thryue: & edifie čo puple.  And who-so-euer kon best



|p63


bring: prestis to čis state / he has auctorite of god: and merit in his dede, /
prelate or seculer: or what mon so euer he be.  Vnde sap[iencia]: Vnicuique
mandauit deus vt adiuuaret proximo suo.



|p64-71_omitted



|p72


|r_Early_editions_of_works_of_R._Rolle.

|r_I._Ed._Wynkyn_de_Worde_1506.

|r[Contemplations_of_the_dread_and_love_of_God].

|r[f.1]
 Rychaarde Rolle hermyte of Hampull in his contemplacyons of the drede and
loue of god, with other dyuerse tytles as it sheweth in his table.

|r[f.2]
 Opus Ricardi Rolle heremyte de Hampull, qui obiit Anno christi M. CCC. XlIX.

   |r<b> THis shorte epystle that foloweth is dyuyded in sondry maters / & eche
mater by hymselfe in sondry tytles, as this kalender sheweth. And čat thou
mayst sone fynde what mater the pleaseth / these tytles ben here in the Epystle
marked with dyuerse lettres in maner of a table:
A  How eche man sholde desyre to loue god.
B  How men somtyme loued god / & how holy men somtyme were vysyted
    with swetnesse in the loue of almyghty god,
C  What is drede & how a man shold drede god.
D  What is charyte & how & why čou shalt loue thy god.
   0f foure degrees of loue / & in the fyrste ben fyue poyntes.
              Ordeyned loue.
E  The fyrst is that thou shalt loue thy flesshe onely that it be
    susteyned.
F  The .II. is čou shalt loue če worlde to no superfluyte.
G  The .III. is čou shalt loue thy neyghbour for god.
H  The fourth is thou shalt loue thy frende for his good lyuynge.
I  The ffth is thou shalt loue thyn enemye for če more [m]ede.
   In the seconde degre of loue ben thre poyntes.
              Clene loue.
K  The fyrst poynt is thou shalt loue no vyce with vertue.
L  The seconde is čou shalt hate all euyll customes.
M  The thyrde is thou shalt not sette lyght by synne be it neuer so
    lytell.
   In the thyrde degree of loue be fyne poyntes.
              Stedfast loue.
N  The fyrst is thou shalt loue god with all thy desyre.
O  The seconde is thou shalt in the begynnynge of thy werkes thynke
    on
    če worshyp & drede of god.
P  The thyrde is thou shalt do no synne vpon trust of other good
    dedes.
O  The fourth is thou shalt rule the discretly that thou fayle not
    for [to] 
    feruent wyll.



|p73


R  The fyfth is thou shalt not leue thy good lyuynge for feynte
    herte ne
    for temptacyon.
   In the fourth degre of loue ben .VIII. |r[!] poyntes.
                Parfyte loue.
S  How by encreace of vertues thou mayst come to perfeccyon.
T  How good wyll is & may be in dyuerse maners.
U  What profyte is in prayer and in what maner thou shalt praye.
X  How thou mayst be ware & knowe of temptacyons wakynge or
    slepynge/
    & howe thou shalt withstande theym.
Y  How thou shalt be pacyent & what tyme pacyence is moost
    nedefull.
Z  How perseueraunce is nedefull & how čou mayst be perseueraunt.
AB  By what prayer or thought thou mayst be styred to deuocyon.
Explicit tabula. |r[f.3]
   |r<b> IN the begynnynge and endynge of all good werkes worshyp & thankynge be
to almyghty god / maker & byer of all mankynde / begynner and ender of all
goodnes / without whose gyfte & helpe no maner vertue is ne may be / whether
it be in thought / wyll / or dede; / than what euer we synfull creatures thynke
or do / speke or wryte / that may tourne in to proufyte of mannes soule / to
god onely be the worshyp that sente al grace / to vs no praysynge / for of vs
without hym cometh no thynge but fylthe & synne. Now than good god of his
endeles myght & plenteuous goodnes graunte me grace to thynke somwhat of his
dere loue & how he sholde be loued; / of that same loue some wordes to wryte
whiche may to hym be worshyp / to the wryter mede / and proufytable to the
reder. Amen.

A  How eche man sholde desyre to loue god.

   |r<b> AMonge all creatures that euer god of his endeles myght made / was there
none čat he so loued as he dyd mankynde / whom he made [to reioyce] euer_lastynge 
blysse in stede of aungels / whiche dyd fal from blysse downe in to helle.
But that good god loued so man / that for as moche as man had forfeyted that
blysse thorugh synne of Adam / he of his plenteuous charyte became man / to
bye body and soule that was lost. In what maner he bought vs / euery crysten
man knoweth or sholde knowe: / that no lasse pryce / but suffred his owne pre_cyous 
body to be all to-rente with bytter paynes of scorgynge. He suffred also
a garlonde of sharpe thornes pressyd to his heed / wbiche percyd so the veynes
that the blood ran doune in to his eyen / nose / mouth & eeres. Afterwarde
vpon the crosse his bones were drawe out of Ioynte / the veynes & the senewes
were borsten for strayte drawynge / to če crosse he was nayled honde & foot /
and so fayled the blood of kynd with bytter paynes of deth. He betoke his
spyryte to the fader of heuen / and than suffred at the last his gloryous herte to
be thorugh-percyd with a sharpe spere for to gyue his herte-blood to bye man
body and soule into Ioye without ende.  Yf god of his grete goodnes loued
thus man, gyuynge hym ouer this wytte and reason and all other thynge that hym
nedeth: / kyndely a man sholde nyght and daye with all his wyttes loue hym,
and feruentely desyre to conne loue suche a good god that all thynge made,
all thynge gyueth and susteyneth. Of this desyre there ben many, men and
women, whiche haue full grete lykynge to speke of the loue of god / and all daye



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askyne how they sholde loue god & in what maner they sholde l[y]ue to his
pleasaunce for his endeles goodnes. To suche men & women, of that good wyll
and [of] that |r{} holy desyre, I wyll shewe fyrste of holy men before this tyme how
feruent some were in the loue of god, Also in how hyghe degree some were
vysyted in če swetenes [of če loue] of cryst. But it may be so that it is full
harde for the more partye of men & women to come to so hyghe a degree of
loue / therfore after the shewynge of suche hyghe degrees of loue somwhat I
wyll wryte to other of symple knowynge how they sholde loue god / as that
gracyous god wyll gyue me grace.

B  How men somtyme loued god / & how holy men somtyme were
vysyted with swetenes in the loue of almyghty god.

   |r<b> I Fynde & rede of oure holy faders in olde tyme that for the loue of god
they forsoke the worlde and all worldely thynges and lyued in wyldernes by
grasse & by rotes / suche men were feruent in the loue of god. But I trowe
there ben but fewe or elles none that folowen them now / for we fynde not by
goddes lawe or heste that we sholde l[y]ue so. For all-be-it they were kepte
& susteyned so moost by the myght and grace of god / as no goodnes may be
without hym: yet I trowe they lyued so moche by če strength of kynde that
was in man tho dayes. I wyll not counseyll the to lyue as they dyde / for thou
mayst by other maner lyuynge come to the loue of god / as thou shalt se after_warde.
 I fynde also furthermore of other ful holy men of ryght late tyme
whiche lyueden a ful holy lyfe, and toke theyr lyuelode as feblenesse of man
asketh now in our dayes. Some of these men as I haue herde and redde were
vysyted by the grace of god with a passynge swetenes of the loue of cryste /
whiche swetenes for an example they shewed afterwarde by theyr wrytynge to
other men folowynge / yf ony wolde trauayle to haue that hyghe desyre or degree
of loue. This loue whiche they haue wryten to other is departed in thre degrees
of loue / whiche thre degrees they hadden one after an other, standynge stablysshed
in theyr desyre / and suffrynge pacyently for the loue of god many trybulacyons
& temptacyons tyll they come by holy contemplacyon to če hyghest degre of
loue of tho thre. By this I suppose he that hath grace to come to the fyrst
may by goddes helpe come to the seconde / & so with a feruent desyre & good
perseueraunce he may come to the thyrde. Shortely I wyll shewe here these
degrees of loue / for [percase] all men and women that sholde rede this haue
not knowynge of theym / ne neuer herde speke of suche degrees of loue before_tyme.
 Degrees of hyghe loue. I.  The fyrste loue is so feruent that
no-thynge whiche is contrary to goddes wyll may ouercome that loue / welth ne
wo, helthe ne sykenes; Also he čat hath this loue wyl not make god ones angry
for all the worlde withoute ende / but rather suffre all the payne that myght
come to ony creature than ones wylfully dysplease his god in thought or [in] dede.
II.  The seconde loue is more feruent, for čat is so stronge / that what man
loueth in that degre, all his thought, herte & myght is so entyerly, so besely &
so perfyghtly stablysshed in Ihesu cryste that his thought cometh neuer from hym



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but [only] whan he slepeth. .III.  The thyrde degre of loue is hyghest and
moost wonderfull / for what man cometh to that loue / all comforte and all
solace is closed oute of his herte / but onely the Ioye of Ihesu cryste / Other
Ioye may his herte not receyue, for swetnesse that he hath of the Ioye euermore
lastynge. This loue is so brennynge & so gladynge that who so hath that loue
may as well fele the fyer of brennynge loue in his soule / as an other man may
fele his fynger brenne in erthely fyre. This loue may well be called a brennynge
loue. And yf men had suche swetnesse in the loue of god of so late tyme, I
suppose wel čat če same we may haue now by the gyfte of god yf we were as
feruent in loue as they were. But these degrees of loue ben set vpon so hyghe
loue to god / that what man sholde haue the fyrst of these thre / behoued that
he were a sad contemplatyf man or woman, And by cause mankynde is now &
euermore the lenger the febler or perauenture more vnstable / therfore vnethes
sholde we fynde now a sad contemplatyfe man or woman. Men of relygyon
haue taken dyuerse habytes of contemplatyf lyfe; Men & women also that ben
enclosed, as it semeth lyuen a contemplatyfe lyfe / & so with goddes grace they
do for the more partye: But for to speke of hyghe contemplatyfe lyfe as
holy men lyued before this tyme, it semeth there ben ryght fewe. Therfore I
trowe that I may sykerly say that fewe there ben now that wyl or may trauayle
now to haue suche hyghe degrees of loue as I haue reherced before. Neuertheles
what so euer thou be that redest or herest this / be neuer [če] slower to trauayll.
For yf thy desyre be sette feruently & lowly, holdynge the vnworthy to haue
so hyghe a ghoostly gyfte before an other man / & puttest thy desyre to goddes
dysposycyon trustyngly, he wyll dyspose that is best for the / whether thou haste
thy desyre or haue it not. But it is fyrst nedefull to če that thou haue other
thre degrees of loue that the same holy men wrote in theyr treatyse / whiche
be not of so hyghe a degree as tho that be reherced before.    .I.  The
fyrst degree of these is / whan a man or a woman holdeth the commaundementes
of god & kepeth hym-selfe out of dedely synne / & is stable in the fayth of holy
chyrche. Also whan a man wolde not for none erthely thynge dysplease god /
but truly standeth in his degree whether he be religyous or seculer. In this
maner euery man behoueth to loue his god that wyll be saued; / therfore I
counseyll the to haue & kepe this loue or thou clymbe to ony hyer degree.
.II.  The seconde degree is whan a man forsaketh all the worlde for the loue
of god / that is for to saye his fader, his moder & all his kyndred, & foloweth
cryst in pouerte. Also studieth nyght & daye / how clene he may be in herte,
howe chaste in body / how meke & buxom / howe clene in all vertues / & hate
all vyces / soo that all his lyfe be ghoostly & none thynge flesshely. .III.  The
thyrde degree is hyghest / for that is a ful contemplatyfe lyfe, as whan a man
or a woman loueth for to be alone from all maner noyse. And whan that he
is saddely sette in this lyfe and in this loue, with his ghoostly eyen than may
he se in to the blysse of heuen; And than his eyen be soo enlumyned and so
clere lyghted with grace of ghoostly loue, and also thrugh-kyndeled with the
gracyous fyre of crystes loue, that he shall haue a maner of brennynge loue in



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his herte euermore lastynge, and his thought euermore vpwarde to god.  Thus
as I haue reherced god hath vysyted his seruauntes, gynynge theym a specyall
sauour to loue hym by theyr holy lyuynge. Many other men and women there
be whiche please god full well standynge truely in theyr degree as men & women
of the worlde / both lordes & ladyes &  other husbonde men women & wyues.
For al be it they may not come to suche hye contemplatyfe lyfe, it suffyseth [to]
them to haue the fyrst degree of these thre whiche I reherced last / for that
euery man is bounde to kepe.   Yf thou desyre to haue an hygher degre of
loue in to the worshyp of god / trauayle as other men dyde & aske helpe and
grace with good perseueraunce / yf it please god to performe thy wyll & brynge
the to thy purpose. But for as moche as there be many that haue not a sadde
grounde ne but lytell felynge how they shulde loue and drede god / whiche is
spedefull & nedefull for all men to knowe: Therfore to suche as be not knowynge
I wyll shewe fyrste in what maner they shulde loue & drede god / that they may
be če more stable in the loue of god. After that I shall shewe by the grace
of god foure degrees of loue / whiche euery crysten man relygyous & seculer
shulde holde and kepe, & may performe for the more partye yf his wyll be fer_uently 
set to the loue of god. Now than as I sayd I shall in the begynnynge
with the helpe of god wryte & shewe somwhat of the drede of god / that shal
be to his worshyp, & proufyte to the reder.


   C  What is drede / and how a man shulde drede god.

   |r<b> I Rede that če drede of god is begynnynge of wysedom.  Drede, as clerkes
haue wryten before this tyme, is in many maners. But I suppose thre kyndes of
drede ben moost nedefull for to knowe. The fyrst is drede of man or drede of
the worlde. The seconde is called drede of semage. The thyrde is called a
chaste drede or a frendely drede. .I.  The fyrst whiche is drede of man
or of the worlde is / whan a man or woman dredeth more the punysshynge of
the worlde, as betynge the body or prysonynge, than the punysshynge of the
soule; Also whan a man dredeth more to lese his temporall goodes in this pas_synge 
worlde than to lese the blysse without ende, / this drede is counted for
nought / for god almyghty forbad this drede whan he sayd thus: Dredeth hym
not that may slee če body / but rather drede hym that may sende the body &
soule in to euerlastynge fyre. .II. And the seconde drede whiche is the
drede of seruage / is whan a man withdraweth hym or absteyneth hym fro synne /
more for drede of the payne of belle than for loue that he shulde haue to god.
Euery suche man what goodnes he doth it is not for drede to lese euerlastynge
blysse whiche be desyred not / but for drede onely of suffrynge of grete paynes
whiche he dreded sore. this drede suffyseth not as thou shalt see afterwarde /
but yet it may be good & proufytable. .III. The thyrde drede whiche is
called a chaste or a frendely drede is / whan a man dredeth the longe abydynge
here for grete desyre that he hath to be with god; Also whan he dredeth that
god wyll go fro hym as perauuenture be withdraweth his grace fro hym; Also
whan he dredeth to dysplease god for the grete loue & desyre čat he hath for
to please god. / suche drede cometh of loue & that pleaseth moche god. Take



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than hede how here be reherced thre maner degrees of drede: / če the fyrst for
it is not proufytable. The seconde may be proufytable / for some men there be
whiche drede god by cause they shulde not be sente into hell to brenne there
with the deuyls in euerlastynge fyre. This drede may be good, for by this waye
they may come in to the loue of our lorde god, as by this waye that I shall
shewe. All be it that thou drede our lorde god onely for payne, yet louest thou
not god whome čou dredest / thou desyrest not yet goodnes of vertues / but thou
withstandest če wyckednes of vyces / whan thou withstandest the wyckednes
thou begynnest to desyre goodnes. Whan thou desyrest goodenes & vertues /
than cometh in to the the thyrde maner of drede / whiche is called as I sayd a
chast or a frendely drede. For than thou dredest to lese the goodnes & grace
that god hath put in če / thou dredest than also to lese the blysse that is
ordeyned for the / & so by this thou shalt drede god that he forsake not the /
whan thou dredest god in this maner thenne hast thou hym sykerly with the / &
so for his loue thou shalt desyre to be with hym. Thus mayst thou well knowe
how drede of god may brynge the in to the loue of god / yf thou loue god than
thou hast wysedom / so thus the drede of god is the begynnynge of wysedom.
Take hede than and drede god in the maner as I haue reherced / for yf thou
drede wel god thou shalt not be slowe in his seruyce. He that dredeth well
god leueth no goodnes vndo whiche he may do to the pleasure of god. Yf thou
drede god thou wilt kepe his commaundementes / and the drede that thou hast
to god shall brynge the in to euerlastynge sykernes where čou shalt neuer drede.
Of the drede of god wexeth a grete deuocyon and a maner sorowe with full
contrycion for [thy] synnes / thrugh that deuocion and contrycion thou forsakest thy
synnes / and perauenture somwhat of thy worldely goodes. By that forsakynge
thou lowest the to thy god & comest in to mekenes / thorugh mekenes thy
flesshely lustes ben destroyed / by čat destroccion all vyces be put out & vanysshed
awaye /by puttynge out of vyces than vertues begyn to wexe and sprynge. Of
the shynynge of vertues the clennes of the herte is purchased. By clennesse of
thy herte thou shalte come to full possessyon of the holy loue of Cryst. By these
wordes thou mayst knowe howe čou shalte drede for loue / & how thou mayst
come to loue thrugh drede of god. Bot the more [čat] loue encreaceth in the /
the more drede gooth from the / so that yf thou haue grace to come to a feruent
loue thou shalt but lytell thynke on drede for the swetnesse that thou shalt haue
in the loue of god. but yet be thou neuer so parfyte it is nedefull that thou
drede discretely as longe as thou art in this worlde. [And] for as moche as I sayd
thou mayst come to loue yf thou drede god / see now furthermore what is charyte
& loue to god. How & in what maner thou shalt loue hym / why thou shalt loue
hym. How čou shal knowe whan god of his mercy graunteth the that grace to
conne loue hym.

   D  What is charyte and how & why thou shalt loue thy god.
      Of foure degrees of loue / & in the fyrst ben fyue poyntes.
      Ordeyned loue.

   |r<b> CHaryte as I rede is a loue that we shulde haue to god / for as moche as
he is almyghty god; also charyte is a loue wherby we sholde loue our neygh_bour



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as our-selfe for god. And these be two pryncypall commaundementes of
god. The first longeth to če loue of god / whiche is če gretest commaundement
of če lawe of god; The seconde longeth to če loue of thy neyghbour and this
is lyke to the fyrst; / & thus thou hast what is charyte and loue.  See now how
thou shalt loue god, / thou shalt loue god with all thy herte / all thy soule / &
with all vertue, as thus. Whan čou puttest away trom the or withstandest with
all thy power all thynge that is pleasynge or lykynge to thy flesshe for the loue
of če blessyd flesshe of cryste / than thou louest hym with al thy herte & al
thy soule. Of this mater thou shalt her more afterwarde; / but se now ferther_more 
[why] thou shalt loue hym. The causes why thou shalt loue god ben
without nombre hauynge rewarde to his benefaytes / but two causes we haue
pryncypally aboue other. One is for he loue[d] vs fyrst with all his herte and al
his soule swetely & strongely. Swetely whan be toke flesshe & blood & became
man for oure loue. Strongly whan be suffred deth for loue of man. The seconde
cause is / for ther is no thynge that may be loued more ryghtfully ne more
proufytable. More ryghtfull is there none than the loue of hym that made man
and deyed for man. More proufytable thynge is there none that may be loued
than almyghty god / for yf we loue hym as we be bounde / be wyll gyue vs
Ioye and blysse without ende / where no thynge lacketh but all thynge is plen_teuous 
and euerlastynge. Se now how thou shalt knowe whan god putteth grace
in the for to knowe loue. Whan the trauayle whiche thou hast for the loue of
god is lyght & lykynge to the / than thou begynnest to haue sauour in the loue
of god. For ther is no maner trauayle greuous ne trauaylous to hym čat loueth
god feruently & trauayleth wylfully for the loue of god. Also stedfast loue
feleth no bytternesse / but all swetenesse / for ryght as bytternesse is syster to the
vyce of hatred / right so swetnesse is syster to če verme of loue, so that in loue is
all swetnesse. Also the trauayle of louers may be in no maner trauaylous to ne
greuous. For ryght as bawkers & hunters what euer trauayle they haue it greueth
them not for the loue & lykynge that they haue in theyr game / ryghth so what
thynge it be that a man loueth & taketh vpon hym a trauayle for that thynge that
he loueth, [either] to it is no trauayle [to hym] [or elles] to yf it be trauaylous it
lyketh hym to haue trauayle for čat thynge whiche he loueth. Take than good
hede of these wordes / for yf thou loue god thou wylt gladly trauayle & suffre for
če loue of god; yf thy trauayle semeth than lyght to the / or ellys yf thou louest
or desyrest gladly to haue trauayle for the loue of god thou mayst wel knowe
that god of his grace hath put in the a begynnynge to come to loue. Whan
thou hast soche a gracyous begynnynge withdrawe not čat loue from hym for no
maner dysease that may fall to the. For many men & women there be that
whyle they be in prosperyte / that is to say whyle they be in welth & in rest,
gladly they wyll shewe loue to god suche as they can: But yf god sendeth hym
ony dysease or ony maner of chastysynge, anone her loue swageth; & that is no
sadde loue. For who so loueth trustyngly to & sadly he loueth as well in his ad_uersyte 
as in prosperyte / for what god sendeth to vs it is for our proufyte /
therfore be it helth be it wo čat he sendeth we shulde hertely to thanke hym &



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not withdrawe our loue from hym; for no nede that he hath to our loue / but
for grete profite that we shulde haue to loue hym / & for his grete goodnes
that be wyll chastyse vs here all for our better.
   Thus than haue I shewed in fewe wordes what is charyte & loue to thy god /
howe thou shalt loue hym / why thou shalt loue hym / and how thou shalt
knowe whan thou hast grace to conne loue hym. Lerne than thas to loue; & se
now ferther-more what proufyte and grace cometh of loue.  In the loue of
god ben fyue gracyous thynges: Fyre / lyght / hony / wyne / & sonne.
   .I.  The fyrst is fyre, clensynge the soule of all maner vyces thrugh holy
medytacyons. .II.  The seconde is lyght, shynynge in the soule with clerenes
of vertues thorugh holy prayers. .III. The thyrde is hony, makynge swete
the soule whan he hath in mynde the benefaytes & če grete gyftes of god
almyghty / & yeldynge to hym thankynges.  .III.  The fourth is wyne,
fulfyllynge če soule with a grete gladnes thorough a swete contemplacyon.
v.  The fyfth is a sonne, makynge the soule clere with a shynynge lyght in
myrthe withouten ende, gladynge the soule with an easy hete in Ioye & blysse
euermore lastynge. Thus thou mayst see what proufyte he shall haue that can
well loue. God than of his grete grace graunte vs hym so to loue as it is moost
to hym pleasynge. Amen.

    Now ferthermore I wyll shewe to the as I sayd before / foure degrees of
loue, whiche thou mayst kepe & easely come to one after an other yf thou haue
good wyll.

   |r<b> FOure degrees of loue there be / the fyrst is called an ordeyned loue or els
ordynat loue / that is to saye a loue ordeyned to be knowen and kept of all
maner men & women of euery degree in the worlde. To this degree of loue
longen .v. poyntes to be kepte. The fyrst is thou shalt loue thy flesshe onely
that it be susteyned. The .II. is that thou loue the worlde to no superfluyte.
The .III. is that thou loue thy neyghbour for god. The .V. is that thou loue
thy frende for his good lyuyage. The .v. is to loue thyn enemye for the more
mede of god.

   E  The fyrst is that thou shalt loue thy flesshe onely that it be susteyned.

   |r<b> THe fyrste poynte is as I sayd: thou shalt loue thy flesshe onely that it be
susteyned, as thus. Thou shalt take mete & drynke, clothynge and al other
thynge that is nedefull to thy body / in resonable maner, to kepe thy body in
his estate, in comforte of thy soul, to trauayle & contynue in the seruyce of god /
& not for to nourysshe thy flesshe in lust & lykynge with dyuerse [&] delycate metes
& drynkes / for ther-of cometh foule stynkynge synne & many bodyly sykenes /
namely whan ther is to moche excesse. This wytnesseth an holy clerke & sayth /
they that delyted them in lustes of the flesshe they haue ful often many dyseases
in theyr flesshe.  Also as I rede a soule that is wonte to delytes of the flesshe
gadreth togyder many fylthes and wyckednes. Thou mayst also do no exces /
for yf thou vse the to excesse / thou fallest in to the vyce of glotonye / whiche [as]
thou knowest well is dedely synne. Of čat synne I rede thus: / where če vyce



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of glotony reygneth in ony man he leseth če ghoostly strength yf he had ony
before; And but yf the wombe of glotonye be swaged all his vertues ben cast
downe. / therfore loue thy flesshe to [his] sustentacyon & not to delytese & to excesse /
for here thou mayst well knowe & se that it is good & nedefull to flee delycacyes.
But thou shalt vnderstande here čat I counseylle the not to forbere ony mete or
drynke in specyall / for the vyce of delycacye is not in the mete / but in če
last that thou hast in mete; / therfore sayth an holy clerkes: Often we take deynte
metes without blame / & somtyme other metes and comyn to euery man not
without gylte of conscyence. So thus it semeth wel whan we take ony mete for
delyte more than for sustenaunce we offende god / therfore flee delytes & lustes
of mete & drynke and loue thy flesshe onely that it be susteyned / & than thou
hast the fyrst poynte of this degree of loue.

   F  The seconde is thou shalt loue the worlde to no superfluyte.

   |r<b> THe seconde poynte is thou shalt loue the worlde to no superfluyte * As thus:
Yf thou loue god thou shalt not desyre ne loue vanytees of the worlde / ne
worldely goodes more than če nedeth. Yf god hath ordeyned the to an hyghe
degree in the worlde / as for to be a lorde or a lady / or for to haue ony
soueraynte ghoostly or worldely / by reason reuerence must be done to the more
than to an other man or woman. For after that the fyrst man Adam was in_obedyent 
to goddes commaundement it was ordeyned by almyghty god that man
sholde be subgect to man; Also for as moche as če people must [nedes] haue
gouernaunce / therfore it is reason to do reuerence to them that haue power &
gouernaunce aboue other. But all be it čat čou be grete & worldely worshyp
must be do to the / loue it not ne desyre it not but mekely yelde all čat worshyp
to god whiche myght haue made the a subget there he hath ordeyned the a
lorde or a souerayne / & trughh that lownes thou shalt haue some grace to
withstande če desyre of worldely vanytees. I say[d]e ferthermore / yf thou loue
the world to none superflayte / čou shalt not desyre ne loue worldely good more
than the nedeth. As thus: thou knowest well ynough in thy begynnynge whether
thou art lord or subgect / poure or ryche / holde the apayde with thy degree
so that thou haue thy sustenaunce / & desyre to be no greter / but onely as
goddes wyll is & as be wyll dyspose for the. Of thou holde the not payde with
that that god hath sente to the and to thyn a resonable lyuelode / but euer desyrest
for to be greter and greter in the worlde, than thou louest the worlde to super_fluyte 
for thou desyrest more than thou nedest, & soo by that foule desyre thou
fallest in to the vyce of couetyse whiche is reprened by [al] goddes lawe as a foule
dedely synne. This synne is full peryllous / for I rede where that the synne of
couetyse is in a man, čat man is made subgect to all other vyces. I fynde also
that couetyse and pryde be as it were one vyce or one wyckednes / in so moche
that yet where pryde reygneth there is couetyse / & where couetyse reygneth
there is pryde, / this vyce is so wycked & so greuous [čat] as longe as it reygneth
in ony man he shal haue no grace for to drawe to god-warde . This wytnesseth
well a full holy clerke saynt Gregorye & sayth thus in an Omelye: That in none
other wyse we may ne can neuer come ne drawe to če begynner & maker of



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all goodnes / but that we caste awaye frome vs the synne of couetyse whiche is
rote of all euylles. Than it semeth well, yf thou wylt come to the loue of god
thou must flee the synne of couetyse.  Thre thynges there be in the worlde
as I rede whiche men desyre aboue all other worldely thynges. The fyrst is
rychesse. The seconde is lustes. And če thyrde is worshyp. Of rychesse cometh
wycked dedes. Of lustes cometh foule dedes. And of worshyp cometh vanytees.
Ryches engendreth couetyse; lustes noryssheth glotonye & lecherye / & worshyp
noryssheth hoost & pryde. Thus thou mayst knowe what peryll it is to loue
the worlde, [Therfor yf thou wylt stande sikerly, loue not the worlde] more
than nede is / & than thou shalt kepe the seconde poynte of this degree [ofloue].

   G  The thyrde is thou shalt loue thy neyghboure for god.

   |r<b> THe thyrde poynte is howe thou shalt loue thy neyghboure for god / to this
thou arte bounde by the commaundement of god where he commaundeth & sayth /
thou shalt loue thy neyghboure as thy-selfe; / yf thou shalt loue hym as thy-selfe
nedes thou most loue hym, / thou shalt loue hym also for god. Of this loue
speketh saynt Austyn & sayth / thou shalt loue god for hym-selfe with all thy
herte / & thy neyghboure for god as thy-selfe / that is to saye / loke where-to
and for what thou louest thy-selfe so thou shalt loue thy neyghboure. Thou
shalt loue thy-selfe in all goodnesse for god / ryght so thou sha[l]t loue thy
neygbboure for god in all goodnes, but in none euyll, / therfore sayth the same
clerke: He that loueth men čat is to saye his neyghbours, he loueth or shulde
loue them for they ben good & ryghtfull or els that they may be good & ryght_full 
/ & that is to saye thou shalt loue them in god or els for god / & in this
maner euery man shulde loue hymselfe. Also of the loue of thy neyghbour I
rede, whan thou forsakest a synguler prouffyte for če loue of thy neyghbour than
čou louest thy neyghbour. Also thou louest thy neyghbour as thy-selfe whan
thou doost hym no harme but desyrest the same goodnes & prouffyte ghoostly &
bodely to hym that čou desyrest to thy-selfe. Loue thus thy neyghbour or ta els
čou louest not god. To this accordeth an holy clerke & sayth: By the loue of
god the loue of thy neyghbour is purchased / & by če loue of thy neyghbour
the loue of god is nourysshed / for he čat taketh no hede to loue his neyghbour
he can not loue his god. But whan thou hast fyrste sauour in [če] loue of thy
neyghbour / than thou begynnest to entre in to če loue of god. Loue thus to thy
neyghbour for god & than thou kepest the thyrde poynte of this degree of loue.

   H  The fourth is thou shalt loue thy frende for his good lyuynge.

   |r<b> THe fourth poynte is / thou shalt loue thy frende for his good lyuynge. Of
thou haue a frende that is of good lyuynge / thou shalt loue hym in double
maner / for he is thy frende, and for the goodnes that is in hym; yf he be not
good of lyfe but vycyons thou mayst loue hym but not his vyces. FFor as I rede
parfyte frendshyp is whan thou louest not in thy frende čat shulde not be loued /
and whan thou louest in hym or desyrest to hym goodnes whiche is to be loued.



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As thus: though it be so čat thy frende lyueth folysshly thou shalt not loue hym
[for his] foly lyungge but that he may by goddes grace amende hym and be parfyte
in lyungge. For what man it be čat loueth hymselfe in folye he shal not prouffyte
in wysedom. Also the same clerke sayth in an other place: Loueth not the vyces
of your frendes yf ye loue your frendes. Loue than thy frende for his good
lyungge / & than thou shalt kepe the fourth poynte of this degree of loue.

   I  The fyfthe is thou shalt loue thyn ennemye for the more mede.
      In the seconde degree of loue ben thre poyntes.
      Clene loue.

   THe fyfth poynte is thou shalt loue thyn ennemye for the more mede. A
grete dede of charyte it is & medeful to forgyue them čat haue trespaced ayenst
vs, with all our herte, it is but lytell goodnes & full lesse mede to be wel
wyllynge to hym that doth the no harme / but it is a grete goodnes & a greter
mede that thou be well louynge to thyn ennemye. And čat thou do good &
wyll good with all thy power to hym that doth euyll or is in wyll to do euyll
to the with all his power. Of this mater speketh an holy clerke and sayth: It
is holden a grete vertue amonge worldely men to suffre pacyently theyr ennemyes
but it is a greter vertue a man to loue his enemye / for that vertue is presented
as for sacrefyce before the syght of almyghty god. Also to this purpose accorden
the wordes of cryst where he sayd to his dyscyples: Loue your ennemyes / do
good to theym that hate you / & praye for them čat pursyewe you to dysease /
& for them čat despyse yon, that [¨]e may be the chyldren of the fader in heuen.
Loue than thyn enemye for če more mede yf čou wylt kepe če fyfth poynt of
this fyrst degree of loue. -  Shortly thus ben declared to the the fyue poyntes
of če fyrst degree of loue. In the fyrste, yf thou take good hede, thou art
warned and counseyled for the loue of god / and as thou art bounde by all crysten
lawes / to withstande the synne of glotonye & al other flesshely lustes. In the
seconde poynte to withstande če foule vyce of couetyse, pryde & all other vanytees
of the worlde. In the thre last poyntes to loue thy neyghbour, thy frende & all
other men for the loue of god and for the more mede. Loue than god in this
fyrst maner of loue / and thou shalt thrugh his grete grace yf thou wylt come
to the seconde degree of loue.

   |r<b> THe seconde degree of loue is called a clene loue. Yf thou wylt come to
this seconde degre of loue thou must kepe thre poyntes. The fyrste is / čat
thou loue no vyce with vertue. The seconde is čat thou despyse all euyll custome.
The thyrde is that thou sette not lytell by synne whether it be lytell or grete.

   K  The fyrste poynte is thou shalt loue no vyce with vertue.

   |r<b> THe fyrst poynte is / thou shalt loue no vyce with vertue. As thus: what
euer thou be in mannes syght / be ware that thou be not vycyous Inwarde in
thy soule vnder colour of vertues whiche čou shewest openly. Our ghoostly
ennemye če fende hath many subtyltees to dysceyue mankynde, But amonge all
this is a grete dysceyte / whan that he maketh a vyce lyke to vertue,
& vertue



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lyke to vyce. This thou mayst see by ensample. For all be it that mercy is a
grete vertue where čat it is kepte in če worshyp & in če name of god, yet it
is vycous where it is do in worshyp of man & not of god. Also [the] vertue
of ryghtwysnes is toumed in to vyce / whan it is do for worldely couetyse or
els for anger or inpacyence. The vyce also of pryde is hyd somtyme vnder
mekenesse. As whan a man loweth & meketh hymself in speche and in berynge
to be holde meke & lowely, pacyence also semeth in many a man whan there
is none: As whan a man wolde take vengeaunce yf he myght for the wronge
that is do to hym / but for he may not / or els he hath no tyme to wreke hym
on his enemye / for that cause he suffreth, & not for the loue of god. By these
ensamples & many other thou mayst well knowe that vyces somtyme be lyke to
vertues. To this accordeth saynt Iherom & sayth thus: A grete & an hyghe
connynge it is to knowe vyces & vertues, for all be it that vyces & vertues be
contraryous / yet they be so lyke that vnnethe the vertue may be knowe from
the vyce / ne če vyce fro the vertue. Be ware therfore & loue so sadly vertues
without ony faynynge that čou hate all maner vyces / and so čou mayst kepe the
fyrst poynte of this degree of loue.

   L  The seconde is čou shalt hate all euyll customes.

   |r<b> THe seconde poynt is thou shalt despyse all euyl customes. A grete peryll
it is to haue an euyll dede in custome. For as I rede / synnes be they neuer
so grete ne so horryble / whan they be drawe in to custome they seme but
lytell to theym that vse suche synne in custome / in so moche that it is to them
a grete lykynge to tell and shewe theyr wyckednes to al other men without ony
shame. Of this & suche vsage speketh an other holy clerke & sayth: Whan
synne cometh so in vse that the herte hath a lust & a lykynge ther-in / that
synne shall ful fayntly be withstande. For whan a synne is brought in to custome
it byndeth sore the herte & maketh the soule bowe to hym, that it may not ryse
agayne & come in to the ryght waye of clene lyfe; For whan he is in wyll to
ryse / anone be slydeth & falleth agayne. For this sayth the same clerke in an
other place: Many there be čat desyren to come out of synne / but for as
moche as they ben closed in the pryson of euyll custome they may not come out
from theyr wycked lyuynge.  Also to this purpose I rede to that he čat vseth
hym not to vertue[s] in his yonge age be shal not conne withstande vyces in his
olde age. Thus čou mayst well se čat yf thou be vsed in ony synne it wyll be
full harde to withstande it. And but thou leue all maner synne to thy power
čou hast none clene loue to thy god / therfore withstande all maner synne & take
none in custome / than čou shalt kepe the seconde poynt of this degree of loue.

   M  The thyrde is thou shalt not sette lyght by synne be it neuer so lytell.
      In the thyrde degree of loue be če poyntes.
      Stedfast loue.

   |r<b> THe thyrde poynte is / thou shalt not sette lyght by synne / as thus. What
euer synne it be lytel or grete / drede it ryght dyscretly in thy conscyence and



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set not lytell there-by. For as I rede what man čat passeth mesure in takynge
of his lyelode as often more than hym nedeth that man offendeth god / this
semeth to meny men full lytell trespas: But this holy man saynt Austyn sayth:
It is no lytell synne for as moche as we trespas euery daye there-in for the more
partye; In as moche as we synne therin euery day we synne therin often / & by
that we multeplye our synnes & that is full perryllous / therfore it is full nedeful
to drede al suche venyall synnes & sette not lytell by theym. Also venyall synnes
be they neuer so lytell / they be moche to be dradde. As the same clerke
sheweth by ensample of lytell bestes where they be many to-gyder / be they
neuer so lytell yet they slee & do moche harme; Also če granes of sande be
full lytell / but yet where a shyp is ouer-charged with sande it must nedes synke
or drenche. Ryght so it fareth by the synnes; be they neuer so lytell they be
full peryllous. For but yf a man be [če] rather ware & put theym awaye they shall
make hym forto synne deedly. Therefore yf thou wylt haue a clene loue to god /
charge in thy conscyence euery synne lytell & grete & withstand in the begynnynge
& put it out as soone as god wyll gyue to the graace, with contrycyon, confessyon
& som almesdedes. And than thou shalt kepe the thyrde poynte of this degree
of loue. -- Here is reherced the mater of these poyntes.  Thus ben declared
the thre poyntes of the seconde degre of loue. In the fyrste thou art counseyled
to loue all vertues and hate all vyces. In the seconde poynte, that thou haue
no synne in vsage but that thou voyde it soone & that thou hate all other euyll
custome. In če thyrde poynt that thou [be] not to lyght of consyence / but that
thou be ware & drede euery synne lytell & grete by counseyl of thy confessour.
Yf thou kepe thus these poyntes for the loue of god than thou loues god in the
seconde degree of loue / that is to saye in a clene loue. Loue than saddenly in 
this degree / & by goddes grace thou shalt the soner come to the thyrde degree
of loue.

   |r<b> The thyrde degree of loue is called a stedfast loue. Yf thou wylt come to
this degre of loue čou must kepe fyue poyntes. The fyrste is thou shalt loue
god with all thy desyre. The seconde is: what euer thou do thynke vpon the
worshyp & drede of god. The thyrde is thou shalt do no synne vpon trust of
other good dedes. The fourth is thou shalt rule the so dyscretly čat thou fayle
not for [to] feruent wyll. The fyfth is that thou fall not from thy good lyuynge
for feynte herte or by temptacyon.

   N   The fyrste is thou shalt loue god with all thy desyre.

   |r<b> The fyrste poynt is thou shalt loue god with all thy desyre / thou mayst not
loue stedfastly but thou loue with all thy desyre. An holy desyre it is to desyre
the presence of almyghty god for the grete loue that thou haste to god. Such 
an holy desyre is soo acceptable to god as I rede / that what man hathe a grete
desyre, all be it he speke not with the tonge / he cryeth full loude with the
tonge of his herte; And [he] that not desyreth, how euer he loueth to our syght out_warde / 
or speketh to our herynge, he loueth not in his hert & as a dombe man
he is to-fore god whiche may not be herde. Of such holy desyre I rede also,




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the lenger that loue lacketh whiche is so sore desyred če more feruent is his
desyre whiche abydeth, & that desyre begynneth to brenne thorugh strength of
čat desyrynge loue / in so moche that though the body or the flesshe fayle čat
desyre is nourysshed & encreaced. To this accordeth saynt Gregorye & sayth
holy desyres wexen & eucreasen in taryenge & abydynge / for where desyres
fayle in abydynge there is no sad desyre. Thus than loue god stedfastly with
all thy desyre / & so thou shalt kepe the fyrste poynte of this degree of loue.

   O  The seconde is thou shalt in the begynnynge of thy werkes thynke
       on the worshyp & drede of god,

   |r<b> THe seconde poynte is: what euer thou do thynke vpon the worshyp & drede
of god. If thou kepe this thou shalt the more sykerly lyue to goddes pleasure.
For what dede thou art in wyll to perfourme in worshyp of god, thou mayst be
syker of grete mede. Also yf thou drede god, thou art aferde for to do ony
thynge that sholde be dyspleasynge to hym / & for as moche as čou dredest
thou doost it not; Soo by that drede thou leuest that thynge vndo whiche shuld
tourne the in to grete peryll of thy soule yf it had ben perfourmed in dede. By
this thou mayst wel knowe that it is full spedfull to thynke in če begynnynge of
all thy werkes vpon the worshyp & drede of god. To this accordeth the techynge
of saynt Paule where be sayth thus: What euer ye do in worde or in dede / do
it in the name of our Lorde Ihesu cryst. For he that begynneth all thynge in
če name of almyghty god be begynneth in the worshyp of god. Loue than
so stedfastly almyghty god / that what euer thou shalt do thynke fyrst in če
worshyp & drede of god / & thus thou shalt kepe the seconde poynte of this
degree of loue.

   P  The thyrde is thou shalt do no synne vpon trust of other good dedes.

   |r<b> THe thyrde poynt is thou shalt do no synne vpon trust of other good dedes.
What man that synneth wylfully he neyther loueth ne dredeth god. Yf thou
synne vpon trust of ony goodnes wylfully thou synnest, so in čat čou louest not
stedfastly. To this purpose I rede also that he is full vnkynde that is full of
vertues & dredeth not god. Also a grete folye & a grete pryde it is for to synne
vpon trust of ony good dedes. For be thou neuer so full of vertues or goodnes /
vnkyndnes to thy god may destroye all tho vertues. More vnkyndenes mayst thou
not shewe than dysplease god wylfully / whiche is begynner and gyuer of all
goodnes; be ware therfore & flee suche vnkyndnes / & do no synne vpon trust
of other good dedes. Of suche vnkyndenesse also it is nedefull for to be ware
for the more acceptable [that] thou art to god thorugh thy good lyuynge / če more
culpable shalt thou be yf that thou fall agayne in to synne and in to euyll lyuynge.
 And of this thou hast ensample of Adam. For as moche as he was fulfylled
fyrst with goodnes / therfore his trespas was moche the more whan that he fell
in to synne.  Also I rede čat it is but a sclyder hope where a man synneth
vpon trust for to be saued / for he that so doth he neyther loueth ne dredeth
god, And but yf that we loue and drede god to our connynge or knowynge we



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may not be saued / therfore it is more spedefull for to drede well than to trust
amys. Also it is more prouffytable a man to holde hymselfe lowe & feble than
to desyre to be holden stronge / and for feblenes to fal and be lost. Take hede
than what goodnes that god putteth in the and thanke hym mekely & praye hym
of contynaunce / & doo no synne vp trust of other good dedes. And thus thou
shalt kepe the thyrde poynte of this degree of loue.

   Q  The fourth is thou shalt rule the dyscretly that thou fayle not for
       [to] feruent wyll.

   |r<b> THe fourth poynt is thou shalt rule the so dyscretly that thou fayle not [for]
to feruent wyll. To kepe this it is nedefull to the to haue the vertue of dis_crecyon;
as thus: Yf thou take for če loue of god so moche abstynence, wnkynge
or other bodely penaunce čat thou mayst not for feblenes contynue to trauayle
in če seruyce of god / than is thy wyll to feruent: For be thy loue neuer so
grete god is not pleased whan čou rulest če in suche maner that thou mayst not
abyde in his seruyce thrugh thy mysrule. Therfore be ware and rule the vp
reason / take nomore vpon the than thou mayst here / besy not the to folow
other stronge men or women of olde tyme in doynge of penaunce other wyse
than thy strength wyl aske; And gouerne thy lyuynge by good counseyll that
thou fayle not trugh thyn owne folye. For almyghty god of his endeles mercy
hath ordeyned heuens blysse to the synfull men thrugh dedes of charyte & of
mekenes where they be done in mesure and with dyscrecyon. The deuyll is so
enuyous to mankynde that somtyme he styreth an vnparfyte man or woman to fast
more than he may, [to] begynne thynges of hyghe parfeccyons hauynge no rewarde
to his feblenesse / in soo moche that whan his bodely strength begynneth to
fayle, eyther he must contynue that he hath begonne so folysly for shame of men /
or ellys vtterly leue all for feblenesse. To this accordeth saynt Austyn and sayth:
Our wycked ennemye the deuyll hath not a more spedefull engyn to drawe the
loue of god from mannes herte / than to [m]ake vs by his fals suggestyon to l[y]ue
vnwysely & without reason / that is to saye as I sayd before: To styre vs for to
take fastynges, wakynges and other bodely penaunces ouer our myght. Take
therfore to the dyscrecyon & rule the so dyscretly that thou fayle not for to
feruent wyll / and than thou mayst kepe the fourth poynte of this degre of loue.

   R  The fyfthe is thou shalt not leue thy good lyuynge for feynte [herte]
     ne for temptacyon.

   |r<b> THe fyfthe poynte is / thou shalt not fall fro thy good lyuynge for feynte herte
ne for temptacyon. To kepe well this poynt it is nedefull to haue a perseueraunt
wyll & a stable hert ayenst all temptacyons. Some men there be whan ony heuynesse
bodely or ghoostly or whan that ony grutchynge of the flessh cometh to theym /
anone they ben so heuy & so full of vnlust to that they leue theyr ghoostly trauayle &
fal fro theyr good lyny[n]ge / suche men haue no stable ne stedfast herte. Therfore
yf thou wylt loue god stedfastly suffre no heuynes ne dysease chaunge thy
trauayle ne thy herte fro th[e] to seruyce and loue of god / but take hede of the
wordes of almyghty god where he sayth: He is blessyd that is perseueraunt vnto



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his lyues ende. Here-of thou hast ensamples of holy martyrs & confessours
whiche neuer wolde be departed fro the loue of god for all the persecucyon that
myght be do to them. Also to suche men of feble herte & vnlust speketh saynt
Bernarde and sayth thus: Whan thou art vnlusty or dyseased with heuynesse /
haue none vntrust therfore ne leue not thy trauayle / but suffre mekely & aske
conforte of hym that is begynner & ender of all goodnes. And all be it that
thou haue not suche deuocyon than as in other tymes / thynke well how he that
gafe če suche deuocyon hath withdrawen it for thy defautes as for a tyme / &
happely to th[i] more mede / therfore withstande all suche heuynes and stande
strongely / soffre lowely / & take gladly the chastysynge of god / & euermore aske
helpe & grace. Ferthermore some for defaute of knowynge & for vnstablenes
haue fall thorough trauayle of temptacyons / therfore whan thou art soo trauayled
with ony temptacyons that shuld be lettynge / or els is dredefull to the / chaunge
not therfore thy wyll / but stande stedfastly & shewe thy dysease to thy ghoostly
fader, askynge of hym to gyue the suche counseyll that may be moost helpynge
to thy soule. Yf thou do thus mekely with a ful good wyll to please thy god &
to withstande the temptacyons of thyn enemye, the grace of the holy ghoost wyll
fully fulfyll bothe hym & the / hym for to teche / the for to lerne / & take of
hym suche counseyll that shall be moost strength & conforte to the & confusyon
to the deuyl. And so by the helpe of god thou shalt be conforted in suche
maner that čou shalt not fall thorough trauayle of temptacyons / but euer the
lenger the more stable and the more stronge [be] in the loue of god to thy lyues
ende. Thus than take hede that thou fall not from thy good lyuynge for feynte
herte ne by temptacyons / and than thou mayst kepe the fyfth poynte of this
degree of loue. -  Here is shortly declared the mater of these fyue poyntes.
    Thus be declared the fyue poyntes of the thyrde degree of loue. In the
fyrste thou art taught to loue god with full desyre. In the seconde for to do
all thynge in če worshyp of almyghty god / and euer for to drede god in the
begynnynge of all thy werkes. In the thyrde fully to withstande all maner synne /
and no synne for to do vpon trust of other good dedes. In the fourth that thou
fall not for defaute of dyscrecyon. In the fyfth thou art taught & counseylled
for to haue a stable herte and for to withstande all temptacyons that thou fall
not from thy good lyuynge. Yf čou kepe thus these fyue poyntes than thou hast
the thyrde degree of loue / whiche is called a stedfast loue to god. And yf thou
loue god stedfastly thou mayst soone come to perfeccyon / and so by the grace
of god thorugh encreace of vertues thou shalt lyghtly come to the fourth degree
of loue.

    In the fourth degree of loue ben .VIII. poyntes.
    Parfyte loue.

   S  How by euerence of vertues thou mayste come to parfeccyon.

   |r<b> THe fourth degree of loue is called a parfyte loue. An other loue there is
all be it I make noo mencyon but of foure / whiche is called moost parfyte loue.
Of that loue speketh saynt Austyn & sayth: Charyte is parfyte in some men &
inparfyte in some men, But čat charyte that is moost parfyte may not be had



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here whyle we lyue in this worlde. Of the same moost parfyte loue speketh the
same clerke thus: In the fulfyllynge of the countre of charyte / that is to saye /
in fulfyllynge of heuen where that all is loue and charyte. This commaundement
of god shall be fulfylled where be sayth / čou shalt loue thy lorde god with
al thy herte / with all thy mynde / and with all thy soule; For whyle ony
flesshely desyre is in man god may not be loued with all the herte and full mynde.
And by this thou mayst knowe that there is a passynge loue whiche may not be
fulfylled in this worlde / and that may well be called moost parfyte loue. But
here perauenture some man wyll aske / why it is commaunde[d] / but it myght
be performed in this worlde? To that the same clerke answereth and sayth /
that it is skylfull that suche a perfeccyon sholde be commaunded / and this be
sheweth by ensample in this wyse. Ryght as no man may renne euen and sykerly
but he knowe whether be shall renne, In the same maner noo man sholde knowe
[t]his moost parfyte loue / but it hadde be shewed in the commaundementes of
god; Yf noo man hadde knowen it no man wolde haue laboured hym to come
therto. Now sythen it is so we knowe [well that we so must loue, it is
nedeful we] sette vs in a redy waye, whyle we be here, that wyll brynge
vs euen to that moost parfyte loue. A more syker waye is there none in this
worlde than the waye of parfyte loue. Wherfore I counsell the to haue this
fourth degree of loue whiche is called a parfyte loue, that [thou] may come
the more sykerly to [¨e most] parfyte loue. Of parfyte loue speketh Saynt
Austyn and sayth: He that is redy to deye gladly for his brother, in hym is parfyte
loue. To this acordeth the wordes of Cryste where he sayth: No man hath more
charyte in this worlde than he that putteth his soule for his frendes / that is to
saye than be that gyueth gladly his lyfe for the loue of god to wynne his frendes
soule. This loue is the gretest loue in this worlde / & many there be. I trowe,
thrugh the gyfte of god that haue this parfyte loue; but yf it thynke the harde
to come to suche an hyghe loue / be therfore not agast. For other parfyte loue
there is wherin thou mayst loue parfytly thy god / as I fynde by the techynge
of an holy clerke where he counseylleth in this wyse:  Velde we vs to god
of whome we be made / and suffre we not theym to haue the maystrye ouer vs
whiche ben not of so grete valae as we be / but rather haue we če maystrye
ouer theym; As thus / lete reason haue the maystrye ouer vyces / lete the body
be subgect to the soule and lete the soule be subgect to god / & than is all če
parfeccyon of man fulfylled. Thus we shulde lyue by reason as če same clerke
sheweth by ensample. / For as we put lyuely thynges before them čat be not
lyuely. Also as we put wytty thynges before them that haue no wytte ne reason,
Also ryght as we putte tho that ben not dedely before theym that ben deedly /
ryght so yf we wyl lyue parfytly we most putte proufytable thynges before theym
that ben lusty and lykynge. Also put them that ben honest before theym that
ben proufytable. Also putte theym that ben holy before them that ben honest,
And put all thynges that ben parfyte before them that ben holy. Take hede
than of this / for yf thou wylt lyue after this techynge than thou mayst lyue
parfytely / yf thou lyue parfytely čou sha[l] loue parfytely; lyue than thus & thou



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shalt come to parfyte loue. But for as moche as it is full harde to come
sodaynly to suche a parfyte loue / therfore take hede to tho thre degrees of loue
whiche ben reherced before / begynne to lyue sadly in the fyrste / & than
from če first clymbe vp to the seconde / & fro the seconde to the thyrde / &
yf thou be sadly stabled vpon the thyrde thou shalt lyghtely come to če fourth
where is all perfeccyon / yf thou haue perfeccyon thou shalt l[o]ue perfytely. Begyn
than at the fyrst degree of loue / & so encreace in loue & vertues yf thou wylt
come to this degree of parfyte loue. I rede that some men begynne to be
vertuoos / som encreace in vertues / and some be parfyte in vertues. Ryght so
it fareth by the loue of god; as soone as thou art in wyll & begynnest to loue
god / that loue is not yet parfyte but thou mast stande fast & nourysshe čat
wyll / & yf it be well nourysshed it wyll wexe stronge / & yf it hath fall strength
than it is parfyte. To this purpose I rede also that no man may be sodaynly
in so hyghe a degree / but euery man that lyueth in good conuersacion / whiche
may not be without loue / they must begynne the lowest degree yf they wyll
come to an hyghe parfeccyon. Thus than, good brother or syster whether thou
be, withstande all vyces / and gadre to the vertues for the loue of god, and
eucreace in them tyll they ben parfytely stabled in the. And amonge all vertues
loke that thou haue a feruent wyll / be besye [in] deueot prayers / stande
strongely ayenst temptacyons / be pacyent in trybulacyons / & stable in per_seueraunce,
that thou lyue parfytely & so come to parfyte loue. Take none hede
of them that set lytell by parfeccyon / as of them that saye čat they kepe not
to be parfyte / it suffyseth to them to be lest in heuen / or come within the
yates of heuen; these be many mennes wordes & they be peryllous wordes. For
I warne če forsothe what man hath not parfyte loue here he shall be purged
with paynes of purgatorye / or ellys with dedes of mercy performed for hym in
this worlde / and so be made parfyte / or he come to heuen blysse / for thyder
may noman come but he be perfyte. Beware therfore of suche lyght & foly
wordes, & trust more to thyn owne good dedes whyle čou art in this worlde than
to thy frendes whan thou art deed. / Thynke also this lyfe is but short, če payne[s]
of purgatory passe all the paynes of the world, the paynes of hell is euerlastynge /
& the Ioye & blysse of sayntes is euermore durynge. Thynke also ryght as god
is fall of mercy & pyte, ryght so he is ryghtfull in his domes. Yf thou wylt
thynke on these wordes ofte. I trust to the mercy of god thou shalt waxe [so] stronge
in vertues & withstande so vyces čat within a short tyme thou shalt come to a
parfyte loue. Whan god hath so vysyted the that thou can loue hym parfytely
than shal all thy wyll & all thy desyre be for to come to čat loue whiche is
moost parfyte / that is to saye euermore to se almyghty god in his gloryous
godhede, euermore with hym to dwelle. But for as moche as we may not come
to our desyre / but we begynne somwhat to loue hym here in this lyfe: Therfore
almyghty god mercyfull thorugh the besechynge of his blessyd moder Marye
graunte vs grace so to loue hym here / čat we may come to the Ioyfull & euer_lastynge 
lyfe / where is moost parfyte loue, & blysse without ende. Amen.
 Here is reherced shortly how by encreace of vertues thou mayst come to
parfeccyon & what vertues thou shalt loue.



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   |r<b> IN this fourth degree of loue / whiche is called a parfyte loue / thou art
taught and counseylled to begynne at a lowe degree yf čou desyre to haue an
hygh degree, as thus: Yf thou wylt haue this fourth degree of loue thou must
begynne at the fyrst, & so encreace in vertues tyll thou come to parfeccyon. But
amonge all vertues & al other poyntes whiche ben reherced before / fyue poyntes
there be as me thynketh spedefull & nedefull euery man to haue & kepe čat ony
good dede shall begynne & brynge to good ende. The fyrste is čat thou haue
a feruent wyll. The seconde is that thou be besy in deuoute prayers. The thyrde
is čat thou fyght strongely ayenst all temptacyons. The fourth is that thou be
pacyent in trybulacyons. The fyfth is that thou be perseueraunt in good
dedes. Of these poyntes I spake before in the fourth degree of loue / but for
as moche as they be not there fully declared / my wyll is by če helpe of god
to wryte more openly of eche of them one after an other / & fyrst to wryte of
good wyll, for čat must be begynnynge & endynge of all good dedes.

   T  How good wyll is and may be in dyuerse maners.

   |r<b> WYll may be [& is] in dyuerse maners / good and euyll / besy & feruent /
grete & stronge / but for as moche as reason whiche god hath gyue onely to
mankynde techeth & sheweth in euery mannes conscyence full knowynge of euyll
wyll / & by cause čat good wyll may be in dyuerse kyndes / therfore I leue
this tyme to speke of euyl wyl / & purpose me fully thrugh če techynge of
almyghty god to declare somwhat openly če vertue of good wyll. I trow wel
čat euery man wold be good or wolde do some good dede be be neuer so synful
& perauentore not chargeth gretly to be good ne besyeth hym to do good dede.
But for as moche as he wolde e good I may not saye but [čat] he hath a good wyll.
So [čat] euery man that wyll well be it strongly or feyntly / lytell or grete / in
as moche as he wolde good he hath a good wyll. Neuertheles though this be
a good wyll it is worthy lytell or no mede / for it is no feruent ne besy wyll,
for he desyreth to be good without ony trauayle / & so be suffreth that good
wyl passe & chargeth not gretly to be good ne to do good dede. But what tyme
he besyeth hym to performe that good wyll in dede / in that he desyreth to be
good & besyeth hym to do good though be haue not fully his purpose ne may
not performe his wyll in dede / yet there is a feruent wyll & a besy wyll & [as]
I hope a medeful wyll. So that what man desyreth to be good & to do good
dede, & therto besyeth hym to performe that wyll in dede, of hym it may wel
he sayd that he hath a feruent wyll. Yet is čat wyll but lytell acounted & feble
hauynge rewarde to a grete & stronge wyll. But what tyme thou hast performed
in dede that thou hast so feruently wylle[d], than thou hast a grete & a stronge
wyll / so that of euery man that is in wyll to be good or to do good dedes,
whan he performeth that wyll in dede it may be sayd sothly of hym čat he is
a man of a grete and a stronge wyl. To this acordeth saynt Austyn & sayth
thus: He that wyl do the commaundementes of god & sayth he may not he hath
a good wyll / [but] that wyll is but lytell & feble / for he may do & kepe the com_maundementes 
whan he hath a grete & a stronge wyll. As who sayth what man
hath a grete & a stronge wyll may kepe the commaundementes of god / and but



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he kepe them he hath no grete ne stronge wyll. Yf thou wylt thou mayst kepe
the commaundementes of god / yf thou kepe them thou shalt be good & do
good / so yf thou wylt čou mayst do good & be good. But yet somtyme & ofte
it falleth that by the grace of the holy ghoost we wyl do somwhat with al our
herte to the worshyp of god that is not in our myght ne power to performe in
dede; whan our wyll is sette in this maner the goodnes of god is so moche
that he receyueth that wyll as for dede. Of this saynt Austyn bereth wytnes &
sayth: What thou wylt & mayst not do, god acounteth for dede. Thus mayst
thou knowe with-in thy-selfe whan thou hast a lytell or a feble wyl / a grete or
a stronge wyll / & how acceptable a good wyll is to almyghty god where thou
doost thy besynes to performe it in dede. But se now more openly & in specyal
poyntes how thou shalt knowe whan thou hast a good wyl. Saynt Gregory sayth:
We haue a good wyl whan we drede the harme of our neyghboure as our owne
dysease / & whan we be Ioyfull of the prosperyte of our neyghboure as of our
owne proufyte. Also whan we trowe other mennes harmes [our harmes] as by
waye of compassyon / & whan we acounten other mennes wynnynges our wynnynges
as by waye of charyte. Also whan we loue our frende not for the worlde but
for god / & whan we loue & suffre our enemye for the loue of god. Also whan
we do to no man that we wolde that no man dyde to vs. Also whan we helpe
our neygbboure to our power and in wyll somwhat ouer our power. These poyntes
stande moche by the wyll withoute dede / but who so wylleth these fully in his
herte to be do hath a good wyll. And as I sayd before his good wyll shall be
acounted before god as for dede. Thus than haue I shewed whiche is good &
feruent wyll though it be not performed in dede / whiche is a grete and a stronge
wyll / and how good wyll in some poyntes is acounted for dede before god all
be it that it be not performed / so that the wyller do his besynes to his power.
 Take hede now ferthermore and be ware for though thou haue all these maners
of good wyll to thy felynge / it may be so that yet thy wyll is not rygtfull / se
how. Be thou neuer so full of wertues: but thou conforme thy wyll to goddes
wyll in all maner thynges bodely and ghoostly thy wyll is not ryghtfull. To
this purpose saynt Austyn sayth thus: The ryghtwysnes of god is that thou be
somtyme bole of body & somtyme syke / and perauenture whan thou art hole
and in prosperyte / than the wyll of god pleaseth the moche and thou sayst that
he is a good god and a curteys; yf thou say so or thynke so onely for thou
hast helth or welth of body / thou hast no ryghtful wyl for as moche as thou
conformest not thy wyll to goddes wyll / but onely in helth and welth. For yf
he sente the sykenesse or other dysease / perauenture thou woldest be sory and
grutch ayenst the wyll and the sendynge of god / & soo in thy wyll thou woldest
make the wyll of god / the whiche may not be but euermore ryght and euen,
bowe downe to thy wyll / whiche boweth and is full crocked / and in this thou
hast ne[ič]er ryghtfull herte ne ryghtfull wyll. But what tyme thou dressest thy
wyll that is so croked and makest it stande ryght with če wyll of god whiche
may not be croked but euer standeth euen / that is to saye noo thynge wylle[st]
helth ne sykenesse / welth ne wo / but euer holdest the pleased with the wyl



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of god, than thou hast a ryghtfull wyll. Also it is nedefull to a good wyll that
[shall] encreace in vertues and come to the loue of god, that it be stable and
resonable. What tyme thou art trauayled sore with temptacions and grutchest not
ayenst goddes wyl but with a glad herte thou thankest god & suffrest hym lowely
& thynkest well it is chastysynge to the for thy synnes, than is thy wyll stable.
And whan thou desyrest not hygh rewarde in blysse for thy good lyuynge or
ghoostly trauayle whiche thou hast here in erthe but onely at goddes wyll what
he wyll dyspose for the & no thynge at thy wyll, than thou hast a resonable wyll.
Thus I haue shewed the dyuerse kyndes of good wyl whiche be full spedefull &
nedefull the for to knowe yf thou be in good wyll to [conne] loue god / & yf thou
haue a stable & a resonable wyll čou shalt soone come to parfyte loue.  Now
perauenture thou čat trauaylest in ghoostly werkes wylt thynke or say thus / som_tyme 
it happe[th] that thou woldest do some ghoostly trauayle & thou may not
performe it in dede / & all be it so thou do it in dede it is full oft with so grete
heuynesse čat thou grutche somwhat for defaute of ghoostly comfort. To this I
may answere as I sayd before: yf čou gmtche čou hast no stable wyll, & yf thy
wyll be stable čou shalt not drede in this case / & se why. Thou shalt vnder_stande 
čat the flesshe is euer contraryous to če spyryte & če spyryte contrarye to
če flesshe: herof čou hast ensample where saynt Poule sayd of hymself in this
wyse: čat goodnes whiche I wolde do I do not / as yf he had sayd thus: Some
good dedes I wyll & desyre in my soule / but I may not fulfyl them for feblenes
of my flesshe / & all be it somtyme I performe them in dede it is without ony
gladnes, but what, for this trowest čou čat thapostle sholde therfore lese his mede /
for be wolde & myght not or els [for] he dyde good somtyme without gladnes?
Nay, but moche the more his mede was encreaced, for two causes. Fyrst for the
trauaylous werkynge of his body that he suffred whan the flesshe stryued soo sore
ayenst the goodnes of the spyryte. The seconde cause is for the heuynes &
trauayle whiche če spyryte suffred whan he had no ghoostly comforte. In the
same maner what euer grotchynge thou hast of thy flesshe ayenst good dedes or
what heuynesse thou suffrest for defaute of ghoostly conforte / be not therfore
abasshed so thy wyll be stable, but suffre & abyde lowely the grace of god for
thy more mede. Be than stable in wyll & the deuyll ne thy flesshe shall neuer
haue maystrye of the / for all the deuyls in bell may not make the to synne but
čou put therto to thy wyll. Ne all the aungels of heuen may not make the to do
good dedes but čou put-to thy wyll. Take hede than that thy wyll be well
dysposed to god & that it be set stably & resonably / & than thou hast a spede_full 
begynnynge to come to the loue of god. but for as moche as mannes wyll
is ordeyned fyrst & dysposed with the grace of god that he shall wyll good: to
haue that grace in wyll & in all other dede / prayer me thynketh is nedefull &
therfore somwhat I wyl wryte of prayer as god wyll gyue me grace.

   U  What profyte is in prayer and in what maner thou shalt praye.

   |r<b> PRayer [&] to ensample of good lyuynge [be] to moost spedefull to gete grace & to
drawe men to loue god. A deuoute prayer & often vsed purchaseth grace of al_myghty 
god & putteth awaye the fals suggestyons of the fende & stablysshe[th] 



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a man in all goodnesse. Therfore god sayth to his dyscyples thus: Waketh &
prayeth that ye fall not in [to] temptacyons. Ryght as it is nedefull for a knyght
that shall go in to batayll haue with hym armoure & wepen / ryght so it is
nedeful & spedefull to euery crysten man to haue with hym contynuell prayer /
for what of our owne freelte / what by [the] malyce & enuye that the fende hath to
vs / we be euer in this worlde in ghoostly batayll more or lesse by the suffraunce
of our lorde god. Therfore sayth saynt Gregory: The more we be trauayled
with thoughtes or flesshely desyres / the more nede we haue to stande besely in
prayers. So thus čou mayst se that prayer is spedefull & nedefull. Also
prayer as I rede is a souerayne helpe to thy soule / confort & solace to thy
good aungell / torment & payne to če deuyl / acceptable seruyce to god / par_fyte 
Ioye / sad hope / & ghoostly helthe without corrupcyon, prayer is also
a nedefull messager from euery mannes soule to almyghty god in heuen / &
namely from that mannes soule whiche is moche troubled & hath no reste. Some
conscyences there be whiche be good / that is to saye be well ruled & be in
reste / to suche prayer is also a nedefull messager to holde če soule in ghoostly
confort & to encreace it & stable it in goodnes. But there be many other men
& wymen of dyuerse conscyence. Some there be that haue a had conscyence
whiche be in rest & not troubled / & that ben they that ben sette fully to euyll &
not to good. Some haue a had conscyence & somwhat be troubled in theyr con_scyence 
/ & tho be suche čat be somwhat euyll or begynne to be euyll. Some
haue good conscyence & also ben greued in theyr conscyence / & [tho] be suche
as lyue euyll & begynne to be good. Whyle the conscyence is thus troubled the
soule hath no reste / therfore to pursyewe for helpe & grace / prayer that nede_full 
messager must do well his offyce / that is to saye besely without ony taryenge /
& strougely without ony feynynge; & rather [to] come to the presence of almyghty
god hym nedeth to haue two specyall frendes / čat is to say stedfast fayth and
trusty hope: with these two frendes prayer taketh his waye & renneth fast to če
yates of heuen / & entreth without ony lettynge / for he goth to the presence
of čat good lorde truly to do his message with foll fayth & sad hope / full
pyteously he sheweth his nedes & the perylles of [the] soule. Than anone the
good lorde so ful of pyte & mercy sendeth his blessyd loue in to če soule thorugh
the pursute of that good prayer. Whan this loue entreth in to that soule anone
he maketh all glad čat was full elenge & sory / he maketh in peas & reste that
was sore troubled. Hope cometh agayn that was out / and ghoostly strength čat
was awaye is fully restored. Whan the enemyes of the soule / that is to saye the
fendes se this helpe & confort to the soule / with sorowfull chere they turne
awaye & thus they begynne to crye: Alas alas, sorowe & wo is come to vs / fle
we fast awaye for god fyghteth for this soule. Thus mannes soule is delyuered
fro the fende by prayer / & so it may sothly be sayd that prayer is a spedefull
& a nedefull messager fro mannes soule to almyghty god in heuen.  Thus
čou hast herde what is prayer / se now ferthermore how čou shalt praye.
 As often as thou prayest / or what euer thou prayest, put all thy wyll in [to]
goddes wyll / in the ende of thy prayer / desyrynge euermore in euery askynge
his wyll to be fulfylled and no thynge thy wyll. For thou mayst praye & aske



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some thyuge that he wyl not here ne graunte / as yf če praye for soules that
be dampned thy prayer is not accepted. Also it may so be that thou desyrest
not that is moost helpynge to thy soule ne to other perauenture for whom čou
prayest. Also many men praye somtyme for no good entent / and for that they
be not herde. Therfore to be alwaye syker, whan euer thou prayest put thy
desyre and thy entent in askynge in goddes wyl, for be knoweth all thynges, and
what euer thou prayest be wyll not graunte the but that is moost proufytable
for the. To this accordeth an holy clerke and sayth: Oftentyme god graunteth
not many men at theyr wyll / for be wyll graunte them other grace than they
aske, to more helth of theyr soules. So that it is nedeful that we put all our
askynge in to his ordynaunce. To this accordeth [also] saynt Bernarde and sayth:
No man sholde set lyght by his prayer / for be to whom we praye aftertyme the
prayer is passed from our mouth or from our herte / he wryteth it in his booke /
and trustyngly we may bope that be wyll graunte that we aske or ellys that is
more proufytable to vs. Thus than what euer thou prayest pat all thy wyll in to
goddes wyll. Also whan that thou prayest thou shalt praye generally / that
is to saye / as thou prayest for thy selfe so thou shalt praye for other. Thus
thou must do for thre causes: Fyrst for loue and charyte wyll that thou do so.
And therfore sayth the apostle: Prayeth eche of you for other that ye may be
saued. The seconde cause is / for the lawe of god wyll that euery man helpe
other in nede. This thou hast by the techynge of saynt Poule where as be sayth
thus: Eche of you here others burthen / that is for to say / to eche of you
praye for other or helpe other in nede & so ye shall fulfyll the lawe of cryste.
The thyrde cause is / for who so prayeth for al other as for hymselfe / če
goodnes of god wyll that he shall be partyner of all other mennes prayers.
To this accordeth saynt Ambrose is & sayth thas: Yf thou pray onely for thy self
and for none other than shall none other pray for the but thy selfe / & yf thou
praye for all other than all other shall praye for the. Thus than whan čou
prayest praye for all other. Also whan thou shalt praye thou must praye
with foll herte & put away fro the all vanytees of the worlde, all ymagynacyons
& all ydel thoughtes. To this acordeth an holy clerke is & sayth: Whan we
stande to praye we mast with all our herte gyue our entent to that we praye /
that is to say we mast voyde all flesshely & all worldely thoughtes & saxe not
our herte otherwyse to be occupyed than about our prayer. But to this per_auenture 
thou sayst that though čou be neuer in to so good wyll to praye / thyn
herte is awaye is from thy prayer & encombred with dyuerse thoughtes that thou
mayst haue no whyle thyn herte sadly vpon thy prayer. To this I graunte čat
what [thrugh] the fende whiche euer is besy to lette all goodnes & what trugh the
vnstablynes of man thyn herte shall not be stable to vpon thy prayer I trowe scarsely
the tyme of a Pater noster. But whan thou go to thy prayer / take good hede
what nede thou hast to praye / what thou wylt praye / & how grete, how myghty
& how ryghtfull & mercyfull be is to whom čou wylt praye. Yf thou set thyn
herte thus in the begynnynge of thy prayer / thou shalt not I trow gretly be



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letted / & though it be so that somtyme thou be letted with other thoughtes /
fyght ayenst them with all thy besynes / & anone tourne to thy prayer. Yf thou
wylt fyght wylfully in this maner god of his grete grace & endeles pyte wyll
alowe thy good wyll / & moche the rather for thy trauayle graunte that čou
askest. Thus than whan thou wylt praye čou must praye with full herte. Also
an other maner prayer there is / that who soo hath grace to come therto his
prayer shal soone be herde yf he praye resonably. This maner of prayer is
what thou art vysyted by the grace of god with grete conpunccyon of herte and
swetnes of deuocyon. Conpunccyon is a grete lou[nes] of thy soule spryngynge out
of thy herte with teeres of thyn eyen, whan čou bethynkest the vpon thy synnes
& vpon the dredefull dome of god. Whan čou hast this conpunccyon & these
teeres than čou hast full deuocyon / with suche deuocyon besely praye for all
tho that haue nede / for what thynge čou prayest in čat tyme so it be worshyp
to god čou art anone herde without ony taryenge. For as I rede prayer peaseth
almyghty god & maketh hym tome to mercy; but whan deuoute teeres come with
prayer than of his grete pyte he may no lenger suffre / but anone as be were
constrayned be graunteth what we aske. Ferthermore yf čou be vsed to suche
deuocion čou shalt fermently desyre to conne loue god / & so by goddes grace čou
shalt soone come to loue / thus than loue prayer yf thou wylt come to če loue of
god. And for as moche as many men & women be moche trauayled by dyuerse
temptacyons or they come to loue / therfore [to] be ware of theym & sooner to
withstande them / somwhat I wyl shewe of temptacyons as me thynketh is nedefull.

   X  How čou mayst be ware & knowe of temptacyons wakynge or sle_       
pynge / & how čou shalt withstande them.

   |r<b> BY the ordynaunce of almyghty god there be ordeyned good aungels to
defende vs fro euyll & to styre vs to vertues and to kepe vs in goodnes.
Also other badde aungels & euyl spyrytes there whiche trouble mankynde
with dyuerse temptacions to preue mannes stablenes, & that to grete mede to
mannes soule. The power of this wycked spyryte / that is to saye the fende is
so grete čat the more a man besyeth hym to please god če rather he is about
to greue hym. For as I rede oftymes it happeth čat many men whan th[e]y
gyue them hole to contemplacyon or to other deuocyons than they be trauayled
with stronge temptacyons by [če] suffraunce of god, that they may knowe theyr owne
feblenes & to kepe theym meke & lowe, for they sholde not lese če grete mede
of god for ony maner spyce of pryde / whiche mede is ordeyned for theyr
ghoostly trauayle. Also in whateuer maner of lower degree [a] man or woman be
that wyll withstande synne to his power & lyue after the techynge of goddes
lawe / to al suche the wycked spyryte hath enuye / & euermore gyueth theym
some maner of batayll grete or lytell, slepynge or wakynge.  Other men
& women there be that be suffreth to be in reste & peas / & tho ben suche as
drede not god but ayght & daye gyue them to all maner lustes & lykynges
of theyr flesshe / for they ben so redy to synne & to do his wyll that hym
nedeth not to styre them to euyll / & therfore he suffreth them in peas & without
ony trauayle of temptacyons. Of suche men speketh saynt Austyn & sayth thus:



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Some men & women profer theymselfe to synne wylfylly & abyde not the tempta_cyons 
of the fende / but go before the temptacyons & be redyer to synne
than the fende is to * tempte them.  And sythen it is so that euery man whiche is
besy to please god shal be trauayled and pr[e]ued with dyuerse temptacyons, I wyl
shewe the to my felynge, and as I rede of other auctours, če maner of begynnynge
of euery temptacyon, that thou mayst be ware of them & rather withstande the
begynnynge, & so ouercome the hole temptacyon.  I rede that our enemye
the fende whan be wyll make vs to folowe his wyll or ellys for enuye wyll
trauayle and greue vs, he begynneth with fals suggestyons / that is to saye he
putteth in our myndes diuerse ymagynacyons / as worldely & flesshely thoughtes,
and somtyme other thoughtes whiche be full greuous & peryllous / eyther to make
vs haue a grete lust & lykynge in them that be worldely or flesshely / or ellys
to brynge vs in grete heuynes or drede thrugh tho thoughtes whiche be greuous
& peryllous. As to the worldely or flesshely thoughtes, yf we sathe theym to
abyde in oure herte so longe wylfully tyll we haue lykynge in them / than hath
the deuyll wonne a grete stronge warde of vs & pursyeweth ferthermore with all
his besynes to make vs assente to hym as in wyll to performe it in dede. By
that dede thou mayst vnderstande euery dedely synne after če suggestyon is in
če begynnynge. To some he begynneth with a fals suggestyon of pryde / or
ellys of couetyse / to some with a suggestyon of glotonye or lecherye / and so
of all other synnes wherin he supposeth soonest to haue maystrye ouer man /
for euery man is enclyned more to one maner synne than to an other. And
where he hath maystrye / that is to say where that synne is performed in dede /
he besyeth hym sore to brynge it in to custome / & so thorugh the custome to
haue vs hole vnder his power. Go fle & withstande all these perylles, the pro_phete 
Dauyd sayth in the sawter: Go awaywarde or bowe awaye from euyll &
do good / that is to saye after the exposycyon of doctours: Go from the euyll
of suggestyon / from the suggestyon of entysynge / from če euyl of delytynge /
from the euyll of assentynge / from the euyl of dede / & from the euyll of
custome. Withstande than all suche worldely or flesshely thoughtes as moche as
god wyll gyue the grace, čat thou fal in none of these euylles whiche as I haue
sayd be full peryllous. Ferthermore as to če greuous thoughtes peryllous,
perauenture čou wylt aske whiche be tho thoughtes čat be so greuous & peryllous.
All tho thoughtes that thou hast ayenst thy wyl whiche make the heuy or sory,
be greuous. And for to shewe the more openly: what man that ymagy[n]eth vpon
hyghe maters čat be ghoostly whiche passe all erthely mennes wytte, As vpon
če fayth of holy chyrche or suche other that neden not to be spe- cyf[y]ed at this
tyme, that man hath greuous thoughtes & peryllous. Yf we suffre suche ymagy_nacyons 
abyde & take none hede in the begynnynge to the fals suggestyon of
če fende, within [a] short tyme or euer we be ware eyther he wyll make vs lese
our kyndely wytte & reason / or ellys be wyl brynge vs [in] to vnreasonable drede.
Of suche temptacyons it is nedefull to be ware & put theym awaye yf čou may
with deuoute prayers & other occupacyons / & yf thou may not voyde them suffre
them than esely. For če shalt vnderstande čat they be ryght nedefull & mede_full 
for thy soule / for but it were so čat suche thoughtes come somtyme in to



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thy mynde čou sholdest seme in thyselfe that čou were an aungell & no man /
therfore it is nedefull that thou be tempted otherwyle with euyll thoughtes that
thou mayst se & knowe thyn owne feblenes & vnstablenes whiche cometh of
thyselfe / and that čou mayst fele the strength whiche čou hast onely of god.
Also thou shalt suffre suche thoughtes esely / but thou mayst voyde them / for
all suche thoughtes so čat thou delyte the not in them they ben a grete purgynge
for thy soule / & a grete strength to kepe within the vertues / & all be it čat
they be sharpe & bytter for the tyme thynke well čat they shal make thy soule
clene that was ryght foule / & make it hole that was ryght syke / and brynge it
in to euerlastynge lyfe & helth without ende to the whiche lyfe & helth may no
man come withoute grete sharpenes & bytternes. Also whan čou art trauayled
with thoughtes whiche čou mayst not put away, thynke wel that it is a grete
ryghtwysnes of god that thou haue suche thoughtes: For ryght as čou hast had
full often thy wyl & lykynge in worldely and flesshely thoughtes ayenst the wyll
of god / ryght so it is če wyl of god that thou haue other thoughtes ayenst thy
wyl, out yet it is good that thou be ware of them & that čou drede them dys_cretly 
and truste stedfastly in god. For whan the soule hath no delyte in suche
thoughtes but hateth & lotheth them / than they be a clensynge & a grete mede
to če soule; but yf it so be that there come somtyme ony lykynge of synne or
of ony vanyte thorugh suche thoughtes / than withstande & thynke that it is a
fals suggestyon of the deuyll / & therwith be dredful and sory that čou hast
offended god in lykynge of suche fals ymagynacyons. I rede that for suche
thoughtes onely čou shalt not be dampned though they be come in to thy mynde /
for it is not in thy power to let them to come: But yf it be so that čou assente
or delyte in them than be ware, for there thou dyspleasest god. Also it is good
that čou drede though čou assente not to euyll thoughtes, that čou full not
for pryde. For eche man that standeth in vertues standeth onely by če vertue
& grace of almyghty god. Thus than be ware of thoughtes, for here čou mayst
se that all temptacyons begynne with fals suggestyons of the wycked spyryte.
And yf čou haue grace to withstande suche thoughtes čou shalt ouercome all
temptacions. And for moost souerayn remedy ayenst all maner temptacions it
is good that čou shewe thy disease to thy ghoostly fader as oft as it nedeth
[or] els to some other good man of ghoostly lyuynge, as I sayd before in the fyfth
poynt of če thyrde degree of loue.  Ferthermore to speke of temptacyons,
I rede that whan the wycked fende may not ouercome a man wakynge / than
is his besynes to trauayle & to tary hym slepynge. And that is to dysceyue
hym yf he may in thre maners. One is to begyle hym thrugh glad & confor_table 
dremes. The secoude is to greue & to lette hym thrugh sorowfull & drede_full 
dremes. And the thyrde is to make hym the rather assente to synne wakynge
trugh foule syghtes or other dyuerse vanytees whiche he suffreth slepynge,
therfore it is good to be ware of dremes / for in some thou mayst wel byleue
& some it is good to sette at nought. for somtyme god sheweth comfort to wycked
men slepynge čat they sholde the rather leue theyr synne, & somtyme he com_forte
[th] good men slepynge to make them more feruent in his loue; but for as
moche as čou myghtest lyghtly be disecyued thrugh suche illusyons, I counseyll



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the to put them all out from thy herte or els to shewe them to thy ghostly
frendes. For oftymes be čat hath moche lykynge in dremes is moost taryed and
out of reste. Also čou shalt not drede suche dremes what-soeuer they be: For
as I rede yf thou be stable in the fayth of holy chyrche / yf čou loue god with
all thy herte / yf čou be obedyent to god & to thy souerayns what euer čou be
as well in aduersyte as in prosperyte, and yf čou put all thy wyll at goddes
dysposycyon, than shalt čou drede no maner of dremes; for though they be drede_full 
& sorowfull to thy syght be therfor not agast ne heuy / but trustyngly put
al togyder in to goddes honde he to ordeyne for the as he wyll. Also though
they be to thy syght glad & confortable, desyre them not ne byleue not in them
but yf it [so] be that they tome to the worshyp of god. Yf čou do thus by the
grace of god čou shalt ouercome all temptacions slepynge. Thus than, slepynge
& wakynge, yf thou withstande in the begynnynge če fals suggestyons of that
wycked aungell, čat is to saye wycked thoughtes & peryllous ymagynacyons as
I sayd before / than čou shalt ouercome all temptacions. To this accordeth saynt
Austyn & sayth: Yf we withstande the lust & lykynge of vnclene, thoughtes there
sholde no synne reygne in our dedely bodyes. Withstande than thoughtes & be
stronge ayenst temptacions / & so trugh that ghoostly strength čou shalt lyghtly
come to the loue of god. And for as moche as suche temptacyons & other
worldely trybalacyons full oftentymes to goddes seruauntes in to grete mede of
theyr soules so that they can suffre them mekely & thanke god therfore. I wyll
shewe a fewe confortable wordes of če vertue of pacyence by the whiche čou mayst
be styred for to suffre bodely and ghoostly dyseases gladly for the loue of god.

   Y  How thou shalt be pacyent & what tyme pacyence is moost nedefull.

   |r<b> CHaryte whiche is moder & keper of vertues is lost full often by Inpacyence.
To this accordeth saynt Gregorye & sayth thus: Mea that be Inpacyent whan they
wyll not suffre gladly trybulacyons / destroye to the good dedes whiche they dyde
whyle če soule was in peas & reste / & sodaynly they destroye [w]hat ghoostly
werke that they haue begonne by good auysement & grete trauayle. By these
wordes it semeth čat it is nedefulI to kepe with vs the vertue of pacyence yf we
sholde come to the loue of god / for without encreace of vermes we may not
come to čat loue. To speke than of pacyence: I rede to čat in prosperyte
it is no vertue to be pacyent / but what man is troubled with many aduersytees
& standeth stably hopynge in the mercy of god / he hath the vertue of pacyence.
In thre maner of wayes goddes seruauntes haue nede to be pacyent in trybala_cions.
The fyrst is whan god chastyseth them with his rodde / as with losse of
worldely godes or ellys with bodely sykenes. The seconde is whan our enemye
the fende trauayleth vs with dyuerse temptacyons by the suffraunce of god. The
thyrde is whan our neyghours do to vs wronge or despytes. In eche of these
thre our enemye besyeth hym to brynge vs oute of pacyence / & in eche of these
we sholde to ouercome hym yf we be pacyent. As thus: yf we suffre easely & gladly
the chastysynge of god without ony grutchynge; Also yf we delyte vs not in the
fals suggestyons of the fende & assente in no maner to his wycked temptacyons;



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Also yf we kepe sadly in charyte whan we suffre ony wronges or despytes of
ony of our neyghours / thus we sholde ouercome that wycked fende with the
vertue of pacyence.  I sayd as for the fyrst we shuld ouercome the fende yf we
suffre easely & gladly the chastysynge of god without ony grutchynge / this is
good čat we suffre for it is for grete loue whiche he hath to vs & [for] grete
mede that he wyll ordeyne for vs. To this purpose saynt Austyn speketh &
sayth thus to eche mannes soule callynge the soule doughter, and sayth thus:
Doughter yf thou wepe vnder thy fader wepe not with indygnacion ne for
pryde / for that thou suffrest is for medycyne to the & for no payne / it is
a chastysynge & no dampnacyon; yf thou wylt not lese thyn herytnge, put not
from the that rodde / take no hede to the sharpenes of that rodde / but
take good hede how well thou shal be rewarded in thy faders testament.
These wordes may be remeued to euery crysten man & woman, as thus: Of our
fader in heuen shulde chastyse vs with losse of goodes or with sykenes of body we
shulde not grutche / but we sholde be sory čat we trespased ayenste our fader /
& take mekely his chastysynge & euer aske mercy. His chastysynge is hel[č]e
to our soules & reles of grete[r] penaunce / his chastysynge is but a warnynge for
loue & not dur[esse] for wrath. [If] we sholde not be put out frome the herytage
of heuen it is nedefull we be boxum to our fader in heuen & suffre lowely &
gladly his ryghtfull chastysynge for our greuous trespasynge, that trugh the vertue
of pacyence we may come to that grete herytage / that is to saye to the blysse
of heuen to če whiche he ordeyned vs in his last testament, that was whan he
gafe for vs his herte blood vpon če crosse. Thus we must suffre gladly the
chastysynge of god without grutchynge. This chastysynge as I sayd is somtyme
in sykenes of body / & somtyme in losse of worldely goodes. Yf thou be chasty_sed 
with sykenesse of body / haue in thy mynde the wordes of the apostle whan
he sayd thus: All be it that our body ontwarde be corrupted with sykenes our
soule within is made newe & more clene frome daye to daye. Also yf [thou] be
chastysed with losse of goodes / take hede to če pouerte of Iob where čou may
haue a grete example of pacyence, for with grete thankynges to god he toke full
mekely & gladly grete pouerte, sykenes & many dyseases & sayd: Our lord gafe /
our lorde hath take awaye / as it pleaseth hym so it is do / blessyd be the name
of čat lorde Iesu. Thus čou hast example to suffre gladly the chastysynge of
god. I sayd also as for the seconde we shulde ouercome če fende yf we delyte
vs not in his fals suggestyons & yf we assente in no maner to his wycked
temptacyons. In the last chapytre before thou hast how thou shalt be stronge
& stable ayenst all temptacyons: Se now more openly why thou shalt gladly
suffre temptacyons without ony grutchynge. One skylle is for yf thou suffre them
not gladly but grutchest ayenst them than čou lettest them that shulde helpe
the / the whiche be good angels & other sayntes / & helpest thyn enemyes whiche
be wycked fendes / for a greter confort is none to theym but is whan they fynde
a man heuy and grutchynge; therfore suffre them gladly and aske helpe & mercy
of hym in whom all grace is and confort. Also yf thou suffre suche temptacions
gladly and assentest not to them in lykynge ne in wyll / than thou stoppest the



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fende that he dar uot assayle the with other temptacions, for he dredth to be
put out from the & be ouercome whan he feleth the so stable & so pacyent; that
is a grete drede to hym. For whan he trauayleth a man with temptacyons and
he be withstande / than be his paynes moche the more encreased in hell. With_stande 
than his temptacyons with the vertue of pacyence & so thou shalt ouer_come 
hym.  As for the thyrde way of pacyence I sayd čat we sholde kepe
sadly in charyte whan we suffre wronges or despytes of [our] neyghbours / suche
wronges it is [m]edefull to suffre for the loue of god: For as saynt Austyn sayth /
he that is so pacyent that gladly wyll suffre wronges shall be ordeyned grete and
myghty in heuen. If than thy goodes be taken from the wrongfully / suffre esely
and thynke in thy herte that thou came naked in to this worlde & no better than
naked shalt thou go away not of the worlde. Also thynke vpon če wordes of
the apostle where he sayth: Nought we brought in to this worlde and no thynge
we may bere with vs / thynke vpon these wordes & I trowe they shall styre the
moche to pacyence.  If thou be dysp[y]sed or defamed wrongfully / thynke vpon
the wordes of cryst whan he sayd thus to his dyscyples: Ye be blessyd whan
wycked men curse you or despyse you wrongfully, whan they pursyewe you or
saye ony euyll makynge lesynges ayenst you wrongfully / Ioyeth than & be glad
for your mede is plenteuous in heuen. These wordes me thynketh sholde make
the to suffre gladly despytes & euyll wordes. It falleth somtyme that some
mennes hertes be full grete & stoute by pryde & Inpacyence: But goddes ser_uauntes 
whan they se suche men so dyseased and trauayled in theyr soules, haue
grete conpassyon of them knowynge wel that it cometh of vnstablenes of herte
and of wycked sterynge of the flesshe / & therfore they suffre wycked & angry
wordes for če tyme, hopynge čat after so grete noyse shall come some maner
ease & lownes of herte; they suffre also for če tyme for they knowe well it is
full harde a man to ouercome hymselfe; / for thyse causes euery good man sholde
gladly suffre angry wordes. Also some men and women there be that wyll not
suffre / but for one wycked worde they saye an other and take noo hede to the
rewarde that they sholde haue of god yf they wolde suffre / suche men al daye
full in temptacyons for angre of herte and for inpacyence. Therfore what euer
thou be that art despysed of thy neyghour, suffre gladly / & feyne the as thou
herdest hym not / vnto the tyme that his herte be eased, and than yf it be suche
mater that chargeth čou mayst speke to hym in easy maner / and yf it is no
chargynge than it is no force though thou holde thy peas and answere ryght
nought. Thus I haue shewed the examples for to styre the to pacyence, Fyrst
how thou shalt gladly suffre the chastysynge of almyghty god as sykenes of body
or ellys losse of goodes. The seconde how thou shalt gladly suffre the tempta_cyons 
of the fende. And the thyrde how thou shalt gladly suffre wronges and
despysynges of thy neyghbour.  But now ouer all the ensamples I counseyll
the for to haue one thynge specyall[y] in thy herte / the whiche shal be a generall
ensample of pacyence to suffre gladly all maner trybulacyons for the loue of god:
This ensample is for to haue euermore in thy mynde in eche dysease the grete
pouerte, trybulacyon and the bytter passyon of Ihesu cryst goddes sone whiche
he suffred gladly & wylfully for the loue of all mankynde.  Of this good lorde



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speketh saynt Bernarde & sayth thus. Cryst goddes sone of heuen frome the
tyme he came not of the gloryous maydens wombe Marye / had neuer but
ouerte & trybulacyon tyll he went to suffre deth. Whiche maner of deth it nedeth
not at this tyme for to shewe it to the. For čou hast it openly by če techynge
of all holy chyrche. Haue than sadly in thy mynde as moche as god wyll gyue
the grace / how gladly, howe lowely & what be suffred for the / & čat thought
I trowe shall make the to wynne the vertue of pacyence / & to encreace in other
vertues / & so forth within a whyle to come to the loue of god. And now
ferthermore for as moche as all če vertues be moost pleasynge & acceptable to
god whiche be contynued & brought to good ende, therfore to strength če in
these vertues I wyll shewe če now some wordes of če vertue of perseueraunce.

   Z  How perseueraunce is nedefull & how thou mayst be perseueraunt.

   |r<b> PErseueraunce is fulfyllynge & ende of all vertues / keper of all goodnes
without whiche perseueraunce no man may se god. But thou be perseueraunt
čou mayst haue noo mede, thanke ne worshyp for thy seruyce. Yf thou be per_seueraunt 
thou shalt haue mede for thy true seruyce / & a grete rewarde for thy
ghoostly trauayle & a worshypful crowne of vyctorye for thy stronge batayle. Of
this mater čou hast before in če fyfth poynt of the thyrde degree of loue / ther_fore 
at this tyme it nedeth not to speke but lytell more as of this purpose. But
I counseyll the in fewe wordes yf thou wylt be perseueraunt in goodnes that čou
trauaylest to wynne the vertue of pacyence wherof I haue touched somwhat in
the last chapytre before. For many men begynne full well and ende theyr lyfe
full peryllously / & the cause is for the more partye Inpacyence / for they wyll
not suffre gladly temptacyons & other trybulacyons; For whan they fele neuer
so lytel dysease ghoostly or bodely anone they fall awaye from vertues & torne
agayne to synne, And often it falleth that some men full so sore that they deye
by that fall / that is to saye they fall in to [so] grete sykenes & peryll of soule /
that to our syght they deye in grete synne & errours without ony amendement
Of suche men speketh god almyghty & sayth: No man čat putteth his honde
to the plowe & loketh behynde hym is dysposed to come to the kyngdom of
heuen.  Here perauenture thou woldest aske what is he that holdeth the plowe
& loketh behynde hym. He putteth his honde to če plowe that amendeth his
synnes with contrycyon & confessyon to brynge forth fruyte of penaunce & to
encreace in vertues. He loketh behynde hym that torneth agayne to synne[s] whiche
were forsaken after tyme he had begonnne good werkes. Therfore what euer
thou be that hast begonne to leue vyces / torne not agayne to them for a lytell
dysease, yf thou wylt haue the grete mede that longeth to perseueraunce.  Also
yf thou wylt be perseueraunt thou must be stable in herte / yf čou wylt be stable
in herte čou must be ware of the lykynge & pleasynge of the worlde / & flee
from wycked company / thou must take no hede to praysynges ne to blamynges /
for of all these cometh vnstablenes, And yf thou haue ony lykynge in ghoostly
werkes, that vnstablenes wyll put it awaye; therfore be ware & flee suche maner
of occasyons yf thou wylt be stable.  I saye not that čou shalt flee bodely
from če world or fro [či] worldely goodes for they be pryncypall occasyons / but I



|p102


counseyll the in herte and in wyll that thou flee all suche vanytees. For though
čou be lorde or lady / husbonde man or wyfe / thou mayst haue as stable an herte
& wyll as some relygyous that sytte in the cloystres. But sothe it is that the
moost sykerest waye is to fle as relygyous do / but for all may not be men or
women of relygyon / therfore of euery degre in če worlde god hath chosen his
seruauntes. What euer than thou be čat wy[l]t come to če loue of god begynne
to do good dedes with a good wyll and a contynuell desyre. After that
desyre fulfyl thy wyll in dede with dyscrecyon that thou mayst contynue to thy
lyues ende. Whan thou hast begonne thynke in thyn herte that god hath gyue
the suche grace to begynne that thynge to his worshyp / thou mayst well do it
yf thou wylt performe it in dede with the helpe of god. After this poynte stande
stably in wyll / aske grace of perseueraunce / and performe it in dede with a
feruent spyryte. And whan thou hast begonne dyscretly / though it be trauaylous
in the begynnynge / all that trauayle be it in fastynges / wakynges / prayers or ony
other ghoostly trauayle, all shall be lyght to the & shall torne the [to] in so grete
myrthe and ghoostly conforte that thou shalt sette lytell by the passynge Ioye
and the vanytees of the worlde. Stande than stably in wyll and in dede / and
god almyghty that hath begonne good werkes in the / wyll norysshe the forth
in all vertues / defende the from thyn enemyes teche the to loue hym / and kepe
the in his loue to thy lyues ende; After this deth thou shalt not drede for
thou shalt euer abyde in his kyngdome where that is no care ne drede / but all
Ioye & conforte for euermore lastynge.  Now I haue shewed to the foure
degrees of loue / & declared here fyue specyall vertues whiche as me thynketh
be moost nedefulll euery man for to haue that wyl trauayle in ghoostly werkes /
& to al other maner men and women they be full spedefull to knowe whether
they be relygyous or seculer. And for as moche as many in the begynnynge
haue full lytell sauour in deuoute prayers or in holy medytacions, some perauenture
for tender age / & some for vnconnynge / therfore to suche symple folke I wyll
shewe a mauer forme how by medytacyon they may be styred to deuocyon / and
what maner prayer shall be to theym nedefull.

   AB   By what prayer or thought thou mayst be styred to deuocyon.

   |r<b> [W]Han thou ordeynest če to praye or haue ony deuocyon, founde to haue a
preuy place from all maner noyse, & tyme of reste without ony lettynge. Syt
there or knele there as is moost to thyn ease. Than be thou lorde or lady,
thynke wel thou hast a god čat made the of nought / whiche hath gyue to the
thy ryght wyttes / ryght lymmes & other worldely ease more than to some other
as čou mayst se aldaye čat lyue in grete dysease & moche bodely myschyef.
Thynke also how synful thou art, & were not the kepynge of čat good god thou
sholdest fall in to all maner of synne by thyn owne wretchednes, & than čou mayst
thynke sothly as of thyself čat there is none so synful as thou art. Also yf čou
haue ony vertue or grace of good lyuynge thynke it cometh of goddes sendynge
& nothynge of thyselfe. Thynke also how longe & how often god hath suffred
the in synne / he wolde not take the in to dampnacyon whan čou haddest deserued
it / but goodly hath abyden the tyll čou woldest leue synne & torne to goodnes /



|p103


for loth hym were to forsake čat he bought so dere with bytter paynes. Also
čou mayst thynke for he wolde not lese the he became man & was borne of a
mayde / in pouerte & trybulacyons all his lyfe he lyued, & after for thy loue
deth he wolde suffre to saue the by his mercy.  In suche maner thou mayst
thynke of his grete benefytes / and for the more grace to gete to the compunc_cyon 
beholde with thy ghoostly eye his pyteous passyon.

     A short medytacion of the passyon of our lorde Ihesu cryste.

   |r<b> THou mayst here ymagyne in thy herte as yf čou sawe thy lorde take of his
enemyes with many repreues & despytes / brought before a Iuge / falsely there
accused of many wycked men / & he answered ryght nought but mekely suffred
theyr wordes. They wolde nedes haue hym deed / but fyrst to suffre paynes.
Beholde than that good lorde cheuerynge & quakynge all his body naked bounde
to a pyler / about hym standynge wicked men without ony reason sore scorgynge
čat blesayd body without ony pyte. Se how they cesse not from theyr angry
strokes tyll they se hym stande in his blood vp to his ancles / from the toppe
of his heed to the sole of his foot hole skynne they lefte none his flesshe
they rased to the bones / & for werynes of themselfe they lefte hym almoost
dede. Loke than asyde vpon his blessyd moder / se what sorow she made for
her dere sone / & haue compassyon of her payne that laye there aswowne.
Torne agayne to thy lorde & se howe they vnbynde hym / how hastly they drawe
hym forth to do hym more dysease. A garlonde of thornes they put vpon his
heed tyll the blood ran downe in to his eyen / nose / mouth & eeres. Than they
kneled downe with scornes, & arose vp with repreue & spette in his faee. See
than how čat blessyd lady beteth her breste / draweth her clothes / & wryngeth
her hondes / & I trowe thou wylt wepe for that pyteful syght.  Loke yet
agayn to thy lorde & se how they hurle hym forth to an hyghe hylle there to
nayle hym hande & foot vpon the rode tree. Se than fyrst how fyersly they
drawe of his clothes & how mekely that he than wente to the crosse / he spre_deth 
his armes abrode / but strayter with cordes they drewe forth his armes tyl
the synewes & the Ioyntes be all to-broke / & than with full grete nayles they
nayled his precyous hondes to the crosse. in the same maner thou mayst se how
greuously they drawe his dereworthy legges and nayled his feet downe to the
tree. Se than how they profered to hym for to drynke bytter galle & eysyll / and
kneled agayn before hym with many despytes. Than herken to that good lorde
how mekely he taketh leue of his gracyous moder and of his dere apostle &
betaketh them eyther to other as dere moder and sone. Than with a grete
voyce he commended his spyryte to his father in heuen / and hanged downe
that blessyd heed ryght forth vpon his brest. Se also how soone after they
perced his herte thrugh with a spere with full grete anger, and ranne downe by
his body medled blood & water. Than mayst thou haue full grete pyte beholdynge
that good lady how for sorowe she synketh downe in her systers armes. Take
hede to the chere of his apostle saynt Iohan, to the teres of Marye magdalene
and of his other frendes / and I trowe amonge all these thou shalt haue com_punccion



|p104


& plente of teres. Whan there cometh suche deuocyon than is tyme
that thou speke for thyn owne nede & for all other quycke or deed that trusten
to thy prayer. Caste downe thy body to the grounde & lyfte vp thy herte on
hye with dreedfull chere / than make thy mone & yf thou wylt thou mayst thynke
thus & saye: A lord god almyghty blessyd mote thou be / čou madest me /
thou boughtest me / thy suffraunce is full grete in me / čou woldest not take me
in to dampnacyon that often I haue deserued / but thou hast kepte & saued me
tyll I wolde forsake synne and torne hole to the. Now lorde with sorowfull
herte I knowleche to thy godhede that falsely I haue spended and without prou_fyte 
all my wyttes and vertues whiche thou hast gyuen me in helpynge of my
soule all the tyme of my lyfe in dyuerse vanytees / all the lymmes of my body
in synne & superfluytees / the grace of my crystendom in pryde & other wret_chydnesse.
And sothly good lorde I haue loued other thynges moche more than
the / & notwithstandynge my grete vnkyndenes euer thou hast nourysshed me
and tenderly kepte me. Of thy grete suffraunce I had full lytell knowynge / of
thy grete ryghtwysnes I had but lytell drede. I toke no hede to thanke če for
thy grete goodnes / but al my lyfe from daye to daye grete mater of wrath l
haue shewed to če thrugh myn owne wyckednes. herfore lorde I wote not what
I shall saye to the but onely this worde in whiche I trust: God of thy grete mercy
haue mercy on me / I wote well lorde all čat I haue cometh onely of če / I
wote well without the no thynge may be / but my synne & wretchydnes cometh
all of me; wherfore lorde with meke herte I beseche thy grace do not to me as
I haue deserued but after thy grete mercy / and sende me [čat] grace of thyn holy
ghoost to lyghten myn herte / to comforte my spyryte / to stable me in the ryght
waye to performe thy commaundementes / that I may haue perseueraunce in that
I haue begonne & that I be nomore departed from the by my vnstablenes or by
temptacyons of myn enemye. It is lorde yet ful worthy that I be chastysed for
my wycked lyuynge with what rodde thy wyll is / welcome be thy sendynge.
Pacyently good lorde sende me grace gladly to suffre thy chastysynge / comfort
me amonge for thy grete grace / & whan thy wyll is withdrawe thy rodde &
take me to thy mercy. Full bytter be these temptacyons & full greuous to suffre /
& though they be dredefull I wote well hereafter they shall be medefull to my
soule / but good lorde čou knowest well myn herte is ryght feble / moche is
myn vnstablenes / my connynge is but lytell: therfore good lorde strength me /
stable me & teche me / [&] as čou madest me & bought me so kepe & defende me /
body & soule I take to the / no thynge after my wyll but as čou wylt lorde so
mote it be. And now good Ihesu goddes sone knower of all thynge, helpe me
in wycked thoughtes that I dysplease the not in ly[k]ynge ne in assentyng / efull
often I haue dyspleased the in dyuerse thoughtes all ayenst thy wyll & moche to
my lykynge, therfore it is thy ryghtwysnes that I be trauayled with other thoughtes
at thyn ordynaunce & greuous to me / but curteys Ihesu whan thy wyl is put
them awaye & take me in to thy grace. Iesu cryst goddes sone whiche stode
styll before če Iuge nothynge to hym answerynge / withdrawe my tongue tyll I
thynke what & how I shall speke čat may be to thy worshyp. Ihesu goddes sone



|p105


whose hondes were bounde full sore for my loue / gouerne & wysshe myn hondes
& al myn other lymmes that all my werkes may begynne & gracyously ende to
thy moost pleasure. Also lorde čou seest well that many ther be that trust to
my prayer for grace that ye shewe to me more than I am worthy / ye wote well
lorde I am not suche as they wene, but though my prayer be vnworthy / take
hede to theyr lownes & to theyr deuocion & what they desyre to your worshyp
graunte it them for your goodnes. Graunte them & me & to all other for whom
we be bounde to praye grace to loue all that is to your lykynge / and you to
loue to your moost pleasynge / nothynge to desyre that shulde dysplease you, All
maner temptacyons myghtely to withstande / all other vanytees for your loue to
despyse / you good lorde euer to haue in mynde / and in your seruyce for to
abyde to our lyues ende. And yf ye graunte vs ony thynge to doo that shall be
to vs medefull / graunte parte to the soules whiche be departed from the body
in the paynes of purgatorye abydynge your mercy Amen.
    In suche maner thou mayst praye in the begynnynge / & whan thou art well
entred in to deuocyon thou shalt perauenture haue better felynge in prayers and
in holy medytacyons otherwyse than I can saye or shewe. Good broder or syster
praye than for me whiche by the techynge of almyghty god haue wryten to the
these fewe wordes in helpynge of thy soule.

   |r<b> A Good curteys aungell ordeyned to my gouernale, I knowe well my feblenes
& my vnconnynge / also well I wote čat strength haue I none to do goddes
seruyce but onely of his gyfte & of your besy kepynge. The connynge čat I
haue cometh no thynge of me but what god wyll sende me by your good enty_synge.
Now good gracyous aungel I aske you lowely mercy / for lytell hede I
haue taken of your good besynes; but now I thanke you as I can, with full herte
besechynge you čat ye kepe me truely this daye & euermore slepynge & wakynge
with syker defendynge & your holy techynge. Defende me & kepe me from
bodely harmes, defende me and kepe me from ghoostly peryles to goddes worshyp
& sauynge of my soule. Teche me & wysshe me my wyttes for to dyspende moost
to goddes worshyp & pleasynge. Fede me with deuocyon & sauour of ghoostly
swetnes / conforte me whan nede is ayenst my ghoostly enemyes & suffre me
not to lese čat grace that is graunted me / but of your worthy offyce kepe me in
goddes seruyce to my lyues ende. And after če passynge of the body presente
my soule vnto the mercyfull god. For though I fall aldaye by myn owne freelte
you I take in wytnes čat euer I hope in mercy. Gladly wolde I worshyp the & I
myght to your lykynge therfore god to worshyp for you / you also in hym after
his holy techynge. I thanke hym with this holy prayer.  Pater noster. Et ne
nos. Sed libera nos a malo. Amen.
                   Deo gratias.
    Enprynted at London in Fletestrete in če sygne of the sonne By Wynkyn
de Worde. Anno dni. MCCCCC.vi.



|p106


|r_II._Ed._Wynkyn_de_Worde_1508,_and_1519.

           The remedy ayenst the troubles of temptacyons,
                  |r[f.1b_picture_of_hermit].

|r[1._Four_profitable_things.]
         Here after foloweth foure proufytable thynges to haue in mynde, whiche
          hath be taken not of če thyrde chapiter of a deuoute treatyse & a
          fourme of lyuinge that the dyscrete & vertuous Richard hampole wrote
          to a deuoute & an holy persone for grete loue.

   |r<b> THe fyrst: mesure of thy lyf whiche is so shorte that vnnethes it is ony
thynge / for we lyue here but in a poynte that is the leest thynge čat may be.
And for to saye sothe, our lyfe is lesse than a poynte yf we sholde lyken it to
the lyfe euerlastynge. / An other thynge is the vncertaynte of our endynge / for we
wote not whan we shall dye nor how we shall dye nor whether we shall goo
whan we be deed. And the wyll of god is that it be to vs vncertayne / for he

wylleth that we be alwaye redy to dye. / The thyrde is čat we shall answere
before the ryghtwyse Iuge of all the tyme čat we haue ben here, how we haue
lyued / what our occupacyon hath be / and what good we myght haue done whan
we haue ben ydle. Therfore če prophete sayd: he hath called the tyme ayenst
me / that is for euery day he hath lente vs here to spende in good vse as in
penaunce and in goddes seruyce. And yf we waste it in erthly loue and vanytees,
full greuously must we be demed and punysshed. Therfore it is one of the moost
sorowes čat may be to vs / but yf we enforce vs to the contrary / & set our
herte to the loue of god, And doo good to all that we may in če shorte whyle
that our tyme lasteth. For eche tyme čat we thynke not of god we may counte
it as loste. / The fourth is that we thynke how moche the Ioye is that they shall
haue whiche contynueth in the loue of god to theyr endynge / for they shall be
bretherne & felowes with aungelles, seynge the kynge of Ioye in his beauty and
shynynge maieste the whiche shall be to them aboue all the delytes that ony
creature may thynke. Than, to remembre the grete and intollerable sorowe, payne
& turmentes whiche they shal haue that loueth not god aboue all thynge as we
may se in this worlde many of that dysposycyon whiche set all theyr pleasure in
lust and lykynge of this lyf / as in pryde / couetyse / and other synnes / they
shall brenne in the fyre of helle with the deuyll whome they serued as longe as
god is in heuen with his seruauntes that lasteth euer. --
     
|r[2._The_remedy_ayenst_the_troubles_of_temptacyons.]

     Here foloweth and enseweth a souerayne notable sentence to comtorte a
    persone that is in temptacyon.
   |r<b> OUr mercyfull lorde god cryst Ihesu chastyseth his chyldren and suffreth them
to be tempted for many proufytable causes to theyr soules helth / & therfore



|p107


sholde noo man nor woman be heuy or sory for ony temptacyon. For as saynt
Iames the appostle techeth vs we sholde haue very greate Ioye whan we be
tempted with dyuers temptacyons / for as the golde is pured and purged by the
fyre / and a knyght in batayle is proued good: ryght so is a man by temptacyon
proued for good / but yf he suffre hymselfe to be ouercome / that is to saye but
he consent therto by delyberacyon. For sothely whan a man is sharpely tempted
he may than haue hope of gr[et]e vertue / and it is necessary for a man moche
to be troubled with temptacyons / for euery vertue is proued by his contrarye.
Our enemy the fende is besy daye and nyght to tary and trauayle good men and
women with dyuers temptacyons / in doubtes of the fayth and dredes of saluacyon
and other many moo in dyuers maners, and specyally now in these dayes he is
full besy to deceyue many soules / and therfore wysely rule you to withstande his
vyolent sterynges of temptacyon / & for all that take ye noo dredes of his
assawtes / ne haue ye ony doubte of his erroures ne dyspytes nor of his false
leasynges or fantasyes or ony maner of trauayle of that foule fende; whether ye
here hym / se hym or thynke of hym take noo hede therof / for all be maters
of grete mede and noo synne in noo wyse be they neuer soo troublous or full of
anguysshes whyles it cometh of the malyce of the fende or of euyll dysposycyon
of mannes nature or compleccyon. And therfore all suche trauayle men ought
not to charge but suffre mekely and abyde pacyently tyll god doo remedy therto.
And for as moche as they be maters of grete mede none ought to stryue there
agaynst / nor meruayle of them ne seke the cause nor thynke by what skyll he
is soo trauaylled / for the more that a man laboureth in sechynge and thynkynge
of suche anguysshes the more depely he falleth in to errours / and therfore in
as moche as mannes thought is often vayne and dyuers and none ende hath: it
ought not to be forced or be taken hede of / ne a man sholde not angre hym_selfe 
therwith ne blame ne impute it to his owne defaute that he is so troubled /
for suche trauaylles ben paynefull but not synfull in soo moche as they be gretely
agaynst his wyll. Saynt Augustyne sayth that euery synne lyeth in wylfull wyll,
And what that is agaynst mannes wyll is noo synne. And the holy doctour ysodore
de summo bono sayth that the fende tempteth a man noo more than god gyueth
hym leue. Therfore let vs haue alway a good wyll to wyll well and doo well / and
god wyll kepe vs and gyue vs the vyctory / & so the fende shall be confounded.
Fayth & hope is grounde of all perfeccyon and rote of all vertue / and therfore
our olde enemy the fende is full besy with all his sleyghtes to drawe the soule
downe therfro, And it happeth somtyme that the fende tempteth and trauaylleth
a ryghtwyse soule so sharpely that it is ouerlayde with care and dryuen to dy_spayre
: and yet all that tyme though the soule perceyue it not it dwelleth styll in
the drede and loue of god / and all that trauayle is to theyr grete mede afore
god / for our lorde of his endles mercy arrecteth not to če soule that synne
whiche hymselfe suffreth the fende to werke in the soule without the consente
or wyll of the sayd selfe soule. But whan we wylfully doo ayenst the wyll of
god with delyberacyon than we commytte synne actually. But whan we be drawen
with wycked vyolence or vyle thoughtes & turmented with dyspayre ayenst our



|p108


wyll thorugh the fendes vyolent temptynge we suffre payne but we do no synne /
& yet the sely soules knowlege is hydde by that turment.

      The seconde chapytre.

   |r<b> BUt yet ryght often the temptynge of the fende that maketh the soule to erre
in fayth and foule fantasye & in dyspayre: semeth to the selfe soule grete synne /
but it is not soo. For all holy doctours sayth that fayth and hope be vertues of
mannes wyll / wherfore who so wolde ryghtwysly byleue in this lyf; he is in
ryght byleue before god / and lykewyse who so wolde here trustly hope he is
in trusty hope before god / though he be neuer so moche troubled with ferefull
thoughtes. The appostle saynt Poule sayth that in a mannes byleue is wylfull
byleue of ryghtwysnes; Of the whiche wordes sayth the glose that all onely in
mannes wyll whiche may not be constrayned lyeth bothe mede and gylte / that
is to saye: a man afore god hath neuer mede ne gylte for no dede but onely of
the dedes that be done wylfully. But somtyme mannes thought[es] and womans be
soo troubled and ouerlayde that they knowe not theyr owne wyll / & yet though
it soo be they ought not to care. For good dedes sheweth alwaye good wyll /
and euyll dedes euyll wyll, wherfore a man that dooth in dede the seruyce of god
that man hath a good wyll to god / though his trauaylous herte deme the con_trarye.
Also there shulde noo creature deme his euencrysten for ony doubtfull
fantasyes / but yf they haue a very open knowlege of that thynge whiche they
sholde deme hym for: Than it is euyll and vnreasonable for ony creature to
deme his owne soule in that plyght, that he sholde be parted from god for ony
doubtfull fantasye.

      The thyrde chapytre.

   |r<b> ANd than yf it so be ye haue consented & fallen to synne by ony tempta_cions 
/ than be sory and crye god mercy therof. And yet be ye not dyscomforted
but thynke well on the grete mercy of god how he forgaue Dauid his grete
synnes, Peter & Magdalene, and not onely them / but also all those that haue
ben or now be or shall be contryte for theyr synnes & meke them lowly and
crye our lorde mercy. And therfore syster flee to hym that all mercy is in / and
aske mercy & ye shall haue it with forgyuenes of all your synnes / and meke
you lowly & take the sacramentes of holy chirche / & than ye ought to byleue
faythfully that your synnes be forgyuen / and that ye be receyued in to the grace
of god. For god sayth hymselfe by his prophete Ezechiel that whan a synfull
man soroweth for his synnes he wyll neuer haue mynde therof. & yf a man
perceyue in his herte no very sorowe / and though he thynke whan he byddeth
his bedes or cryeth to god for mercy that be dooth all ayenst herte; yet ther_fore 
sholde he not deme hymselfe graceles / for who so wolde haue very sorowe
for his synnes or wold crye god mercy for them or in his herte wold crye for
mercy; he cryeth god mercy truly / for as I haue sayd before / god taketh hede
to mannes wyll & not to his trauayllous fantasyes / it is good that a man take
noo hede of suche fantasyes or sterynges that cometh in suche maner. For god
hydeth from them the knowleges of suche fantasyes for many causes vnto the



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proufyte of theyr soules / wherfore suche passyons be not synfull / but rather
mater of grace and of grete meryte. And soo good syster thynke ye alwaye 
and yf it be soo that temptacyon cease not but wexe alwaye more & more be not
afrayed but saye somtyme amonge in the worshyp of god and in the spyte of the
fende your crede and knowlege your byleue and hope [by mouthe], and thynke on
the wordes of saynt Poule that sayth: Knowlege of mouth is done to the helpe
of soules; and they shall not be deceyued by the fendes whyles that with a good
auysement bothe in worde and wyll withstandeth hym strongly. For there was
neuer man deceyued of the fende but by consent of his owne wyll / & that
with suche a wyll as the herte consented with the same / for other fantastycall
troublous wylles putteth not awaye man from god.

      The fourth chapytre.

   |r<b> ANd therfore sholde noo man care nor be heuy that he is so troubled more
than an other. Syster alwaye whan I speke of a man in this wrytynge take it
bothe for man and woman / for so it is ment in all suche wrytynges / for all is
mankynde: and ferthermore as touchynge your troubles thynke in all your dyseases
what troubles goddes seruauntes hath suffred and what paynes and turmentes they
haue had here in this worlde in many sondry maners and ye shall fynde cause
to suffre. Leo the pope sayth / it happeth somtyme that good and ryghtwyse
soules be styred sharpely by the fende / & somtyme by theyr owne compleccyon
to angers, troubles, dredes & suche other taryenges that it semeth to them theyr
lyf a turment, in so moche that somtyme for very drede the[y] begyn to dyspayre
bothe in lyfe of body and soule / thynkynge they be forsaken of god whiche
dooth it but to assaye and proue his chosen chyldren and frendes by suche
temptacyons. For as I afore haue sayd at the begynnynge of this wrytyng, in
lyke maner as fyre purgeth golde and as a knyghte is proued good and hardy by
batayle: ryght so temptacyons and troubles purgeth a ryghtwyse soule; this is
proued well by Toby / for the aungell Raphaell sayd this to hym: Toby for
as moche as thou arte ryghtfull to god it is nedefull that temptacyon sholde preue
thy wyll. And well it is knowen that sykenes falleth to a man after the dyspo_sycyon 
of his compleccyon: So lyke wyse temptacyon, as Leo the pope sayth:
The fende our ghostly enemy aspyeth in euery man what wyse he is dysposed
by his compleccyon / and by that disposicyon he tempteth hym. For there as
he fyndeth a man full of malencoly he tempteth hym moost with ghoostly temp_tacyons 
of Ire. But they that wyll attende to withstande it for the loue of god
they must shape them to pacyence & saye with Iob; Sythen we haue receyued
of god so grete benefaytes why sholde we not receyue and suffre dyseases. And
thynke on the grete anguysshes, sorowes and dyseases that our lorde Ihesu cryste
suffred hymselfe here in erth, And also suffred his blyssed moder to haue the
same. And thynke that to suffre dysease pacyently is the waye to heuen-warde.
And that ye may not in this frayle worlde be so free as an aungell that is con_fermed 
by grace / but whyle your body and soule be togyder in this lyf they
must receyue troubles as well as eases. And thynke not that god hath forsaken



|p110


you: but mekely abyde the comforte of hym and without doubte whan it nedeth
ye shal not fayle therof. But some men whan they haue drede of saluacyon or
be tempted to dyspayre by vysyons or ghostly sterynges of theyr owne frayltye /
they wene anone that they haue synned in the synne of the holy ghoost / and
than the fende putteth in them that they may neuer be saued nor forgyuen of
theyr trespaces. Thus speketh the fende within them, so ferynge s[um]e good
creatures that they wene to goo out of theyr myndes. But [ye] that ben thus
tempted answere the fende thus agayne that he is false and a lyer as his nature
is to be. For the synne of the holy ghoost as clerkes sayth is infynyte without
repentaunce. And that is whan a man wylfully by delyberacyon wyll neuer repente
nor aske god mercy ne forgyuenes of his synnes / nor wyll be tourned / but
wylfully departeth hym from the goodnes of god / and in [t]his wretchednes
abydeth wylfully with full consent of wyll; he that doth thus synneth in the holy
ghoost whiche may not be forgyuen here nor elles where / for he wyll not trust
in the goodnes of the holy ghoost nor aske forgyuenes of his synnes, And ther_fore 
he that wyll noo mercy aske noo mercy shall haue / for his synnes be
infynyte without repentaunce. But thoughe a man or a woman haue or fele all
these vycyous sterynges and as many moo as ony herte can thynke ayenst theyr
owne free wyll, and whan reason cometh to them they be sory therof & flee
alwaye hastely to the mercy of god: it is to them but a preuynge or a clensynge
of theyr synnes though they be neuer soo ofte in the nyght and the daye now
vp now downe as wrestelers be / & thoughe ye haue ony tyme fall in ony synne
ghoostly or flesshely & layne therin wylfully by delyberacyon and full content of
herte: ye than ought to be sory and aske god forgyuenes with as grete contry_cyon 
as god wyll gyue you grace / and than thynke fully the goodnes of the holy
ghoost surmounteth all synnes that euer was done or euer shall be done / [for]
though a man had synned in them all / as well in dede as thought / he beynge
truly contryte & confessed mekynge hymselfe lowly to almyghty god and to his
sacramentes of holy chyrche / doubte ye not he so askynge mercy shall haue full
forgyuenes of all his synnes / for the mercy of god is so grete that it passeth
all his werkes. And therfore thoughe ye somtyme here by spekynge or elles of
wrytynge or redynge in bokes sharpe wordes and harde sentences: yet comforte
your selfe and thynke well that all suche harde wordes be sayd and wryten to
chastyse the synners and to withdrawe them from euyll / and also to pourge and
pure goddes specyall louers as the metall is in the fyre afore rehersed / and in
them god wyll make his hous. And wete it well many wordes that seme full
harde be ment full tenderly whan they be well vnderstonde / and though some
wordes be ment ryght hardely as the playne texte sheweth / yet sholde ye not
take them to you-warde / but comforte yoar selfe and thynke that all those harde
sentences shall be fulfylled in Iewes and sarasyns / for the crysten people that
wyll be contryte & trust in goddes mercy or haue a wyl so for to do: they shal
escape all perylles / so čat they shall not perysshe but be saued / where as the
Iewes & sarasyns in theyr perylles shal vtterly perysshe to pardycyon / for they



|p111


haue not the strength of Baptym ne the precyous oyntement of crystes passyon /
that sholde gyue to theyr soules lyf and helth. Of this [we] haue example & a
grete fygure in holy wryte that where as Moyses ledde the chyldren of Israell
ouer the reed see whiche were goddes people, Moyses wente before them and
smote the water with his rodde and therwith the water parted & the chyldren
of Israell wente ouer in suertye, And they of egypte that folowed perysshed &
were drowned. By Moyses I vnderstonde our lorde Ihesu cryste / and by the yerde
or rodde that departed če water I vnderstonde his holy passyon / and by the
chyldren of Israell that were not perysshed all crysten people: for ryght so our
lorde Ihesu cryst came from his faders bosome to the see of trybulacyons &
temptacyons to be our guyde & leder / he gooth before vs with his precyous
passyon & smyteth awaye the perylles of our troublous temptacyons / so that we
shall not perysshe / but it shall brynge vs to suertye of euerlastynge lyf; and ther_fore 
gyue we to hym thankynges, louynges & infynyte praysynges as the chyldren
of Israell dyde. For thoughe a crysten man were neuer soo synfull thynkynge
hymselfe čat he stode in the sentence of the hardest wordes that be wryten: yet
sholde he trust faythfully in the mercy of god / for and he wyll forsake his synnes
& tourne hym to good and vertuous lyf: he shall haue grace and forgyuenes / and
the harde sharpe wordes of dampnacyon sholde tourne hym to mercy and salua_cyon.
For thus sayth our lord god in holy wryte by his prophete Ieremye:
though I make grete thretes I shall repent me of my wordes yf my people wyll
repent them of theyr synnes. O beholde the grete goodnes of our lorde / and
how pyte alwaye constrayneth hym to mercy, worshyp and thankes be euer to his
goodnes; he is so benygne and mercyfull to them that be repentaunt that he
frely wyll chaunge his sentences from sharpe vengeaunce to forgyuenes / & of
the paynes that they be worthy to suffre / gyue them alygeaunce or lyghter payne
to suffre. He sayth also by the prophete Isaye: I shall forgyue the synnes of
euery man that with very true contrycyon wyll drawe hym to good and vertuous
lyfe. And this grete mercy shewed our lorde openly vpon the Cyte of Niniue /
and also by kynge E¨echie. Therfore lette noo man dyspayre but alwaye trust
fully to goddes mercy that so well can redresse our myscheues and tourne all our
woo to wele / and our sorowe to Ioye. O thou gloryous [&] myghtyfull god that
thus meruayllously werketh in thy creatures, it is to se that thy mercy is large and
brode whiche maketh the to chaunge thy sentence that before was bothe thy wyll
and worde / blessyd be thou good lorde in all thy vertues for thou canst / may /
and wyll tourne and chaunge all our infyrmytees to our moost proufyte yf we
wyll not flee from the / but tourne to thy goodnes and aske mercy. But for all
this grete goodnes / god forbede that ony man sholde be the more bolder
to synne, or wylfully and wyttyngly by delyberacyon sholde presume to falle to
synne vpon trust of [his] mercy; and [for] our lorde is so mercyfull I surely
trust that euery true courteys soule wyl be the more lothe to offende his goodnes.
[But] as for you that be tempted ayenst your wyll / and wyll not for all the worlde
dysplease god wylfully: but that ye be thus begyled and encombred by the fende
with many paynefull thoughtes / be ye not afrayde of the fende nor of his fere_full



|p112


assawtes / for he is full sore dyscomforted whan that he seeth a man or a
woman whiche he soo tempteth is not aferde of hym. Somtyme the fende cometh
and tempteth a soule fyersly lyke a dragon / and somtyme he assaylleth hym
lyke a rampynge lyon; but and yf a creature strength hymselfe saddely in the
passyon of almyghty god / and arme hym with that holy passyon / a thousande
suche fendes how someuer that they come shall haue noo more power ouer hym
thenne hath as many flyes or gnattes. And therfore strength you all in god / and
be not abasshed soo to strength and arme you in hym though ye be synfull /
for he sayth hymselfe in the gospell be came for synners. And in an other place
of the gospell he saythe that he came for mercy and not for noo vengeaunce /
and to be our shelde and strength; and so lette vs humbly with a meke herte
take hym. And yf ye fele ony dredes by ymagynacyon or temptacyon or for
wordes that ye haue herde or redde in bookes by the whiche ye doubte of
saluacyon / than thynke on the wordes that cryste hymselfe taught to a man that
doubted / sayenge and askynge of our lorde who sholde be saued / for he thoughte
it was to harde to hymselfe for to eschewe all the poyntes that ledde man to
pardycyon. And our lorde badde hym for to saye, Gredo in deum patrem
omnipotentem creatorem celi et terre. Et in iesum christnm filium eius. Byleue
sayd our lorde Ihesu that god the fader is almyghty and that no thynge to hym is
impossyble but that he may forgyue all synnes and redresse all wronges and
brynge the soules to his blysse. and thynke ferthermore that his myght and power
may do all that his wysdome can / and his goodnes wyl / and therfore truste fully
that by his goodnes he wyll saue you and brynge you to euerlastynge Ioye whan
he seeth best tyme / for he hath bought you full dere with his precyous blode
and paynefull deth. And I dare sauely saye that there is none so synfull a caytyf
whiche is crystened or wolde be crystened this daye on the erthe all thoughe he
were in the syght of god dampnable and in the syght of all creatures also, ye
and yet were Iuged to be dampned by all scrypture, and he wolde forsake his
synne and be contryte and aske god forgyuenes he sholde haue mercy and for_gyuenes 
of hym / & yf it were so that he stode in that case or had a good
mynde to stonde so in the tyme of deth he sholde be saued / the myght & mercy
of god is so grete that it sormounteth all his lawes, Iugementes and scryptures.
And so our lorde Ihesus sheweth vs by an example in the gospell of a woman
that was founde in aduoutry and by Moyses lawe whiche was ordeyned by god
čat she sholde be stoned to the deth: But the myght and the wysdome of that
blessyd lorde god was soo gretely shewed to the phary¨ens whiche accused her
that they so largely perceyued theyr synnes that they myght not for shame deme
her but stale awaye out of the temple, And our lorde Ihesu wolde not deme her
but of his gracyous mercy forgaue her all her synnes. And therfore be a man
or woman neuer soo synfull and that they fele neuer soo many bodely and ghostly
synnes alwaye rysynge and sterynge within them / they sholde neuer the rather
dyspayre of the mercy of god / ne be dyscomforted. For there as moche synne
is / there is shewed moche mercy and grace / and the goodnes of god is knowen
by the forgyuenes of the synne whan a body turneth hym there-from and is very



|p113


contryte; but god forbede as I sayd before that ony creature be the more recheles
or bolde to synne wylfully / for in so moche the mercy of god is so large we
ought to be the more besy and dylygent to loue and prayse hym. Almyghty god
werketh lyke a leche / for a leche suffreth somtyme the deed flesshe to growe
on hym that he hath in cure / but afterwarde he taketh away the same and
maketh the quycke flesshe to growe / and soo he heleth the pacyent. Ryght soo
dooth our lorde Ihesu cryste maker of heuen and erth, suffreth somtyme a man or
a woman to fall in deedly synne: but afterwarde of his grete mercy and pyte he
putteth-to his hande of grace / for they that were deedly wounded thorough synne
he heleth them and wassheth away theyr synnes with the water of his well of
mercy / & maketh in them quycke vertues to growe wherby he gyueth to theym
euerlastynge lyfe. Our lorde god is also lyke a gardyner: for a gardyner suffreth
somtyme wycked wedes to growe in his gardyn / and whan the erth thorugh
moysture of rayne wexeth tender he taketh & pulleth awaye the wedes bothe
rote & rynde. So in lyke wyse dooth our lorde Ihesu cryst, he suffreth som_tyme 
in his gardyn whiche is mannes soule wycked dedes of synne to growe /
but whan the herte of man wexeth tender by mekenes and moysture of contry_cyon 
he than taketh away all the synnes bothe rote and rynde and planteth and
setteth in his gardyn herbes and fruytes of good vertues / and watreth them with
the dewe of his blessyd goodnes / wherby the soule of man shall come to euer_lastynge 
Ioye and reste, Now than sythen our lorde god is so good, so pyteous
and soo mercyfull to synners that wylfully offendeth hym by commyttynge of
horryble synnes / moche more he is mercyfull and hath pyte and compassyon
of a soule that thorughe trouble and temptacyons falleth to synne / for almyghty
god suffreth often tymes the soule of man for to be tempted and vexed in with_standynge 
temptacyons / wherof it deserueth the more meryte. And therfore be
ye not doubtefull nor heuy for it shall neuer tourne you to peryll ne daunger but
to grete proufyte. For therby ye shall wynne the crowne of glorye and the
palme of vyctorye whiche shall be gyuen to you for withstandynge of suche
temptacyons & to the fende it shall tourne to shame and confusyon; and though
it semeth to you somtyme that ye fele dyscorde bytwene god and you be not
therfore recreaunt ne dyscomforted, For almyghty god sayth by his prophete Isaye:
A lytell whyle I haue forsaken and hydde my face from the: but I shall call the
to me agayne by my ma[ny]folde mercyes whiche euer shall endure,

The fyfte chapytre,

   |r<b> ANnd therfore grutche not agaynst the wyll of god ne meruayle not of these
temptacyons / for the more that a man or a woman be tempted in this maner
or in ony other agaynst theyr wyll and they withstande it that is to saye not
wyllyngly consentynge therto but mekely suffreth the same: the more they shall
encreace in vertues to the proufyte of theyr soules in the syght of god thoughe
it be hydde from them. For perauenture whan ye be sharpely tempted ye
thynke ye be to dull and neglygent in ghoostly excercyse thorughe wyckednes of
your spyryte that is sore trauayled and vexed / wherby ye thynke that ye haue
[in] wyll consented to suche temptacyons as ye be tempted with but it is not so.



|p114


For ye shall vnderstonde that euery man and woman hath two wylles, a good wyll
and an euyll / the euyll wyll cometh of sensualyte the whiche is euer inclynynge
downwarde to synne / and the good wyll cometh of grace whiche alwaye
styreth the soule vpwarde to all goodnes; and [for] whan reason cometh to
you ye haue alwaye a good wyll to do well / & [ar] myscontent with all euyl
thoughtes & sterynges that ye fele / and putteth your wyll onely to the wyll of
god: though ye thrugh suche wycked thoughtes & sterynges by vyolence and
sharpnes be enclyned to sensualyte yet ye do it not ne consent therto but it is
the sensualyte that dooth it in you / and your good wyll abydeth in you styll
vnbroken though the cloudes of euyll thoughtes stoppeth your syght from the
felynge of your good wyll: as ye may se by ensample of the mone / for the mone
shyneth alwaye in her dewe place as well whan we se her as whan we se her
not. But oftentymes the cloudes shadoweth and putteth from vs the syght therof;
and so in lyke wyse it fareth by your good wyll whiche standeth alwaye vnbroken
in you by the grace of almyghty god though ye fele it not thrugh trauayllous
thoughtes whiche taketh awaye the syghte of your knowlege. Therfore ye good
chyldren that sharpely be vexed with suche temptacyons & tribulacions, comforte
yourselfe in your benygne & mercyfull fader that sayth to you by his prophete in
holy wryte: my chyldren though ye go in če fyre drede ye not / for če flambe
therof shall not trouble you. As who sayth ye that be crysten people wyllyng
to do well, though ye goo in the fyre of trybulacyons & temptacyons drede you
not for it shall tourne you to no peryll / but thorugh my goodnes & the merytes
of my passyon it shall tourne you to grete proufyte & comforte of your soule.
The maner of all these temptacions & če remedyes of če same sheweth our
sauyour Ihesu cryst to his apostle saynt peter as it appereth in če gospel where
he sayth thus; Peter sathanas asketh & desyreth to syfte the as men syfte whete,
wherby it appereth well čat the fende hath no myght ne power to attempte če
seruantes of almyghty god but by his suffraunce / & that was euydently knowen by
the temptacyons of Iob whome the fende besyfted and tempted. For če more čat
whete is syfted & cast from syde to syde the more clene it is: Ryght so the more
čat a man or a woman be tempted with the fende ayenst theyr wyll / the more
clene they be afore god / wherfore it appereth playnly čat almyghty god suffreth
not his seruauntes to be tempted but for theyr grete wele & profyte yf they pur_pose 
them-selfe myghtely to withstande the fendes temptacyon; whiche no man
may withstande without the helpe of god. Therfore of his helpe he maketh vs
sure lyke as he sayd to peter these wordes: I haue prayed for the that thy
fayth fayle the not. And therfore that man whiche pacyently is redy to suffre all
troubles and dyseases for the loue of his maker almyghty Ihesu not takynge hede
of all the fendes mocyons and temptacyons: that man thrugh the myght and grace
of cryst bereth downe and ouercometh the fende / wherby he may be called a
vaynquyssher or ouercomer. And to suche men may be sayd thus; thou that arte
thus tourned to almyghty god by the vertue of pacyence / but yf thou helpe to
counseyle & conferme thy bretherne And teche them to suffre as the grace of
god hath taught the: or elles thou arte vnkynde. For Salamon sayth that one
brother well counseylled & confermed by an other is a myghty Cyte ayenst the



|p115


fende / and therfore they that be sharpely trauaylled and tempted, whan they haue
had the good counseyle of theyr brother they ought to take comforte to them
sayenge with Dauid whiche sayth: O my soule why arte thou so vnstedfast thus
to assayle and trouble me: trust onely to almyghty god that is full of benygnyte and
mercy, whome I onely confesse and knowelege to serue be I neuer so sore trauaylled
ne troubled. And to suche men thus vexed with thoughtes, mocyons & sterynges
is behouefull to take the counseyle and techynge of the wyse and dyscrete persones
fleynge vtterly theyr owne wylde fantasyes whiche often tymes gretely troubleth
them. And in eschewynge of suche temptacyons and troubles they must gyue them_selfe 
to good & vertuous occupacyons / as to redynge and sayenge the seruyce
of almyghty god / and doynge other vertuous dedes / and euer amonge prayenge
to almyghty god they may haue strength in theyr soules to resyste suche mocyons
and temptacyons. And though they fynde in themselfe noo maner of swetenes
ne sauour in goddes seruyce: yet they ought not to be heuy therfore yf theyr
wyll and mynde be to fulfyll the same. For as holy wryte sayth euery good wyl
is accepted for the dede. Saynt Barnarde sayth that somtyme god withdraweth
deuocyon from prayer to make the prayer more medefull / for he wyll be serued
somtyme in bytternes and somtyme in swetenes whiche bothe two we muste
mekely receyue. And therfore Arystotle sayth that with the more dyffyculte and
trauayle vertuous ben goten: the more they proufyte and encrease in the soule.
It was no maystry for saynt Peter whan he sawe almyghty god on the hyll of
blysse, to saye / lorde it is good for vs to dwell here. But afterwarde whan he
sawe hym amonges his enemyes cruelly turmented a womans worde fered and
put hym in suche drede that he forsoke and denyed his mayster. But whan
thorugh the myght of the holy ghoost he was reconsyled and confermed agayne:
than was there no turment in erth that kinge or prynce put vnto hym coude
fere hym. Ryght so yf a man be in perfyte rest and quyetnes of herte / it is
no maystry for hym to serue god: But it is a maystry to hym that is in trauayle
and out of quyetnes of herte to serue hym. Therfore that creature that is tempted
or vexed in the seruyce of almyghty god and is in wyll to withstande the sayd
temptacyons tyll he after be strengthed and comforted by the holy ghost the
fende shall neuer haue power to fere ne put hym in drede / for though it be
longe or he fele comforte yet let not hym drede / for our mercyfull sauyour
knoweth what tyme comforte is moost nedefull to hym [&] than he fayleth not to
gyue it hym. For somtyme the felynge of swetnes is withdrawen from man or
elles he sholde wexe proude and presumtuous or neglygent and recheles in ver_tuous 
lyuynge / and therfore it is withdrawen for the best to the helth of his
soule / wherfore hardnes and sharpenes sente to a creature is full proufytable to
the soule: as saynt Austyn sayth in techynge vs of the maner of almyghty god
that whan a man is feble and newly tourned to hym he gyueth hym peas and
swetnes to the entent to stablysshe hym in his lawe and loue / But whan he is
stablysshed and sadly grounded in his loue: than suffreth he hym to be vexed
and trauaylled, for two reasons / one is to proue hym and to crowne hym the hyer
in the blysse of heuen, An other is to pourge hym of his synnes in this worlde
that in noo wyse he be from hym in the euerlastynge worlde.



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      The syxte chapytre,

   |r<b> And for as moche as many men can not nor wyll not in tyme of temptacion
se or perceyue it but haue a dredefulnes and a sorynes in themselfe by sterynge
of theyr compleccyon / therfore to all suche men thre thynges be nedefull &
necessarye. The fyrst is that they be not moche alone. The seconde is that
they thynke ne study to depely in ony one thynge / but fully ordre them by some
dyscrete persone as afore I sayd and thoughe it come in theyr mynde that they
sholde be in Ieopardye or peryll vtterly to be lost; they sholde take no hede of
suche sterynges or thoughtes / for it neuer may tourne them to daunger of theyr
soules. Almyghty god sayth in the gospell: yf the entent of a mannes purpose
be good the dede is good. The thyrde remedye is this / that for as moche as
the fende laboureth to make a man dredefull and sorye / a man agayne ought to
the honour of god and confusyon of the fende to strength hymselfe and be mery
though it be ayenst his herte / and drede noothynge the fendes malyce. For
the lesse gladnes that he feleth in hymselfe the more meryte he shall haue whan
he so enforceth hymselfe to be mery to the honour of god / and in spyte of his
ghoostly enemy the deuyll. For as holy wryte sayth the holy appostles wente
awaye mery & gladde whan the Iues enemyes of god had shamefully beten them.
Also a man ought to be gladde for thre causes whan the fende tempteth and
turmenteth hym: The fyrst is that he is troubled by the enemy of god. The
seconde is by suche temptacyons and turmentes the fende sheweth playnly that he
is his enemye, and euery man ought to be gladde that goddes enemy is his enemy.
And the thyrde is that by suche turmentes a man is not onely released of the
paynes in purgatorye but also it maketh hym to wynne euerlastynge blysse. Our
lorde Ihesu sayth in the gospell: blessyd be they that suffreth persecucyou for
ryghtwysnes for they shall haue the kyngdome of heuen.

       The seuenth chapytre.

   |r<b> ALso it is to vnderstonde that our olde enemy the fende is ofte tymes aboute
to begyle mannes soule in dyuers and many maners / somtyme he styreth man
vnder colour of goodnes to deceyue hym whan he is well dysposed, and specyally
in thre thynges whiche I wyll speke of. One is that though a creature be it
man or woman be neuer so well ne soo ofte shryuen / yet the fende maketh
them byleue they are not well shryuen / and that he dooth to brynge the soule
in heuynes / and so anoyeth & troubleth the poore soule that he maketh hym to
forgete what he wolde saye / & therby maketh hym out of rest tyll he be newly
shryuen agayne. But this doth he not for that he wolde that ony were often
and well shryuen: but fully to lette and trouble hym / and to make hym byleue
that he were blynded by synne and not of grace wherfore he myght not make
hymselfe clene. The seconde whyle and colour that the fende maketh to with_drawe 
goodnes is th[is] whan a man or a woman by deuout sterynges of thoughtes
haue felynges of contemplacyon and medytacyon as perauenture some solytarye
persones hath: and he maketh them to thynke that to holde & kepe that medy_tacyons 
is to theyr moost proufyte to thentent they sholde leue theyr dyuyne



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seruyce that they be bounde to / and bryngeth them in suche a combraunce that
they wote not whyche waye is best to them to take; and all this he dooth vtterly
to deceyue them and cause them to be vnquyet to doo ony of theym bothe. The
thyrde crafte or wyle that he tempteth with is whan a man or a woman gyueth
them to honest dysporte to strength themselfe ayenst his false wyles to the com_forte 
of theyr owne soule / than wyll the fende cause theym to haue a con_scyence 
therof / and putteth in to theyr myndes that all suche dysportes is but
synne and vanyte, And many tymes bryngeth in to theyr myndes agayne the
synnes that they before had done and were confessed of; And all that dooth he
to brynge them in to heuynes and dyscomforte to thentent he myght brynge
theym to dyspayre. Neuertheles there be good remedyes in these temptacyons.
For as vnto the [first] where the fende whan they be neuer so clene shryuen alwaye
putteth them in a doubte that they haue not shryuen them well or elles that
there is yet some synne in theym that they perceyue not; but for all these fantasyes
they oughte to take noo fere nor thought but verayly thynke that it is by sug_gestyon 
of theyr ghostly enemy that wolde lette theym from rest and peas of
theyr soules; and though it be so somtyme that by the meane of suche fantasyes
and troubles they forgete some thynge of theyr charge whiche they ought for to
haue sayd: lette hym than be confessed yf he may, and yf he may not con_uenyently 
and lyghtly haue his confessour: than lette hym haue a full wyll and
purpose to be confessed as soone as he can possyble, And in the meane tyme
crye god mercy and with a contryte herte aske forgyuenes for his synnes / and
than trust fully it is forgyuen by hym; for a man is not soo redy to aske forgyuenes
and mercy: but our mercyfull lorde of his grete goodnes is moche more redy to
forgyue theym. And as to the seconde temptacyon wherby the fende wolde lette
a man from his dyuyne seruyce that he is bounde vnto vtterly temptynge hym to
leue it: than ought he to be the more dylygent deuoutly & reuerently with good
aduysement to saye it; & yf it be so he say alone his seruyce he may whan
good thoughtes come or that it wyll please god with swetenes or some hye
vysytacyon of the holy ghoost to vysyte and touche hym / than shall it be but
well done for to stynte of his seruyce & attende to that medytacyon for a tyme,
and after to saye forth / soo that his seruyce that he is bounde vnto be not lefte
vnsayd or vndone; and in thus doynge it shall be but lytell lettynge to his.
seruyce / and he shall fynde grete comforte and ease therin; For though it lette
hym for the tyme; it shall well further hym to the quyckenes of his soule an
other tyme. The thyrde temptacyon is this: whan a man in due tyme gyueth
hymselfe to honest company & dysporte for the strength and comforte of his
soule / and the fende putteth in his mynde his synnes tofore done and that
he synneth in vayne spendynge the tyme; for all suche temptacions gyue ye no
charge for it is the ghostly enemy that so tempteth and troubleth you; For
neuertheles ye may be sure that all thynge whiche is truly grounded in god
pleaseth his goodnes & nothynge offendeth hym. Wherfore all goddes seruauntes
must grounde them fastely in god / and do by the counseyle of holy chyrche /
and yf they soo doo they shall neuer be deceyued / and therfore a man that



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hath ben sore troubled wel done it is to take hym to dysporte in dyspyte of the
fende / and put awaye all other fantasyes / and at tyme conuenyent to aske god
mercy of his offences and to praye vnto hym for grace.

      The eyght chapytre.

   |r<b> ALso the fende is full besy to meue men & women to tender conscience /
and to brynge them in suche erroures ande maketh them wene somtyme whan
they do euyll they do noo synne. And somtyme that is well done they thynke it
synne, and maketh a venyall synne as greuous as a deedly; And somtyme also
the fende encombreth them so gretely that what soeuer they do or leue vndone
they be so sore bytten in conscyence that they can no whyle togyder haue ony
rest in themselfe. And all this the cruell enemy dooth by the meane of puttynge
them in a false drede and blynde conscyence that he bryngeth them to. But
the remedy of these and all other temptacyons is to be gouerned by theyr con_fessour 
or some other dyscrete persone / and fully put them to theyr rule as
afore is sayd and nothynge folowe theyr owne blynde conscyence; For yf they
folowe theyr owne conscyence it were a grete pryde / in that he wolde holde
his owne wytte better than the true counseyle of holy chyrche. For a man that
so wyll doo must nedes full in grete errours and in to the fendes handes. And
yf suche an errour of conscyence made to you by your ghostly enemy make you
thynke that other men fele not that ye fele  And for that cause they can not
gyue you good counseyle or remedye. And therfore ye nedes must folowe youre
owne fantasyes: yet for all this charge not your herte therwith / but put away
all suche errours of conscyence as fast as they come to mynde / and let them
not tarye ne sinke in your soule. And yf ony persone wyll saye that they may
not ne can not put theym awaye they saye not truly / for who so is in very wyll
to doo away ony suche false suggestyon, tofore god it is put awaye though they
haue in them neuer soo false demynges / and therfore haue he neuer so many of
them ayenst the wyll of his conscyence; he nedeth not to drede them. For out
of doubte almyghty god wyll comforte hym or he dye / and the lenger tyme
that he suffreth suche vexacyon and trouble the more is he thankefull in the
syght of god.

       The nynth chapytre.

   |r<b> ALso though the fende put in you ony thought of dyspayre or make you to
thynke that in the houre of deth ye shall haue suche euyll thoughtes and greuous
sterynges and that ye than shall be but lost: yet for all that byleue hym noo
thynge / but answere that ye haue fully put your truste in god / and therfore for
all his temptacions by the grete power of almyghty god and merytes of his
passyon thynke verayly it shall be to you noo peryll of soule / but tourne to the
shame and confusyon of your ghostly enemye. And yf ony creature man or woman
speke to you sharpe or dyscomfortable wordes / take it mekely and pacyently &
thynke that perauenture it is done by the temptacyon of the fende to trouble and
lette you / or that it is a chastysynge of god for some worde or dede that ye haue
done contrarye to his wyll. For our lorde god dooth lyke a kynde moder; for



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a louynge moder that is wyse and well taught herselfe she wolde that her chyldren
were vertuously and well nortured / and yf she may knowe ony of theym with a
defaute she wyll gyue theym a knocke on the heed / and yf the defaute be more
she wyll gyue hym a buffet on the cheke / and yf he doo a grete faute she wyll
sharpely lasshe hym with a rodde. Antl thus dooth god that is our louynge fader
from whome all vertue and goodnes cometh. He wyll that his specyall chosen
chyldren be vertuously and well taught in theyr soules / and yf they doo a defaute
he wyll knocke them on theyr hedes with some wordes of dyscomforte and dys_pleasure 
/ and yf they doo a greter faute he wyll gyue them a buffet with grete
sharpenes in sondry maners after the dyuerse condycyon of the defautes / and yf
they doo a moche greter trespas than he chastyseth theym moche more sharpely.
And all this our blessyd lord doth for the specyall loue he hath vnto vs / for
as he sayth hymselfe: them that he loueth / them he chastyseth. Now truly,
and we toke good hede of these wordes we wolde be gladder of his chastysynge
than of all this worldes cherysshynge / and yf we so dyde / all dysease and
trouble sholde tourne vs to comforte and Ioye. But it is full harde thus to doo,
in the tyme of sharpe heuynes whan a soule standeth naked from all ghoostly
and bodely comforte, to take and fynde Ioye in dysease; al be it they that be
in suche inwarde dures they must seke in all wayes how they may comforte
themselfe in god / and thynke and trust fully that god sente neuer suche chasty_synge 
but that he wolde in longe tyme or in shorte sende comforte wherby they
sholde be brought out of these heuynes. For the prophete sayth many be the
trybulacyons of ryghtwysmen / and all suche god shall delyuer. And though
ye fele somtymes sterynges of [dyspayre or of] vnkyndly euyll thoughtes com_forte 
you euer in the goodnes of god / and in the paynefull passyon that his
manhode suffredde for you; for the fende tempteth many of the seruauntes of
god to dysperacyon and drede of saluacyon / as well worldely men as other
ghoostly lyuers / puttynge in worldely mennes myndes the greuousnesse of theyr
synnes / and to the ghoostly lyuers he putteth drede & strayte conscyence in
many more sondry wyses than I can tell: and full gracyously god hathe com_forted 
theym and brought theym out of theyr errours. And now I am styred and
moued for to tell you, of one of them whiche was a squyer that hyght Iohn
Holmese. A narracyon. This squyer that I haue named had ben a grete synfull
man / and soo at the last thorugh the beholdynge of his grete synnes. And by
the temptacyon of the fende, he fell in to dyspayre, soo depely and greuously that
he had nygh loste hys mynde. And thus he was troubled forty dayes that he
myght neyther slepe ne ete but wasted awaye and was in the poynte to destroye
hymselfe. But that blessyd gracyous lorde that is soo full of mercy and pyte
wolde not haue hym loste. And vpon a day as he walked in a wood alone an
aungell came to hym in fourme of a man and saluted the squyer full goodly /
and talked with hym in full curteys maner / sayenge vnto hym: man thou semest
to haue grete heuynes and sorowe / tell me I praye the the cause of thy dys_ease,
Nay sayd the squyer it is not to be tolde to the, Yes hardely sayd the
aungell / thou wotest not how well I may helpe and remoue thy dysease; For
a man beynge in dyscomforte sholde alwaye dyscouer his heuynes to some



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creature that myght ease hym / for thorugh good counseyle he myght recouer
comforte and hele / or in some wyse haue remedye. The squyer answered the
aungell agayne and sayd that he wyste well be neyther coude ne myght helpe
hym. And therfore he wolde not telt it to hym. This sayd squyer wenynge
alway that this aungell had ben an erthly man / and dredde that yf he had
tolde it vnto hym he sholde haue sayd some worde that sholde vtterly haue
greued hym more. And whan the aungell sawe he wolde by no way tell it
vnto hym / he sayd vnto the squyer in this wyse: Now sythe thou wylte not
tell me thy greue I shall tell it the. Thou arte sayd the aungell in dyspayre
of thy saluacyon; but trust me faythfully thou shalte be saued / for the mercy of
god is so grete that it passeth all his werkes / and surmounteth all synnes, it
is sothe sayd the squyer. I wote wel that god is mercyfull, but he is also ryghtfull
and his ryghtwysnes must nedes punysshe synne. And therfore I drede his ryght_full 
Iugementes. The aungell spake vnto hym agayne and tolde hym many grete
examples how gracyous and mercyfull our lorde god is to synners. But the
squyer of whome we spake was so depely fallen in dyspayre that he coude take
no comforte of ony thinge that he coude saye. Than the aungell spake agayne
to hym in this maner: O sayd he that thou arte harde of byleue! but wylte thou
haue an open shewynge that thou shalte be saued? Than sayd he to če squyer
I haue here thre dyce that I wyll throwe and thou shalte throwe them also /
& who that hath moost of the dyce sykerly shall be saued. A sayd the squyer
how myght I in this throwynge of the dyce be certayne of my saluacyon? / &
helde it but a Iape; / that notwithstandynge the aungell threwe the dyce and he
had on euery of the dyce vpwarde the nombre of syxe. And he than bad the
squyer throwe the dyce. O than sayd the squyer certaynly that dare I not doo /
for I wote well though I caste / more than thou hast caste sholde I not cast ne
haue / and yf I had lesse than sholde I full in ferther dyscomforte. / But so
specyally the aungell desyred and spake that at the last the squyer threwe the
dyce / and in throwynge by the gracyous myght and power of god euery dyce
denyded in two / & on euery dyces was the nombre of syxe / and so he had the
double that the aungell had. And as he was meruaylynge therupon the aungell
vanysshed out of his syght / wherfore he thought veryly than it was an aungell
sente from god to brynge hym out of his sorowe / and than he toke moche
comforte and Ioye in the grete mercy & goodnes of god in suche maner that all
his dredes and sorowes were clene departed / and he became a vertuous man
and the very seruaunt of god / and lyued blessydly. And whan he sholde departe
from this worlde he deuysed there sholde be a stone layde vpon hym / with
these wordes wryten aboute it that foloweth: Here lyeth Iohn holmes that of
the mercy of god may saye a larges. I knowe a worshypfull persone that was
in the same abbey here in englonde where as he lyeth, that redde the same
wordes afore sayd wryten on his tombe. Now than sythen our mercyfull lorde
god sent thus his gracyous comforte to this man that was a worldly synfull man
& receyued hym to grace and brought hym out of dyspayre; There sholde noo
man be dyscomforted nor dyspayre of ony temptacyons / for hardely god wyll



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comforte hym whan he seeth his tyme / and thoughe he sende not a man com_forte 
shortely it shall be to his more mede / & therfore thynke alwaye whan ye
thynke of ony temptacyons bodely or ghostly that ye stande in the blessynges of
all holy chyrche / for holy wryte sayth: blessyd be they that suffreth temptacyons.
For whan they be well proued they shall haue the crowne of lyf the which
almyghty god hath promysed to them that loue hym.

          The tenth chapytre.

   |r<b> O ye chyldren of holy chyrche that hath forsaken the worlde for the helth
of your soules & pryncypally to please god: comforte you in hym whome ye haue
chosen to loue and serue, for he wyll be to you full free and large: as ye may se
by example of Peter in the gospell where as he asked our lorde Ihesu cryst what
rewarde he sholde haue that had forsaken all thynge to folowe hym, And our
lorde answered hym and sayd that he sholde Iuge with hym the twelue trybes
of kynredes of Israell at the daye of dome; and ferthermore our lorde sayd also
vnto him that not onely one or two or some / but he sayd all tho that forsake
for his loue kynne / frendes / possessyons, or ony erthly goodes: they shall
haue in this lyfe an hondred folde more / and after blesse withouten ende. Ther_fore 
syster cast awaye all suche false dredes that wolde trouble and lette you
from loue and hope of ourw mercyfull lorde god / for no thynge pleaseth soo moche
the fende as to se the soule withdrawe from the loue of god  And therfore
he besyeth hymselfe full sore daye and nyght to lette and trouble loue and peas
in mannes soule / and on the other syde noo thynge confoundeth nor dyscomforteth
hym so moche as whan he seeth a man sette all his desyre to haue the loue of
god. Alas though ye fele not that feruent loue of god / shall ye by your Imagy_nacyon 
fall in dyscomforte and heuynes of herte / & thynke yourselfe lost? Nay /
nay / put awaye all suche dyscomfortable heuynes & thynke well it cometh of
your enemy the fende / & euer haue a good wyl to loue and please god/ and
prynte well these wordes in your herte that a good wyll is accepte[d] as for a dede
in the syght of god; and comforte you alwaye in the name of Ihesu / for Ihesu
is as moche to saye as a sauyour /& therfore thynke well euer therupon / &
bere it in your mynde with his passyon and also his other grete vertues / for
nothynge shall so soone put awaye all dredefull temptacyons & fantasyes as the
remembraunce of this name Ihesu / his bytter passyon and gloryous vertues.
These thre be shelde and spere / armure / & strength to dryne downe the fendes
power be he neuer so fyersly set to tempte man or woman; & specyally to
thynke on his grete vertues: how god the fader in hymselfe hath all dyuyne nature
& in whome is all myght and power and to whome is all thynge possyble and
no thynge impossyble to hym, And god the sonne is all wysdome that all thynge
may make and gouerne / and god the holy ghoost is all loue and bounte that
in a moment of tyme all synnes may forgyue. I saye not to you thre goddes
but thre persones and one god / in whome is all blysse and glory. He is so
fayre and bryght shynynge that all the aungelles meruayle of his beaute / his
gloryous blessydfull beaute &, presence fedeth and fulfylleth all the courte of



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heuen with suche myrthe and melody that is euerlastynge. In hym is all benyg_nyte 
kepynge vs from vengeaunce / and in hym is all grace and gentylnes / curtesy /
fredome / and largenes / pyte / mercy / and forgyuenes / Ioye / swetenes / and
endles helth; our socour he is in all trybulacyons whan we call vpon hym / our
comforte / our strength / our helpe / and our soules helth. Iwys syster this
is [y]our spouse / whome ye desyre to loue and please; the gretenes of his vertues
ne the multytude of his Ioyes whiche spredeth to all them that be in the courte
of heuen noo herte can thynke nor tonge tell / for the blessydnes of his pre_sence 
can neyther be sayd nor wryten. Ioye ye therfore in our lorde cryst
Ihesu / for he hath bought you full dere to brynge you to that blysse / and ther_fore 
saye to hym: O holy god in whome is all goodnes / whose pyte and mercy
made the to descende from the hygh trone downe in to this wretched worlde
the valay of woo and wepynge / and here to take our nature / and in that nature
thou suffre[d]st payne and passyon with cruell sharpe deth to brynge our soules to
thy kyngdome: Therfore mercyfull lorde forgyue me all my synnes that I haue
done / thought / and sayd. Gloryous trinite sende me clennes of herte / purete
of soule / restore me with thy holy vertues / strength me with thy myght / that
I alway may withstande the fende and all euyll temptacyons. O good lorde
comforte me with thy holy ghoost and fulfyll me with perfyte grace and charyte;
that I may from hens forth lyue vertuously And loue the with all my herte /
with all my myght and with all my soule / so that I neuer offende the but euer
to folowe thy pleasures in wyll / worde / thought and dede; now graunte me
this good lorde that arte infynyte / whiche eternally shall endure. And now
good syster yf ye doo thus I hope it shall do you grete ease. And thoughe ye
fynde noo maner of comforte, swetnes nor deuocyon whan ye wolde / be not
therfore dyscomforted / but suffre it mekely. For ryght many there be that stryue
with themselfe as though they wolde haue swete deuocyon by maystry: And I
saye you for trouth so wyll it not be had / but by mekenes moche sooner it may
be goten, And that is as thus that a man holde and thynke hymselfe vnworthy
to haue ony swetnes or comforte & offre hymselfe lowly to the wyll of god and
put his wyll fully to the wyll and mercy of that blessyd lorde; for a man sholde
not desyre to haue that swetnes & deuocyon for his owne comforte and pleasaunce:
but purely and onely entendynge to please god and to folowe his wyll / and than
it suffseth vnto vs whether we haue it or noo. Some also weneth that and they
haue not suche swetnes & deuocyon that they be out of grace: but certaynly
some there be that in themselfe feleth noo swetnes nor deuocyon that be in
more grace then the other that feleth it / for they haue many comfortes / and
better it were mekenes without felynge than felynge without mekenes. Therfore
syster suffre mekely and pacyently what euer falleth vnto you / & euer haue a
good wyll to do that may be moost pleasynge to god / and whan ony dyscomforte
cometh by temptacyon or ymagynacyon of your enemy haue the wordes in your
mynde that ofte is sayd in this wrytynge before, whiche is that a good wyll
shall be accepted for a dede / for and ye desyre to be vertuous and to loue and
please god it is accepted as for dede before our lorde god / yf you so folowe



|p123


it with your myght and power / as whan reason cometh to you with a desyrefull
wyll to lyue and doo well; and yf ye ony tyme fele comforte & swetnes and after
fele these temptacyons as ye dyde before / yet be ye not dyscomforted therfore
ne thynke therupon. Say not alas it is comen agayne it wyll neuer away from
me. And by the meane of your owne ymagynacyon fall agayne in discomforte;
doo not soo / but comforte you in god / & be gladde that the fende hath enuy
vnto you / for whyle the lyfe is in the body he wyll alwaye trouble and tary the
seruauntes of god / he is so fully sette ayenst them with al malyce to dysease
and dyscomforte theym in all the dyuerse maners that he can or may. Saynt
Angustyne sayth čat in many maner wayes temptacyons be hadde by the whiche
the serpent adder enemye to all mankynde tourmenteth mannes soule. And saynt
Gregorye sayth that there is noo thynge in the worlde [in] whiche we ought to be
soo syker of god as whan we haue these tourmentes and troubles. And yf a
man saye that bodely turmentes be medeful and not ghoostly turmentes he sayth
not ryght / for doubtles the ghoostly tourmentes be more greuous and paynefull
that come ayenst mannes wyll than be bodyly tourmentes / and soo moche more
be they medefull / and therfore many men doo dyshonour to god that sayth with
full aduysement that the fende in this world may more turment than god may
gyue meryte / wherfore truly there is no thynge more medefull, charytable nor
more godly than for to strength and comforte the soule that the fende soo
troubleth / for who so comforteth them that be dyssolate and in sorowe the lorde
of comforte Ihesu cryste our lorde and god wyll comforte them without ende
in the blysse of heuen / the whiche lorde thorugh the myght and meryte of his
paynefull passyon and precyous blode hath put downe če power of če fendes /
& hath graunted to crysten soules the vyctory ouer them to the worscyp of all
the hole trynyte / fader / sone / and holy ghoost that lyueth & reyneth with_outen 
ende. Amen.
Here endeth če remedy ayenst the troubles of temptacyons.


|r[3.]
Here begynneth a deuoute medytacyon in sayenge deuoutly če psalter
of our lady with dyuers ensamples.

   |r<b> THe gloryous mayster Iohn of the mounte in his moryall telleth / whiche also
I founde in če boke of frere Thomas of the temple. In the tyme čat moost
blessyd Domynyck the noble fader and leder moost famouse of če ordre of
prechers / preched throughout the worlde in many regyons and exhorted in_cessauntly 
če people to the lande and prayse of če blessyd marye vyrgyn vnde_fyled 
/ & to her angelyke confraternyte: it fortuned hym to preche at Rome in
the audyence of the grete prelates of the worlde, and shewed by fygures and
examples this blessyd vyrgyn to be saluted moost specyally by her psalter. All
they meruaylled of thaffluence of his wordes, They were astonyed at the



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grete wonders. To whome he sayd: O faythfull and true lordes and other
true louers of the fayth: here this synguler holsome sayenge to you all / that
ye may veryly knowe those thynges whiche I haue spoken to be true: Take
the psalter of this blessyd vyrgyne / and in sayenge it: call deuoutely vnto your
remembraunce the passyon of cryste: Thus I shewe vnto you that ye shall haue
in experyence the spyryte of god. Truely soo greate a flambe may not stonde
in ony place without makynge hote. Neyther soo grete lyghte without gyuynge
lyght / nor soo godly a medycyne without the vertue of makynge hole. What
sholde I saye more? all the people gaue audyence and in maner astonyed:
they meruaylled of his godly wordes / [&] many persones not onely of the comyn
people but also of grete prelates of the chyrche as reuerende cardynalles and
many honourable bysshoppes toke vpon them to saye this psalter of our lady / to
thentent they myght gete some grace of almyghty god. A meruayllous thynge:
The cyte beynge in trouble / dyuerse multyplycacyon of prayers was [made]
amonges the people in euery state or degre. For truly thou myght se bothe
mornynge / euenynge / and at myddaye men and women euerywhere berynge the
psalter of our lady. Cardynalles whiche be named the pyllers of the worlde and
bysshoppes shamed not to bere in theyr handes & at theyr gyrdelles these soo
grete tokens of the godhede and of our fayth veryly to be byleued. Truely by
the myracles of our lady shewed by saynt Domynyck they doubted not but in
excercysynge of this psalter goddes helpe to be redy at all tymes. What more?
All that dyde assaye this psalter perceyued some knowlege of the pyte of god.
And amonges all I shall shewe this wonder or myracle onely folowynge.
At Rome was a certayne mysdysposed woman of her body, moost famouse aboue
all other lyke dysposed / in beaute / eloquence / apparayle / and worldly gladnes /
whiche fortuned gracyously to haue the psalter of our lady by thaduyse of holy
saynt Domynyk / whiche she hydde vnder her kyrtell and sayd it many tymes
on the daye. But alas she neuertheles vsed the vnlawfull flesshely pleasure and
vnclennes of her body aboue all other / more men resorted to her than to ony
other woman of suche vayne dysposycyon. This woman, named fayre Katheryne
for the incomperable beaute of her body, contynued in her mysse-lyuynge / and
ones on the day at the leest she dyde vysyte the chyrche sayenge the psalter of
our lady / and thus was her medytacyon and thought: The fyrst fyfty she sayd
for the infancye of cryst in the whiche he bare all his passyon to come / and yf
it were not at that tyme in execucyon / neuertheles it was in his entent and
mynde. The seconde fyfty she sayd for crystes passyon exhybyte and done
ryally lyke as he suffred in his manhode. The thyrde fyfty she sayd for the
passyon of cryste as it was in his godhede / not bycause the godhede as the god_hede 
myght suffre / but bycause this infynyte godhede loued so moche the nature
of man / that yf it had ben mortall it sholde haue suffred deth; Therfore by_cause 
the eternall wysdome of god in hymselfe myght not dye for vs / he toke
vpon hym our manhode / whiche his wyll was sholde suffre passyon & dye for
all mankynde. And as this fayre Katheryne thus contynued in prayenge / it
happened on a season as she wente aboute Rome wandrynge after her olde



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maner / a meruayllous fayre man mette her & sayd: Heyle Katheryne / why stondest
thou here / hast thou noo dwellynge place? To whome she answered sayenge: Syr
I haue a dwellynge place and euery thynge in it ordred to the best and goodlyest
maner. To whome he sayd: This nyghte wyll I soupe with the. She answered: I
graunt with all myne herte / and what soeuer thou wylte haue I shall gladly pre_pare.
Thus goynge hande in hande they came vnto her hous where as were many
wenches of lyke dysposycyon. Souper was prepared and this vnknowen geste sate
with fayre Katheryne / the one dranke to the other. But euery thynge that this
straunge geste touched / were it drynke or other thynge lyke / anone turned in
to blody colour, with a meruayllous excellent smell & swete sauour. She meruay_lynge 
sayd to hym: Syr what arte thou / eyther it is not well with me elles
thou arte very meruaylous / for euery thinge that thou touchest is anone made
of blody colour. And he answered sayenge: Knowest thou not that a crysten
man neyther eteth nor drynketh but that is dyed or coloured with the blode of
cryste. Thus this woman was meruayllously abasshed of this straunger / soo moche
that she fered for to touche hym. Notwithstondynge she sayd: Syr I well
perceyue by your countenaunce that ye be a man of grete reuerence: I beseche
you who be ye / and from whens come ye? To whome he sayd: Whan we
be togyder in thy chaumbre / I shall shewe the all thyn askynges. And thus
lefte in doubte of the mater: she made redy the chaumbre. This woman
Katheryne wente fyrst to bedde / & desyred the straunger to come to bedde to
her. A wonderful thynge and suche one as in maner neuer was herde of ony
creature: Sodeynly this straunger chaunged hymselfe in to the shappe of a lytell
chylde / bare vpon his heed a crowne of thorne / vpon his shulder a crosse /
and tokens of his passyon with innumerable woundes vpon all his body / and
sayd vnto Katheryne: Katheryne now leue thy folysshenes. Beholde / now
thou seest the passyon of Cryste veryly as it was in his infancye for the whiche
thou sayd the fyrst fyfty of thy psalter, I shewe vnto the / that from the fyrste
houre of my concepcyon vnto my deth I bare contynually this payne in myne
herte / whiche for thy sake was soo grete that yf euery lytell pece or stone of
granell in če see were a chylde and euery one of them had as moche payne as
euer suffred al the men in the worlde at theyr deth: yet all they togyder suffre
not so grete payne as I suffred for the. This woman was sore abasshed seynge
and herynge this wonder. And anone agayne he was tourned in to the lykenes
of a man, euen after the same fourme whiche he had the tyme of his passyon
ryall, And sayde: Doughter beholde now thou seest how grete paynes I suffered
for the / whiche dooth excede all the paynes of helle / for my power of suffrynge
is of god and out of man. And my passyon was so grete that yf it had ben
desyded amonge all creatures of the worlde / they sholde all haue dyed or ben
dystroyed. After this sey[i]nge he chaunged hymselfe in to the clerenes of the
sonne / notwithstandynge the tokens of his passyon remaynynge also gloryously /
in all his woundes were sene al and infynyte creatures of the worlde for com_passyon 
of the same / and he sayd vnto her:
|r[new_page,_and_picture]



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   |r<b> BEholde / take hede / now thou seest what I suffred in my godhede for thyn
helth; syth all thynges be in me and I in euery thynge / in all these I se the /
I loue the / & in them all I am redy to suffre eternally the payne for thy soules
helth whiche thou seest, for my loue is infynyte (after saynt Dyonyse) and all
thynges in me be infynyte as the same Dyonyse sheweth. Therfore knowe the
mekeness of god / and call to mynde the threfolde passyon of cryste / for the
whiche thou sayd thryse fyfty Aues / & fyftene pater nosters, And here after
amende thyselfe / that as thou were before the example of all malyce and vnclene
lyuynge / soo now from this tyme forwarde [čou] lyue in suche maner that thou may
be to all other a myrrour of purete and clennes. I do not appere to the for thy
merytes but onely for an example of penaunce / and bycause thy brethren and
systers of myn vndefyled moders fratenyte haue prayed for the / that by thy
conuersacyon many sholde be conuerted and be the chyldren of god / lyke as
before innumerable were made the chyldren of the deuyll by thy wyckednes.
What more? This vysyon vanysshed awaye. It was also vnfayned / for the
woman afterwarde felte in her handes and fete the sorowe of crystes passyon /
and in other partes of her body. Therfore she rose from synne & toke her to
penaunce / and on the morowe after made her confessyon to saynt Domynyk;
to whome he enioyned in penaunce to saye the psalter of the blessyd vyrgyn Marye
as she was wonte to doo, and to be one of her fraternyte whyche she had
not before in dede but onely in purpose and entent as it is afore sayd; where
it is to be noted how moche this sayd fraternyte is worth to them whiche haue it
in dede / syth it was soo grete valure to this woman hauynge it but in purpose,
[&] whyles that she prayed deuoutely vnto this vyrgyn Marye / the same blessyd
lady appered to her with saynt Katheryne, sayenge to her: Doughter beholde /
take hede / thou hast synned moche: therfore thou must suffre grete penaunce;
for this cause take in penaunce euery daye thre dyscyplynes or thre correccyons /
wherof euery one shall be of.lv. strokes whiche make a penytencyall psalter.
She sayd also / it shall not alwaye nede to haue a rodde / but prycke the with
thy nayles / or pynche thy flesshe in euery place. Thou mayst at all tymes doo
this penaunce ayenst euery wycked temptacyon and for to obteyne all goodnes /
and this is a royall, preuy penaunce and naturall. It may be called the quene of
all penaunces. This woman herde all these wordes and fulfylled them in dede.
And as she was thus dayly penytent: vpon a tyme saynt Domynyk auaunced by
the power of god sawe in the nyght a wondertull thynge to all the worlde. He
perceyued that from the hous of this same Katheryne yssued out.lv. flodes from
the membres of a lytell chyld / ewhiche flodes descended to hell, in whose comynge
the soules, there to be purged, were gretely comforted. O how grete and Ioyfull
noyses made they than: how many blessynges gaue they vnto this sayd Katheryne;
veryly the erth sounded agayne to theyr voyces for Ioye. There were soules
delyuered / comforted / made hole & excladed from theyr paynes, by the medyta_cyon 
that Katheryne had of crystes passyon in his chyldehode. She was alwaye
aboute to applye it to the comforte of all true crysten soules departed out of this
worlde. O meruaylous thynge: After this saynt Domynyk sawe a man entre



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to Katheryns chaumbre / & from .v. [woundes] of his body yssewed out .lv.
[fountaynes] whiche nourysshed and watred all the chyrche mylytante / and also
this present worlde; trees and plantes dyde burgyn / byrdes and fysshes were
quyckened / true crysten people were bathed in those flodes. O how gret
swetenes was there and how grete worldly gladnes. All creatures blessyd this
woman Katheryne and prayed for her to almyghty god maker of all thynges.
And these two meruaylles were shewed for the fyrst fyfty and the seconde. And
where as this penytent Katheryne began the thyrde fyfty of her psalter. Saynt
Domynyk sawe a meruaylous grete gyannt clerer than the lyght / of whome yssewed
out fyue fountaynes / of the fyue fountaynes sprange fyfty flodes whiche neyther
descended to therth / nor to hell / but meruayllously ascended togyder vnto
heuen. And by them all heuenly paradyse was watred. Theyr swetenes was so
grete that the aungelles and holy sayntes dyde drynke of theym / gyuynge grete
thankes to almyghty god. Whan saynt Domynyck sawe all these meruaylles as
Thomas of the temple wryteth: he meruaylled gretly why they sholde be shewed
and done in the hous of so grete a synner. To whome marye the vyrgyn appered
and sayd: O my frende Domynyk why doost thou meruayle in suche causes?
Knowest thou not I am a frende to all synners and that the mekenes of god is
in me? It was my wyll to shewe these vysyons to the of this my doughter that
thou sholde preche them to the worlde / for this entent that no crysten persone
be theyr synnes neuer so grete sholde dyspayre in ony condycyon / but alwaye
trust in god and his mercy / and namely they that wyll flee vnder my proteccyon
with this woman Katheryne. The holy vyrgyn and martyr saynt Katheryne socoured
her very moche whiche alwaye she loued and semed with some prayer from her
yonge aege / for the congruence of the name. More ouer the blessyd moder
of god sayd: O Domynyk thou haste sene these meruaylles: Here now and
preche that I soo holy and meke shall saye. Shewe that I haue purchased of my
sone to all suche as sayth my psalter and are of my fraternyte / they shall haue
the same excellence whiche the sayd Katheryne hath. & though they can not se
it in this worlde, lykewyse as men can not se god / his aungelles / the deuylles /
neyther theyr merytes and vertues in this lyfe. Also they can not se the vertue
of a precyous stone nor of the sterres: therfore the knowlege of heuenly thynges
must be moche ferther from them; Notwithstondynge they shall beholde this
excellence after theyr deth. Therfore Domynyk be of good comforte [&] preche my
psalter & my fraternyte / for vnto all suche as hath them I haue purchased not
onely to se this excellence / but also to haue it eternally in possessyon. What
sholde I saye more? Saynt Domynyck gaue thankes to almyghty god for his
grete mercy. And this Katheryne made herselfe a recluse [&] she dystrybuted her
goodes to the poore people. Whiche afterwarde was of so grete holynes that
many very holy persones came vnto her bycause of her godly reuelacyons. To
whome appered our lorde Ihesu .c. dayes & fyfty before her departynge out
of this lyfe shewynge the tyme of her deth / whiche afterwarde departed out of
this lyfe very holy. Thre holy vyrgyns one named Iohanne / an other Martha /
the thyrde Lucya sawe her soule departe from the body bryghter than the sonne /



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bytwene the armes of her spouse cryst. Her sepulture is in the chyrche of saynt
Iohn lateranence. All crysten people by this take hede of how grete vertue
the psalter of our lady is with the remembraunce of crystes passyon / it is alwaye
in strength bothe in lyf and at the houre of deth. Therfore let vs prayse and
laude our lorde Ihesu and Marye his moder in theyr psalter / to thentent we
may deserue to haue the Ioyes of heuen / here by grace / & after this lyfe
by glorye.
Here endeth a deuoute medytacyon in sayenge deuoutly the psalter of
our lady with dyuers ensamples. Enprynted at London in Fletestrete
at the sygne of the sonne. By Wynkyn de Worde. Anno domini
.M.CCCCC.Viii. the fourth daye of February.



|p129-339_omitted



|p340


|r[Pieces_of_Ms._Vernon.]


|r1._[Forma_confitendi.]

|r[f.366] <verse> Heer is a good Confession
éat techeč mon to sauacion,
how čat mon schal schriuen him here
To techen him wel če Maneere, <\verse>

   |r<b> I knowleche me gulti and ¨elde me to God Almihti, and to his blessed Moder
seynte Marie, and to al če holy cumpanye of heuene, and to če mi gostliche
fader here in godes stude, of alle če sunnes čat ich haue greuousliche sunged
Inne, ffrom če tyme čat I was bore in to čis day, as in word, in werk, in wille,
in čou¨t, in speche, in delytyng, in concentyng, and in dede-doing.
Furst and foreward, I knowleche me gulti in če seuene dedly synnes; principa_liche 
in Pruide, [&] in alle če circumstaunces of pruide: in veyn glorie, holdynge me
betere čen I am, in cločinge, in spekynge, in strong beoinge, in feynynge, in
Connynge; in pruyde of herte and of bodi, in vuel berynge to god & to myn
euencristne, inobedient to god & to holychirche; in alle če spices čat suwen pruide
I knowleche me gulti, and beo-seche God of Merci.

   |r<b> IN Envye I knowleche me gulti: Regoiesyng ofte-tyme of myn euencristene
harmes, serwyng of heore gode dedes doyng; also in Bakbyting hem, also in heryng
schrewede wordes of myn euencristne, račer makyng hem more čen lasse in as



|p341


muche as in me is; in alle če spices čat touchen envye I knowleche me gulti,
and crie God Merci.

   |r<b> IN Wrathe I ¨elde me gulti: Ofte-tyme beryng wrathe in myn herte a¨eyn
myn euencristne, and haue maad vnsau¨t disyring for to beo venged on hem; in
hatyng hem, in scorning hem, in striuyng a¨eyn hem, hauyng dedeyn of hem, in
lauhwhyng hem to scorn, in wračče beryng in myn herte a¨eynus him očerweys
čen I scholde; and in alle če spices of wraythe I knowleche me gulti, and crie
God Merci.
   |r<b> Also i crie god merci of Slouče in Godes seruise: Not heryng hit deuoutliche
as I scholde do, not hauynge delyt in godes seruise in Matyns, in Masse, in pre_chinge 
of godes word, but proudliche entryng in to godes hous; in slepyng, in
slomeryng, not risyng to here masse and Mateyns whon I wel mi¨t, as I weore
holden to do; in such sleuče and in alle če spices of sleuče I knowleche me
gulti, and crie god Merci.

   |r<b> Also I crie god Merci čat I haue sunged in Couetise: Coueyting to haue
worldly goodes, not holde me payed of če stat čat god hač sent me, but desyred
for to beo at beter astat, at more worschupe of če world; in deseyt and dissey_uyng 
of myn euencristen, in forswering, not paynge my dettes čat I ou¨te to
paye, ne helpe him čat hač nede; and in alle če spices of couetise I knowleche
me gulti, [&] Criče God Merci.

   |r<b> Also I crie God Merci čat I haue sunged in Glotonie: Ofte-tyme eten and
drunken out of tyme, haue lykynge in dilicious metes and drinkes, and eten and
dronken more čen I schulde, and also eten and drunken ofte whon I hedde no
wille čerto; and in alle če spices of Glotonye I knowleche me gulti, and crie
god Merci.

   |r<b> Also I crie God Merci čat I haue sunged in Lecherie: in lechours čou¨tes,
disyryng wimmen, in chirche, in chepyng, ofte whon I seo feire wimmen be_holden 
hem disyringe for to haue dalyaunce wič hem, in cluppyng, in cussyng,
in vnclene touching; ofte-tyme stured to če foule synne, and in čou¨tes and
ymaginacions of lecherie, and čenke ofte-tyme of če membre of mon and
wommon, and what lykynge hit is to haue dalyaunce wič hem; and ofte-tyme
concentyng to čat foule synne, čat neore hit more for sclaundre of če world
čen for drede of god |r... I crie God Merci in polucions of niht or tymes slepyng
or wakyng diuersliche, not wel con telle wher hit come of eny fore-čou¨t of
Mon or wommon, or of eny sorfet of mete or drinke. And of alle suche vnclene
čou¨tes and ymaginacions of lecherie I crie God Merci in circumstaunces and
spices čat toucheč lechcrie; and to seuen dedly synnes I knowleche me gulti
and biseche god Mer(ci).

ée ten Comaundemens.

   |r<b> Also I knowleche me gulti in brekyng of [če] Ten Comandemens: Not worschup_ed 
on God of whom al goodnesse comeč wič al myn herte, wič al my čou¨t and
deede. I crie God Merci and of for¨iuenesse.



|p342


   |r<b> Also I crie God Merci čat I haue taken his blessed nome in Idelnesse ¨eorne
and ofte, and also I-swore bi his herte and his blood and bi alle his membres,
as wel fals as trewe, boče in soburnesse and in hastite. I cri¨.

   |r<b> Also I cri¨e God Merci čat I haue not holden myn haly-dayes as I scholde
do, in goinge to Churche to here Masse and Matynes; I preye god of for¨iuenes
čat on če sonenday and očer haly-dayes I go račer to tauerne and ale-hous,
fihtyng and bakbityng myn euencristne, račer speking bi hem euel čen good.
I cri¨ g. Mer.

   |r<b> Also I cri¨e God Merei čat I haue not worschupet Fader & Mooder as I
schulde do, wič goode preyers & almusdedes not biddyng for hem as I schulde
do. I crie God Merci.

   |r<b> Also I crie God Merci čat I haue coueyted feire wimmen whon I seo hem,
disyring hem for to haue heom and for to sunge wič hem, a¨eynes godes comaun_demens,
čat god comaundeč čat čat I schal do no folye bi no wommon. I cri
g. Mer.

   |r<b> Also I crie God Merei of čefče, takyng očer činges čen myn oune a¨eyn
če wille of him čat oweč hit. I Crie God Merci.

   |r<b> Also I crie God Merei of ffals witnesse beryng, sleing myn euencristne wič
bacbyting, seying behynden hem worse čen I wolde biforen hem. I cri g. Mer.

   |r<b> Also I crie god Merci čat I haue I-sunged in couetyse of če world, ofte_tyme 
coueyted for to beo at betere astate čen I am, and coueyted worldly
richesse; and ¨if I seo my neih¨ebor haue eny čing čat I haue not, desyring
for to haue hit; and ¨if he haue a feir wyf or a seruaunt, desyring hem, doing
a¨eyn če comaundement of god: ffor whi: he seič in če gospel `Coueyte not či
neih¨ebores wyf ne nout čat his is'. Of če whuche I Cri¨e God Merci.

VII dedes of Merci.

   |r<b> Also I crie God Merci čat I haue not folfuld če seuen deedes of Merci: Not
visyted hem čat ben in prison, not fed hem čat ben hongri, not ¨iuen drinke to
če čhursti, not cločed če naked, not visyted hem čat ben bedreden; noučer
wič peny ne wič half peny. I crie god Merci, doinge a¨eyn če wordes of če
gospel wher God reherseč `čat čat če doč to če leste of mine, če do to me'.

ée fyue wittes.

   |r<b> Also I crie God Merci čat I haue euel dispendet my fyue wittes: what wič
e¨en se¨en, wič ffeet i-gon, wič honden hondlet, wič Neose smulled, wič Eren
herd, wič mouč spoken, wič herte I-čou¨t, wič al my bodi mis-wrou¨t. Of čeos
defautes, and of alle očure čat I haue mad a¨eyn god, and myn eueneristne, I crie
god Merci, and his dere Moder seynte Marie, and al če cumpanye of heuene,
and če, my gostliche fader in godes stude, čat ¨e be my witnesse at če day of
dome, seoinge my sunnes and my defautes holdynge hem stille and not schewyng
hem, but be Ioye of hem and of me sungere, as god seič in če gospel čat Ioye



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schal be to godes angeles vppon a sungere penaunce doing. He hit graunte čat
liueč and regneč God amen.--

     ée X comaundemens.

   |r<b> "How mony Comaundemens beč čer?" Ten. "Whuche Ten?" God Comaundeč
me to loue him wič al myn herte, wič al myn soule, wič al my čou¨, wič al
my strengče. Also he biddeč me to take nou¨t his nome in veyn. He biddeč
me halewe myn hali-day.  He biddeč me worschupe my Fader and my Moder.
 He biddeč me čat I sle no mon.  Ne čat I do no lecherie.  Ne čat I
stele not.  Ne bere no fals witnesse.  Ne čat I coueyte če hous of [m]y neih¨e_bore.
 Ne his wyf,  Ne his seruaunt.  Ne his Oxe,  Ne his Asse, ne
alle činges če whuche ben of him.  "Whon louest čou god wič al čin herte?"
Whon I queme him wič al če vnderstondynge of my be-leeue.  "Whon louest
čou god wič al či soule?" Whon al my wille is I-set to loue čat he loueč, and
to hate čat he hateč.  "Whon louest čou god of či čou¨t?" Whon I wič al
my muynde čenke what is his plesaunce.  "Whon louest čou god wič al či
strengče?" Whon myn vnderstondyng and my wille and my muynde are wel set
o werk doinge če wille of my god.  "Whon takest čou če nome of god in
veyn?" Whon I nempne God or eny creature čorw Idel speche or costumable
sweryng.  "Whon halewes čou not čin haly-day?" Whon I čenke not bisyliche
in če haly-day of my sunnes, doing not če werk of Merci to my neodi neih¨e_bors.
 "Whon vnworschupestou či Fader and či Moder?" Whon I wilfuliche
greue hem, or leue to helpen hem or to counseyle hem, or, ¨if čei ben dede,
¨if I preye not for hem bisyliche in clannesse of lyf. For preyeres of wilful
synners are abhominable bi-fore god.  "Whon slest čou eny mon?" Whon I
smite eny mon or hurte him wherčorw he dye, or wrongfoliche reue him his
lyflode, or his gode name.  "Whon dest čou lecherye?" Whon I of my wilful
lust misvse, or coueyte to misvse, my kuyndely limes of gendrure.  "Whon
stelest čou či neih¨ebores godus?" Whon I eny čing take of his vnwitynge of
him a¨eynes his wille.  "Whon berest čou fals witnesse?" Whon I čorw malyce
or drede or fauour or mede sei očerwyse of myn nei¨hebore čen I knowe čat
is trewe, or wolde čat he seide of me.  "Whon coueytest čou či neih¨ebores
hous?" Whon I coueyte vn-mouable čing of his wrongfoly če w¨uche is neces_sarie 
to him.  "Whon coueytest čou his wyf?" Whon I čorw cluppyng or
cussyng or eny ¨ifte ¨euyng or bi-hotyng am aboute to turne če loue of my
neih¨ebores wyf from him to me.  "Whon [coueytest] čou či neih¨ebors seruaunt?"
Whon I knowe čat če seruaunt of myn neih¨ebor is nedful to him and I tyse
him čorw word or ¨ifte, I coueyte him wič wrong.  "Whon coueytest čou his
Oxe or his Asse?" Whon I coueyte eny mouable čing from myn neih¨ebore
očerwyse čen I wolde he dude from me.  And sičen alle če comaundemens
of God stonden in trewe obedience to him: he čat offendeč in on, is maad
čorw his vn-obedience gulti of alle, as seič seint Iame; and hose čat wilfuliche
brekeč če comaundement of god, he deserueč his cors, ete he drinke he, wake
he slepe he, in hous and out of hous, in toun and out of toun, as godes lawe seič.



|p344


 "W¨uche are če seuene dedli synnes?" - Pruide, Envye, Ire, Slouče, Couetyse, Lecherie, Glotonye.
"Whon is a Mon proud?" Whon he wol not ben knowen such as he is.
 "Whon sungeč a Mon in Envie?" Whon he gruccheč in his herte and hač
dedeyn of his nei¨hebors encresyng, and of če welfare of his enemy, or is glad
of his enemys vuel-fare.  "Whon is a Mon wročful?" Whon he čorw his
wračče bisyeč him to venge his owne cause, folfullynge his malicios desyr in
word or in dede, harmynge his bročer wič-outen drede of god.  "Whon sungeč
a Mon in slouče?" Whon he is Idel in doinge good, or ocupie[d] aboute vnfruc_tuous 
čing.  "Whon sungeč a Mon in couetise?" Whon he coueiteč, for worldes
fame & lust, čing čat is not necessarie for him ne his, or whon he halt him
not apayed of če goodes čat god hač him sent.  "Whon sungeč a mon in
lecherie?" Whon he čorw Idelnesse wič lusti felyng of his flesch norisscheč hit
& suffreč hit to haue maystrie of his spirit, ledyng hit, in wille or werk, to do
če sunne of lecherie.  "Whon sungeč a mon in Glotonye?" Whon he čorw
vndescret etynge or drinkynge vndisposeč him-self to serue his god, for fol wombe
makeč empti soule; ffor wher glotenye & dronkenesse regneč, may no wisdam beo.

 "Whuche are a Monnes fyue wittes?" - Heering, Seoing, Smellyng. Tastyng,
and Touching,

"Whon sungeč a Mon in heeryng?" Whon he wilfoliche leeueč čat he schulde
heere, and ¨iueč herynge to čat he schulde not heere.  "Whon sungeč a mon
in his siht?" Whon his ei¨e is vnstable be-holdyng diuerse čing, and lusti wher_čorw 
he is ofte tempted to do synne boče in lust and couetyse; ffor hose hač
a liht ei¨e and an vnstable, schal han a Merk bodi ful of sunne.  "Whon
sungeč a Mon in smellynge?" Whon he čorw delicat smel after his pouwer
folfulleč če lust of his flesch.  "Whon sungeč a mon in tastyng? Whon he
čorw tast of mete or dryng ledeč him wher-čorw he is not disposed to trauayle
to serue his god.  "Whon sungeč a mon in touching?" Whon he wilfuliche of
his delyt toucheč če čing čat are defendet hem bi godes lawe and Reson.

 "Whuche are če seuen werkes of Merci?"

 ée ffurste is: ffeede če hungri, čat is him čat hač noučer strengče ne Miht
ne wit ne good wherwič to susteynen him-self.  ée secounde bodily werk of
Merci is; to ¨iue drynke to če čursti, čat hač not, as is before seid, to buye
him drinke wič.  ée čridde werk of Merci is: to cloče če naked.  ée
ffeorče werk of Merci is: to herborwe če herborweles.  ée ffyfče is: to cum_forte 
če seke.  ée sixte is: to visyte če pore prisoner.  And če seueče is:
to burie če pore dede.  And ¨if endeles mede schal folwe čes werkes of Merci,
hem bi-houeč beo don in charite, to če distruccion of vices, and to če encres
of vertues.  éer nis no mon čat hač wherwič, čat may ben excused but ¨if
he releue his neodi nei¨¨ebore aftur his pouwer wič his bodily goodes. Muche
more is vche mon endetted, and specialiche prestes, to departe wič če neodi
heore gostly tresour, čat is, to do če gostly werkes of Merci.



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 Heer beč če gostli werkes of Merci.

   |r<b> éE ffurste gostly werk of Merci [is]: čat a Mon teche če vncunnynge, čat is to
seye, To teche če viciouse mon gode vertues, be-nyme him vices after his pouwer,
 ée secounde gostly wer[k] of Merci is: to counsayle če wilysum to kepe če
rihtwysnesses of god.  ée čridde gostli werk of Merci is: to chastise če rebel
bi word or bi dede or beo wič-drawyng from him če occasion of his sunne
wherwič his sunne is meyntened.  ée ffeorče gostli werk is: to cumforte če
sori to beo pacient in aduersite.  ée ffyfče gostly werk is to for¨iue, čat we
in vre owne cause desyre no vengeaunce.  ée sixte werk of gostly Merci is:
to teche če vnpacient to suffre muchel aduersites.  And če seuenče is; to
teche men to preye hertiliche for če conuercion of enemyes & also for če per_seueraunce 
of frendes.

"Whuche are če foure principal vertues?"
ée ffurste Is Rihtwysnesse.  ée secounde is Temperaunce.  ée čridde is
Prudence.  And če ffeorče is Strengče.  "Wher-Inne stondeč Rihtwysnesse?"
In Iust demynge.  "Wher-in stondeč Temperaunce?" In mesurable Etyng and
Drinkyng, |r... Spekyng, Sleping, and trauaylyng.  "Wher-Inne stondeč Strengče?"
In mihti wič-stondyng of temptacion, continueliche seruyng God. God 
¨iue vs
grace to serue God. Amen.

|r2._[A_talking_of_čeloue_of_God].

|r[f.367]  Heer Is a tretys: A talkyng of če loue of God.
   |r<b> éis tretys Is a talkyng of če loue of God; and is mad forto sturen * hem čat
hit reden: to louen him če more, and to fynde lykyng * and tast in his loue.
Hit falleč for to reden hit * esyliche and softe, so as men may mest * in Inward
felyng * and deplich čenkyng  sauoar fynden; and čat not beo-dene, but bi_ginnen 
and leten * in what paas so men seoč * čat may for če tyme * ¨iuen mest
lykynge; and whon men hač conceyued * če maters wič redyng: Inward čenkyng *
and deoplich sechyng * wič-outen eny redyng * vppon če selue maters, and of
such očere * čat god wol senden * hose wole sechen, schal ¨iuen inward si¨t  and
felyng in soule * and swetnes wonderful, ¨if preyere folwe. But hose wole in
Meditacion * swete fruit fynden: hit mot be taken in wone * wič čreo poyntes čat
folewen: affyaunce, and continuaunce, and louh herte and clene; čat he truste
sikerliche * to fynden čat he secheč, and čat his čou¨t beo harde iset * and ful
bisyliche I-kept, and holden him-self vn-worč * out of godes ¨ifte, and wlate on
him-seluen * čorw siht of his fulče. Men schal fynden lihtliche čis tretys in
Cadence * after če bigynninge * ¨if hit beo riht poynted; & Rymed in sum stude;



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to beo more louesum  to hem čat hit reden. God ¨iue vs grace * so for to rede:
čat we mowen haue heuene * to vre Mede. Amen.

   |r<b> Ihesu soč God, Godes sone; Ihesu soč God soč mon, mon Maydens child.
Ihesu myn holy loue, mi siker swetnesse.  Ihesu myn herte, my sele, my soule_hele,
Ihesu, swete Ihesu; Ihesu, deore Ihesu; Ihesu, almihti Ihesu. Ihesu mi lord,
my leof, my lyf; myn holy wey, myn hony-ter. Ihesu, alweldinde lhesu: Ihesu čou
art al čat I hope.  Ihesu mi Makere * čat me madest of nou¨t, and al čat is in
heuene * and in eorče.  Ihesu my Buggere * é[at] bou¨test me so deore, wič
či stronge passion * wič či precious blod, and wič či pyneful deč on Roode.
 Ihesu my Saueour  éat me schalt sauen, čorw či muchele Merci * & či muchele
mi¨t. Ihesu my weole & al my wynne: Ihesu čat al my blisse is inne.  Ihesu
also čat čou art * so feir and so swete, ¨it art čou so louelich * louelich and
louesum, čat če holy angeles * čat euere če biholden: ben neuere folle * to loken
on či face.  Ihesu čou art al feir, whon če sonne a¨eyn če; nis bote a
schade, and schomeč a¨eyn či brihte leor * of hire česternesse.  éou čat ¨iuest
hire liht * and al čat liht haueč: Lihte my čester herte, Graunte čat či briht_nesse
 * clanse my soule: čat is vnseliche, wič sunne foule l-fuiled. Lord mak
hire worči: to či swete wonynge. Cundele me wič če blisse: of či brenninde
loue.  Swete Ihesu my leoue lyf, Let me beo či seruaunt, and lere me for
to loue če, & mak me for to serue če * louynde lord: so čat onliche či loue *
be euer al my lyking, my čou¨t and my longyng; amen, Ihesu heuene kyng.
 Swete lord wo is me * čat I am če so fremde: Bote also čou hast bodiliche *
torned me from če world, torn me also herteliche * to če * lord of soč loue,
and studefast beo-leeue; čat I haue no mong, felau¨schupe ne speche, ne non
očer tellyng  wič no worldliche čing. For wel ichot lord, čat fleschlich loue
and gostlich, erčliche loue and heuenlich: mowe none wyse * bedden in a brest,
 Hose-euere haue longe defaute of gostly cumfort  and heuenly murčes: hit
is forči čat he haueč * or čat he wilneč to haue: cumfort of eorče * čat is fikel
and fals, fayleč whon men lest weneč * and ate mest neode; hit is I-meynt wič
bitternesse * and bleendynge of bales.  Nis no blisse otewič * čat hit nis to
deore abou¨t, as hony čat me likkeč * on prikkynde čornes.  Nis he a sori
Chapmon * čat ¨iueč al čat he hač * for a čing čat nou¨t nis, and leueč a pre_cious 
čing éat beete may alle bales, čat me beodeč him for nou¨t, & bi-hoteč
him muche meede * čat he hit wole taken? A derworče lord * čou beodest vs
či Ioye, če lykyng of či deore loue * ée socour of čin helpe; and berest hit
on vs stifliche * al wič-outen askyng; and čerto čou bi-hotest vs * wič čat we
wollen hit taken: heuene-riche blisse * čat is wič-outen ende. And we vs turne
čerfro * as čei¨ hit nou¨t ne weore; and bugge če schadewe of če world, a
seynynge of čat is nou¨t, but fikel faylynde and fals * and tollyng to serwe;
and ¨it ne haue we hit for nou¨t  * but buggen hit wič bisynesse, wič angwysch
and daunger * and hard swink and teone. A Ihesu čin ore, whi haue I likyng
In očer čing čen in če * čat bou¨test me so deore?  Whi ne beholde i algates * wič e¨e of myn herte, hou čou henge for my loue * streyned on Roode,
čin armes wyde I-spradde * či derlyng to cluppe, wič toknyng of trewe loue *



|p347


čat sprong out of či syde?  Whi nul I beo či derlyng, * and loue če ouer alle
čing, and comen to či cluppyng, to cleuen in čin armes * and cluppen če
swete? A derworče lord * muchel is či myldeschupe, čat spraddest so čin armes *
bodiliche on Roode, and in toknyng of čat * openest či grace, čat sprad is so
wyde * wič loueliche tollyng, & open is and redi * to alle čat in synne * beoč gost_liche 
storuen. Clepeč hem to lyue * and to loue-cosses, as Moder doč hire deore
sone * čat hereč hit wepen: Takeč hit in hire armus * and askeč him so swete_liche
: *`Ho leof, ho lef!' heo doč him hire bitwenen |r[!], * `ho wole be bi-clupped *
and cusse me swete; who hač do my deore * who hač do če so?' Heo ¨eueč
him hire pappe * and stilleč his teres. éat pappe beo my lykyng, my mourn_yng 
my longyng, swete Ihesu heuene kyng: to soaken of my fulle; čat čorw če
speres openyng, in feole mennes gounyng, wič dewyng of či deore blood * stilleč
alle bales. And wher eny mon wene čat he schal * haue part of čat ilke sok 
of či deore herte  in heuene-riche blisse, and čere be či derlyng, in či deore
cluppyng, bote be če heere cluppe * hongynge on Roode, and parte of či pas_sion
 * čorw holy meditacion, wič loue -lykynde čou¨t * and reuče of his herte?
Nay, sikerliche nay, ne trouwe čat no mon!   Whose euere wol haue part *
čer of či blisse: he mot dele wič če  heer of či pyne. Nis he nou¨t good
felawe * ne felauschupe worči: čat nul scoten i če los * as i če bi¨ete. Hym bi_houeč 
scoten * after his euene: čat wol be či felawe * louynde lord; he mot
či steppes folwe * čorw sore and čorw sorwe, in peyne and in pouert * and
čolyng of wo, wič schome and wič schenschupe * ¨if hit so falleč, for to clymbe
to či weole * & lastinde winnes. Ne trowe no mon wič ese * to stei¨e to če
sterres; ne bugge wič delyces * čin endeles bl[i]sse. A swete lord Ihesu, whi
wič armes of loue * ne cluppe I če so faste; čat no čing from či loue * departe
myn herte?  Whi ne cusse I če lord * sweteliche in soule: wič a lykinge cos *
of a swete menyng * & hertliche čonkyng * of či gode dedes? Whi nis me
vnworč * vche worldliche čing, a¨eyn če muchele delyt * of či swetnesse?  Whi
ne fele I če lord * in my brest roote?  Whi art čou me so fremde * čow čat
art so swete?  Whi ne con I loue če, and loueneliche wouwe če, wič sweete
loue-wordes * and lykynge čou¨tes: Aller čing swettest  aller čing louelokest;
či worč and či worschupe * ne may no tonge telle.  Weylawey my deore lord,
če vnsely bitternesse * of my foule sunnes! my worldliche čewes * and flescliche
lustes: aren be-twene če and me, and lette me to come to če, and stoppe me
če felyng * of či swetnesse.  Mi sunnes hač me fuiled  wič monyfold fulče,
and makeč me so wlatsum * and fere of či face, and wrieč me schomeliche *
and worč i am či wreche: čat I ne dar če nei¨e * loueliche lord, ne comen in
čat fulče * to čin e¨e-sihte, but ¨if I fele me lad * wič drau¨t of či grace.
 A Ihesu čin ore * what schal čenne če pris Of či deore blood don * čat
sched was on Roode?  What schal če large brok don * of či softe syde; če
stremes of če rede blod * čat stryked doun so breme: of či derworče feet * and
of čin holy hondes? Nis hit for to wasschen  sunfole soules? nis hit forte saluen
hem * čat seke ben in sunne? Ho is čenne vnwasschen * čat hač čis holy wetyng,
čat helinde dewyng * wič-lnne his herte?  Who čar felen him sor * or sek
vn-salued, čat salue so mihti * hač at his wille: as ofte as he takeč hit * wič



|p348

herte in his muynde, wič a studefast hope * and trewe be-leeue?  Euer be čou
blessed * myn heueneliche leche, čat madest as of či-self * so mihti medicyne
As my trust is čer-inne * let hit beo my bote, čat is of alle Medicine * fruit
and Roote. żif myn eueles ben muchele  and ouerdon sore, če mi¨t of čat
medicine * is monyfold more. As wisliche as a drope * of či derworče blod * mi¨te
wasschen awey  alle Mennes sunnes: also wisliche lord * čat il[k]e fyf welles, čat
of či blessede bodi * sprongen o blode, my soule mote wasschen * of alle maner
sunnes, čat [it] I-fuiled is wič * čorw my fyf wittes; of al čat ichaue amis *
se¨en wič myn e¨en, herd wič myn Eren * or tasted wič Mouče, or elles eny
wyse a-gult * in sunfol speche, or lučerliche lyked * in sauor of neose, and čat
ichaue wič eny lyme * misliche feled, and wič my flesch sunget * in eny kunnes
wyse. Let čy woundes hele * če woundes of my soule; či deč sle in me flesch_liche 
lykynge, worldliche leetes * and bodiliche lustes, and make me lyuen in če *
liuinde lord, čat I be to če world ded * and a-lyue to če; so čat I mai verrey_liche
 * sigge wič če apostle, Paulus: Viuo ego, iam non ego, viuit autem in me *
Christus, "I liue not Ich * but Crist lyueč in me". éat is Poules wordes * and
čus for to siggen: in liue not in lyue  čat I liuede: but Crist liueč in me * čorw
wonyinde grace, čat from deč of sunne * me torneč and quikneč * to lyf čat is
blisful * of gostliche hele, ffrom alle worldliche loue * & fleschliche lustes  al
one forto lyuen * in likyng of Crist.  A deore lord čin ore * wel weore him
bigon, čat feled in his soule * čat seli word to siggen; to goderhele weore he
boren  * & to muche blisse: for eueri grome were him gome, & eueri wo winne.

   |r<b> A Milde Marie * moder of Merci, socour of serweful * and cumfort of care;
Nartou lodesterre to alle čo čat in če s‚‚ Of čis worldes anguissche * seilen and
faren? éou čat art qween of angeles, ladi of alle schaftes; to whom is bitakene *
če cure and če cumfort * of hem čat hem felen * caytif wrecches.  ¨e čat in
hor owne e¨en * seon hem-self wrecches, and sechen čin helpe * wič trust hope
of herte; in čin aduocatye is put * če cause of vre sunnes, to stonden at domes_day
 * vr aller Iugges mooder, in help & in Meyntenaunce * of vre soule-hele.
 éenk heer on čis wrecche * Moder and Mayden, čat fulleč če tofote * in hope
of čin helpe, cryinde reučely * after či grace. Pese me ladi, for či muchele
merci, to či derworče sone * čat Ichaue wič sunne * schomeliche and lihtliche *
so fele tyme a-gulte.  Mi sunnes ben so gastliche  grisliche and grete; makeč
me so wlatsum * and stinkinde foule: čat I ne dar him neih¨en * ne folwe my
neode. I haue wič hem willes * my soule forschupped: from če liknesse of
god * to če deuel of helle; wraččed haue I willes * čorw fulče of my sunne *
mi makere mi buggere  čat bou¨te me so deore: wič his derworče deč * from
čraldam of helle; čat wolde račer suffre * to dyen on Roode, čen to čolien in
his siht * če wlatynge of sunne.  Him-self sou¨te my pes * in myn owne gultes,
as his hedde be če gult * moni tyme and ofte: wič sturyng of my concience *
& preching of wyse; wič hard wrake čat I sau¨ * of očer mennes sunnes; wič
bi-heste of blisse * & vnimete mede, čat holi writ vs be-hat * ¨if we leten sunne;
wič ¨iftus of grace * bodiliche & gostliche, anentes worldliche weole * to don al
my wille, and to schilde me from myn enemy  čat I haue ay folewed * and ¨iue



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me to his wille * and to his lučer lore * and flowen f[ro] če loue of him * my der_worče 
lord god: čat wič his derworče blod  bou¨te me so deore. He wusch
me wič cristendam * of Adames sunne, and I me fuylede sičen  mony-fold worse;
he helede my soule * čat woundet was čenne éorw myn eldres gult  ofe Adam
& Eue, and I haue slayn hit al out |r... , čat I haue feole tyme wrou¨t * and
longe ley¨en čer-inne.  Sičen čorw his grace * he prented in my soule: če
ymage of him-selue, and I enprented aboue: če liknesse of helle. Allas, my
deore ladi, allas what haue I don!  hou haue I chaunged čat prente * and dampned
my-seluen!  Allas čat euere I was so wood * so foule for to fallen! čat me
ne schomede not * to worche čat fulče: čat is me non so gryslich * and schome_ful 
to nempne! Allas whi ne dredde i not * his sute and his werkes, čat is me
now so dredful * to nempnen his nome! He fel willes * čat furst fel foule, but
wič-outen knowyng * or warnyng of wreche; ac I was war čerbi * and bi mony
očure, bi warnyng and wissyng * on mony-maner halue, and fel in če selue *
and in moni mo. Hee fel in pruide * čat hedde sum matere, sičen čat he was
so feir * and so briht an angel; and I fel in če selue * wič-outen eny matere,
čat nou¨t haue of my-self * but sunne and flesches fulče. He fel ones * and I
fel feole sičes. He a¨eyn his makere * and I a¨eyn my makere * and myn eft
makere * a¨eynes my lord: čat bou¨te me wič his herte blod  and ¨af me al
him-seluen. He forsok vr lord god * čat suffrede him to gulten, and wič-outen
sparyng * drof him al to wreche; and I forsok čat ilke lord * čat letteč my
gultus, and secheč me and folweče me, whon so euere I from him fle, and calleč
me loueliche * to ¨ift of his grace.  Allas allas nou fynde I me grisloker in
my gultes, čen če grislihed of him * čat helle gryseč offe.  Allas ¨if I seo
my-self * I ne may soffre my-self; and ¨if i ne seo my-self nou¨t * čenne gyle I
my-self |r.... čen stynkinde careyne, and muche more wlatsum * bifore godes face:
čen eny fulče so foul * čat eny mon may čenken; so čat me gryseč of my_self
 * and wlate of my fulče; čat I ne may soffre mi-self * čat wrou¨te haue al
čis serwe. A lord čyn ore, čat I may sike sore! Whi ne griseč of me * boče
my mete and my drynk, my schroud and al očer čing  čat me scholde helpe?
Hou may rihtwysnesse čole |r.... čat čer ne riseč a¨eyn me * alle čyne schaftes,
wič schome & wič schendschupe * wič gounyng & wič spornyng, to fihten on
čis traytur * čis tiraunt and čis tormentor, čat hač al his schappere * so fouliche
dispiset?  Whi nam I hunted wič hem * foule as a dogge? For čei mowe
alle crie * and siggen in heore kuynde: "éees is če foule corselyng * čat hač vr
aller makere * čat maade vs to his worschupe * so schomeliche offendet; čat
vseč vs in his werkes * to schome of vr lord.  éees is he čat more bey¨ * in
wille & in werk, to če deueles tollyng * čen to godes drawyng, and more hač
rewarde  to če deueles gyle, čen to godes benfe¨ * čat bou¨t him on Rode;
and hedde more likyng * in če Malice of če deuel, čen he hedde delyt * in
Godes goodnesse; and ches muchel račere * to beo če deueles cundle, čen wič
endeles lyf * godes child of heuene.  Whon god daunselede  him muchel * &
worschuped him feyre: he ne set hit at nou¨t * ne dredde not his wreche; but
more dredde to wraččen * a worldliche wrecche: čen schomeliche offenden * god
čat him wrou¨te; and more was aschomet * to don in monnes siht an ečeliche



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truifye  of vnsittyng čing: čen mony a foul sunne  in siht of god almi¨ti.
 More him delyted  forte enbrace Mock, and styngk of worldliche Mok čat
gyleč so foule, čen bačen in če lykyng * & in če loue-clupping, in če brennynge
loue * of če holygost.  Al-beo čat on defendet * and a¨eyn če lawe, and čat
očur nomeliche * I-¨iuen vs in heste. éat on is wonnen wič swynk * & wič
muchel anguissche, and endeč atte laste * wič ¨eldyng of wreche; Trauayle če
wynnyng, drede in če keping, serwe in če leosyng * and helle at če ende.  éat
očur nis not so deore a-bouht * bute is ful muche menskeful, wič waxinde likyng *
& bodiliche fyndyng, & bringeč atte laste endeles blisse.

   |r<b> God seič hit him-self * čat hose secheč him furst, & ouer al očur čing *
askeč his blisse, al čat him be-houeč * to bodiliche neode, schal be graunted
če[r]-wič  and ¨iuen in čat boone - Luc.: Querite primum regnum dei &c. // éis
is he čat al day * torneč god his hindewine, and hertliche louteč * to cluppe
worldes dweole.  éis is čat blynde wrecche * čat in his owne e¨en Weneč
him so vertuous * & is ful of vices; leeteč him feir and freoly * and hač če
deueles liknesse; and weneč čat he beo witti * and al ful of slei¨če: and lokeč
on his chaffare * čat he is afolte, čat sold hač his soule * for stinkynde lustes,
and chaungeč god for če deuel * and heuene for helle. He halt him ful dou¨ti,
stalworče & hardi, and al day is ouercomen * of him čat hač no mi¨te Forte
wič-stonde če moste wrecche of če world: čat wolde a¨eyn him fihte. He leteč
him gentil  and is če deueles čral, and demeč hem wrecches * and makeč hem
his harlotes, čat ben so gentil of blod * čat god is heore fader. éus he lokeč
him-self * wič a fals e¨e, seoč čat čat is nou¨t * and demeč al wrong. Hit is
če deueles Mirour * čat he in lokeč, and če fendes argumens * čat him činkeč
resouns, čat he bobbeč him wič * and ledeč as him lykeč." A Ihesu Crist čin
ore, hou schal I euer dry¨en * to čenken on či domes: a¨eynes my gultes * čat
alle čyne schaftes * čus harde mouwen acusen? And not onliche čus, but ¨it mowe
čei cri¨en * and siggen in heore wyse:  "éees is če deueles Maumet, čat hač
vs alle wrongliche Vsed in his werkes * a¨eynes vr kuynde. He hedde godes
liknesse * and torned him-self out of čat In to če liknesse * of vch of vs alle;
he is more eorčly * čen euer was eorče, fikelore čen če wynt, more veyn čen
is če eir, hattore in his lustes * čen is če fuir čat brenneč; hardore čen eny
ston of wikkede herte: a¨ein his euencristne * čat Crist representen; caldore of
charite * čen forst in his kuynde.  What schal I more siggen? he ne dredde
not god * ne mon he ne louede, but mengede his owne wikkednesse * among moni
očure, and dude čat in him was * ladde hem his weies, and was to hem en_saumple
 * and ledere to synne, wič vnclene speches  wič lecherous lokynges,
wič schrewede dedes * and mony lučer leetes.  Ne čhou¨te him nou¨t inouh *
čat godes deč on Roode Weore lost anontes him-self * but anontes mony mo,
and dude čat in him was  as če deueles promotour * and godes oune traytor,
to leden hem to sunne. He bar him as he weore a god * sičen čat be nolde
Beo ilad bi godes wille * ne bi no lawe, but as him lyked him-self * a¨eyn godes
hestes Strayen out of lawe * in wrong and in outrage, as mon al laweles: & don
what him luste.  żif God ne dude for him * al čat he wolde: he gruyned
a¨eynes him * as čau¨ he weore his knawe; and ¨if he eny tyme * letted for [t]o



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sunne, hit was not for godes loue * but for Monnes drede, or for bodiliche harm:
or worldliche enchesun. Boče of goode and of euel: he wolde be loued, as čei¨
he weore god self  of whom alle čing čat is, boče goode an vuel, is ordeynt
for goode.  What schal I of him * more speke? his pruide passeč Lucifer * čat
fel into helle; his gult Adames gult * čat cast him out of paradis, and nou¨t
onliche him  but alle monkuynde. For čey hedde muchel čat hem drowe * to
be proud offe, and he nedde but wrecchednesse: čat scholde him wičdrawe."
Allas my foule fulče: and my muchel vnsleihče! What schal I nou to rede?
whoder schal I now gon? Wher schal I me beo-turnen  nou alle čing is čus
risen * a¨eynes me one: and wondreč čus on me?.  A¨eynes alle schaftes: haue
I mis-taken, and my deore lord god: lučurliche dispiset, and alle his holy
angeles: greuousliche I-erred, and alle his holy halewen: foule deshonoured, and
myn euencristne: in mony maner greued, and alle creatures: haue I mis-vset.
Anselmus. A serwe and sikyng, cri¨ing & gronyng, wher be ¨e ryue: ¨if če here
faylen?  wher be ¨e feruent: ¨if ¨e heere slaken? Nou ne wot I whoderward *
l may me best bi-tornen, ffor I haue maked me fon: in alle kunnes halue.  Allas
allas my lord god  stured is to wračče, and no čing ne haue I me laft * čat
al nis offendet: čat schold me helpe * or eny good wille.  żif I ha wraččed
če sone, nis če moder erred? And ¨if če Mooder be wroč, hou is če sone
quemed? Who schal pese me wič če sone  *¨if če Moder beo my fo?  Or who schal me geten če Moder loue * ¨if če sone me hate?  But deore lord
of Merci * čat art al merci, and čou his deore Mooder * čat art ful of grace:
¨if I haue ow boče a-gult * ne be ¨e ful of Merci? And wherto schulde merci *
¨if gultus ne weore?  Schal če Malice of myn euel * passen oure goodnesse?
or alle myne sunnes: ben more čen oure Milce?  Ne art čou lord bi-come
mon * and taken hast vr kuynde? And čou my deore ladi, bicomen art his
Mooder?  and hast al či menske * in heuene & in eorče, for resun of sunful *
and wreche to slaken?  éou lord bicome mon * and a Mylde Maidenes barn,
čat hard deč and schendful: čoledest for čyn enemys; and čou his deore Mooder *
wič Maydenes menske, če swerd of či peyne: čurlede či soule - animam tuam
pertransiuit gladius. And čat wolde če čole * for Merci al-one: to sechen hem
čat weoren at-rei¨t  and drawen hem čat fledden.  And I čat seche Merci
and truste in ¨or Merci, and knoweleche my gult * wič sore herte-sykes, schulde
fayle Merci * čer welle is of Merci, čat is to alle synful * so ryf and so large?
 Wher is čenne čat word * of cumfort & blisse, čat čou seidest či-self * der_worče 
lord: Nolo mortem peccatoris, "I nul not, čou seist, če deč of če synful,
but I wole he turne * and stunte of his sunne, and ryse to my grace * in lyf
wič-outen ende". And čat also čou seist: In quacumque hora ingemuerit, saluus
erit, "Whon so euere če sunful * forčinkeč his sunne, & wilneč for to stunten,
anon he schal be saued"?  Ne seidest čou not lord * to če čeef on Roode,
čat euer seččen he couče * hedde I-vsed čefče, čat in če selue day * he scholde
ben in blisse? and for no more decert  but for he kneu¨ his gultes, and če
for his saueour  & asked či Merci? Ne was he put in no delay * to ligge longe
in peyne, but seidest so redily * wič so mylde steuene: Hodie mecum eris in para_dyso.
Nart čou derworče lord * če Merciable ffader, čat čou liknest če to * as



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telleč če gospel,  čat whon so euere če lučer sone * beo he neuer so gulti,
éenkeč in his herte * to seche či Merci: anon čou seost him a-fer * in čat
ilke čou¨t, and eornest a¨eynest him * wonderliche swiče, and er he speke eny
word * but in če čou¨t al-one, so čat hit be studefast  ande wil for to rysen,
 éou fallest aboute his nekke * and cluppest him & cussest, wič chere ful blis_ful
 * & welcomest him hom, and clepest alle frendes  and makest a feste, slest
če fatte feste-calf  for či sone sake, and biddest hem beo glade * and bliče
blissen wič če, čat či sone is founden * čat čou heddest loren - Occurrit filio
prodigo videns eum a longe. And whon čow heng on Rode * preyedest to či
ffader * for čat ilke traytors * čat duden če to če deč: Pater ignosce illis,
quia nesciunt quid faciunt. And hedden alle Merci * čat hit wolden asken; and
of alle čing  most was či ¨ernyng, čat čei wolden eny wey * či merci vnder_fonge.
éat Merci is so plentiuous * so redi and so large: profred and presed *
euer ar men hit asken. For asken hit ne mai me not * ne haue čat ilke grace,
but čou hit specialich * put hit in vr wille. And ¨it of alle činge  čen furstest
čou most * aftur heor soulus * čat merci for-soken. Ne art čou lord vr fader,
and maked vs hast čin eires * of či grete blisse, and in če pater noster * biddest
clepe če so, and čat we asken of če * al čat vs likeč, and čat not luitel * but
al hol či-seluen, wič al čat vs nedeč  to bodi and to soule?  Hou schulde
euere če child * failen of his askyng: anentes such a ffader * čat muchel more
loueč če chiId, čen he doč his owne bodi * or deeč če child him-seluen? Nai
sikerliche nay * ne may he neuer faylen Of čat or better čerfore, but ¨if hit beo
mis-asked.  And al-beo čou vr ffader  Lord in persone, of če ffader čou art
bicome vr bročer  in persone of Crist; vr Iuge & vr domes-mon * čat al če
world schal demen, art bi-comen vr bročer  of flesch and of blod.  And sei(st)
derworče lord * čorw če prophete, as fader al ful of loue * wordes so swete:
Numquid potest mater obliuisci filii vteri sui: & si illa obliuiscatur, ego non obli_uiscar 
tui,  "éou¨ če moder mi¨te for-¨eten * če child čat heo bar, čou ne
mai¨t for¨ite mon * čat wole to če callen"; but seist čat al či likynge * & al
či delices, euer is wič vs for to wone * and dwelle wič mon - Salomon: Delicie
mee, esse cum filiis hominum.

   |r<b> A čou Blisful moder * čat art vr oune Moder, čou ne askest neuer wreche *
of no monnus sunnes, but were če gult neuer so gret * ne sunnes so monye,
askest ay merci * wič moderliche reuče; and čerfore bicome čou * Ihesu Cristes
moder, & moder of sunfole * to bringen hem to grace. How scholde I desa_fyen
 * to fallen in ¨or grace: čat am ¨ou boče so sibbe * ¨oure sone and ¨or
bročur, and čou lord my Iuge * and myn oune bročer, and čou ladi my Moder *
and my Iugges Modur, and of če selue Iuge * asignet to my counseil, to be myn 
aduocatrix * beo-fore him in če dom!  Wher may be grace  *¨if heer beo
reddour; or eny hope founden * ¨if hit heere fayle? hou scholde I euer dreden *
to fynden alle fauour, and vnimete merci * bi-fore so sib a Iuge,  éat haueč
me so frendly  ¨if čat I seche merci * while tyme is of merci * bi-tau¨t so leof
an helpe?  Who schal my cause sauen * ¨if heo ne may suffisen, čat hač hit
vndertaken  čat and alle suche, and hač hit of offyse  for sunfol to causen:
and is če Iuge hire owne * to forčeren al hir wille?



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   |r<b> éEnk on či Caytyf * lord God almihti, and čou his Mylde Mooder * čat ben
so ful of Merci; čow Lord ffauerynde * and čou ladi be-sechinde; let me neuer
faylen * čat I Merci ne fynde; or elles sei me where * is eny of more Merci, and
more mihtful čen ¨e * and largore of grace,  éat in ¨our defaute * whon ¨e
me forsaken, schul my neode beeten * and graunten my bone.  But sičen onliche
in ow * & in non nočur, is welle of alle Merci * čat euermore floweč: ffor čat
muchel Merci * clanse my soule, and wasch hit of čat fulče * čat hit is fuyled
wič:  čat I čorw or grace * askape čat wreche, čat is me worčiliche for
gult of my dedes; and schild me from čat serwes * nou and euer-more, čat beč
to če dampnede * greyčed in helle *; čat I wič alle čo čat ben  blisful in heuene,
may ow boče blessen * ay wič-outen ende, amen.

   |r<b> Ihesu my derworče lord * Ihesu myn oune Fader; swete Ihesu heuene kyng,
mi druri my derlyng, mi deoring mi louyng, myn hony-brid my swetyng; myn
hele & myn hony-ter, min hony-lyf min halewy. Swettore art čou čen hony 
or Milk in Mouče, Meode Meč or pi¨ement * maad wič spices swete, or eny
lykinde licour  čat ou¨wher may be founden. Ho ne may loue lord * či leoue
lofsum leore? What herte is so ouer-hard * čat ne may to-melte, in če monyg
of če  loueliche lord? And ho ne may loue če * swete Ihesu? For in-wič če_selue 
aren * alle činges gedered, čat euer may maken eny mon * loueworč to
očer.  Feirnesse, louesum leor, flesch whit vnder schroud, makeč mony mon
beo bi-loued * and če more deore.  Summe freodam & largesse * čat leuere is:
menskeliche to ¨iuen * čen quedliche to wič-holden.  Summe wit and wis_dam
 * and hap of če world.  Summe Miht and strengče * to ben kud Kene
in fiht * his riht to defenden.  Summe nobleye & hendelek * and gentrise of
kuynde.  Summe gret Cortesye * and ločles leetes.  Summe mylde and
Mekenesse * & deboner herte, wič swete louereden * and godliche dedes.  And
¨it ouer alle čeose * kuynde mest; sibbe frendes * vchon louen očur. Now my
derworče loue * my swete lyf my lykyng, my lonelichest leof * myn herte and
myn halewy, mi longyng mi mournyng * mi soule swetnesse: čou art lufsum of
leor * mi swete Ihesu; čow art also schene * čat alle angeles lyf: is to biholden *
či loueliche face.  For či leor is so briht * and vnimete lofsum, čat ¨if če
for-wariede * čat wallen in helle, mihten hit [se] wič e¨en * and loken čer-onne, al
čat pyninde pich * čat čei wallen Inne, ne wolde hem činke * bote a softe bač 
bačinge;  ffor ¨if hit so mihte beo * derworče lord, leuere hem were euer-more *
in wo forte dwelle, and on či lofsum leor  euer-more to loke, čen in alle blisse
ben * euer wič-outen ende, and of čat bri¨t blisful leor * forgon čat swete sihte.
 éou art so schene & so briht * čat če sonne weore desk, ¨if hit to či blisful
leor  mihte ben I-euenet.  żif I wol loue eny mon * for his feirnesse, forsoče
derworče lord * I wol loue če, mi leoue blessede lord: moder-sone feyrest, of
alle čing swettest * founden in tast.  A swete Ihesu gode leof * let me beo či ser_uaunt,
and lere me for to loue če  louynde lord, čat onliche če loue of če * be
euer al my likyng, mi ¨eornyng mi longyng, mi čou¨t and al mi worching. Amen.

   |r<b> BOte my swete lord * for čat sibbe frendes Kyndeliche loueč hem * vchon
to očer, čou cločedest če wič oure flesch * mon boren of wommon; čou toke



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of hire swete flesch  wič-outen hire wemmyng * monkuynde follich, to čole
al čat mon mai čole, and don al čat mon doč * wič-oute synne one, and bicom
vr bročur * of Fader and of Mooder, to maken hol [loue] vnbeden * bituenen vs alle.
 Who is čenne čat ne may * & ou¨te to be kuynde, to louen his oune bročur *
of flesch and of blod?  Nou my swete Ihesu * my derworče bročur: my sibbe
kun haue I leeued * for če loue of če, and čei¨ heo me forsaken * ne reccheč
me nočing, whiles čat I mai haue če * al one for hem alle.  For ¨if I če
haue * what scholde I more asken? I nouh čat me neod is * ne may me frendes
lakken. éou art me more čen Fader * more čen Moder; Bročur or Suster * or
eny worldliche frend, nou¨t aren hem to telle * a¨ein če al one. A swete Ihesu *
mi derworče bročer, of flesch and of blod  of fader & of moder:  Mi swete
derworče lord * let me beo či seruaunt, & teche me forte loue če * benyngne
lord, čat onliche če loue of če * beo al my likyng.  Wel artou swete * and
louelich ouur alle, ffor in če one is founden * če pris of alle beute, če pris of
al richesse * of loue and of largesse, of wit & of wisdam * of miht and of strengče.
Io če is pris of sibreden * & of alle frendschupe, of al loueliche čing * čat mon
may wič [in] loue ben. But ouer al očur čing * čat makeč če so louelich, & so
loueworč to me  my derworče lord, vnimete more: čin ouerharde hurtes, či
schome and či woundes * či pyne & či passiouns, či deore deč on Roode * čat
was so schendful for me; heo asken al hol my loue * and reuen al myn herte.
A swete Ihesu leoue lyf * let me beo či seruaunt, and lere me forte loue če *
louynde lord, čat onliche če loue of če  beo euer al my likyng, mi ¨eornyng
and my longyng, my čou¨t & al mi worching. amen.

   |r<b> Bote moni for richesse * lemmon cheoseč; ffor eueriwher mai men * wič
catel loue chepen.  Bot is čer eny Ricchore čen čou * my leue lyf my lemmon,
čat richeliche regnest * in heuene & in eorče? éou art kud Cayser * čat al čis
world weldeč; ffor as če prophete seič * Dauid in his psalme: Domini est terra
& plenitudo eius,"čin is če eorče * and al čat čer-in woneč". čin is če
heuene and al čat čerin lyueč; čin is al če wyde world * and at čat čer is
inne.  Al is čin my swetyng * and al čow wolt hit ¨eue me, ¨if I wič al myn
herte * al-one wol če. But čou lord či-seluen * art wič-outen ende, vnymete
more worč * čen ben alle čeose. éerfore wol I loue če * my leue lyf my deore,
and al-one for či loue * alle činges leten, čat mihte myn herte * from či loue
leden, or ben encheson čerof * to louen če če lasse, [A swete Ihesu &c.]

   |r<b> BOte what is Richesse worč  or muche forto welden, čer wič-outen largesse *
freodam lakkeč? And ho is freore čen čou * or largore of ¨ifte, čat furst
madest al čis world * and ¨eue hit to my wille. éow ¨eue  me such lordschupe
ouer alle či schaftes, and puttest vnder my feet * al čat čou schope. But I hit
wikkedliche * fordude * čoru my foule synnes. And čou for či freodam * ¨af for
me či-selue, to leese me from čraldam * čat I was put inne.  żif I eny čenne
wole * for largesse louen, če al one wol I louen * swete Ihesu. For očure čat
ben large men * and corteis I-kudde, ¨iuen of heore goodes * after čat hem
lykeč: but čou sweete Ihesu * largest of alle, ne ¨euest not one of či good * to
wouwe wič či lemmon, bote [¨eue]  či-self for me * in prys of my soule, čat



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čin owne herte-blood * ne woldest not wičholden. So derworče dreweri  ne
so deore ¨ifte, ne ¨af neuer in čis world * lemmon to očur. And also čat čou
for me ¨af so čy-seluen, čou hast me hi¨ed to če * and ¨af me al či-seluen,
to sitten on či riht hond * coround in či riche, wič euer-lykynde loue * to regnen
in blisse.  Who is čenne largore  čen čou art of ¨ifte, or so loue-worči * [as
čou] swete Ihesu? Wher may me eny loue * so worčiliche setten, whose secheč
eny čing * čat eny loue askeč, as on če my lemmon * čat art loue-welle,
and ¨eldest alle čat če louen * wellynde stremes? A swete Ihesu &c.

   |r<b> But largesse is luyte werč * and luyte loue worči, čat riht rulynde wit * and
wisdam wonteč. żif I wol eny čenne loue * for wit or for wisdam, čen wol i
loue [če] * swete lhesu; for či wit is wonderful * and wič-outen make.  éou art
wisdam i-clept * and wit of či fader; ffor he čorw čat wisdam made * boče heuene
and eorče, and als his swete willes was * al čis world wrou¨te, schop če sonne
and če see * and alle maner schaftes, and al he dihte wonderliche  as hit best
semede. In-wič če my leue lyf * is welle of alle wisdam, čat hač so wonder_liche 
wit  sprad so wyde-where: al čat is and euer was * and euer schal be_tyden,
al hit is before-hond * to či wit knowen. Ne may čer-wič no wisdam *
in al čis world be founden, bute hit of čat welle * of či wit streme.  A swete
Ihesu swete lef * swettest ouer alle, ¨if me wit to loue če, let me beo či seruaunt,
čat I euere serue če and teche me forte qweme če * louynde lord, so čat on_lich 
či loue be euer al my likyng.q

   |r<b> BOte mony mon for strengče * and mony for his hardischupe, is ofte muchel
i-leten of * and loued and honoured. And is eny so hardi, so bold and so
dou¨ti: as čou art my leue lyf * founden in a-say? Nay forsoče swete lef * čou
berest če pris of all; for čow či-self al one * ne dreddest not čyn oune bodi,
to fihten a-¨eyn alle * če deuelen of helle; če w¨uche of hem alle * so is lest
lodlich, mi¨te he him schewen * [in] če makyng čat he is, all scholde ben a_gast
 * and grysen of him one, ffor no mon mihte him i-seo * and in his wit wone,
but ¨if či grace special * baldes his herte. éou art ¨it čer-wič * so vnymete
mihti, čat wič [či] deore hondes * nayled on Roode, čou bounde helle-dogges *
and raftes hem heore preye, čat čei faste helden * for Adames sunne; and as a
kene kempe * robbedest helle, and laddest out či deore * leef * čat is monnes
soule, to či bri¨te boure * ful of alle blisse, to wonen in či clupping * euer
wič-outen ende.  And čerfore ¨if me lykeč * stalworče lemmon, louen čenne
wol I če * louely Ihesu, čat art al mihti * and strengest of alle. Strengče me
to loue če * [swete Ihesu], čat al my feblesse mai¨t * strengčen at či wille, and
wič čin hei¨e hardinesse * bi ni¨tes and bi dayes, a¨eyn my wičerwines * bolden
mi soule. A swete Ihesu mi¨ti leof * strengest of alle, strengče me to loue če,
let me beo či seruant,  *derworče lord, &c.

   |r<b> Noble men and gentil * and of hei¨ kuynde: mony wimmen leeten  menske
forte loue. A swete Ihesu Merci * on what herre mon, mai I sette my loue * ¨if
čat I če lete? Wher is eny gentilore * čen či-self founden? éou art čat ilke
kynges sone * čat čis world weldeč, and kyng wič či ffader * kyng of alle



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kynges, and lord al-mi¨ti  lord of alle lordes. And ¨it art čow ouer čis * boren
of mylde Marie, of Dauides kunreden * če kyng of Abrahames blod. Of herre
cunreden čen čou art * nis non vnder sonne. Louen wol I čenne če * swete
Ihesu, as če gentileste leof * čat euer was in eorče, čat neuer was no lac * ne
last wič I-founden; and čat com če nomeliche * of kuynde of či fader, of whom
is al gentilrie  * and cortesye sprongen. Let me be či seruaunt * gentil and hende,
and lere me forte loue če * my derworče lord, so čat in če loue of če * my
lyking and my Ioye, wičouten eny očur mong * euer be rooted fast.

   |r<b> MEkenesse and myldeschupe * are swete loue-tacches, and makeč ofte mony
mon * leof and dere. And čou Ihesu my leoue leof * for či muchele Mekenesse,
as witnesseč holi writ * to lomb were čou euenet. For a¨eyn alle schomes &
serwes * čat men duden če, neuer ne opnedest čou či mouč * to grucchen a¨eyn.
And ¨it to eken al čat * al če schome & sunne, čat synful wrecches of čis world *
vche day recheles * don a¨eyn či godhed * as čou no god ne were, čou čolest
al myldelich, and takest hit lihtlich, ne takest not sodeynlich * wreche of vr
gultes; but čorw či muchele myldeschupe  abydest vs longe, euer sechinde loue *
& beodyng of grace. And čerfore my lemmon * my Ioye & my blisse, euer glad
mai I ben * & blisful to wisse, če false murčes of čis world * to leuen & misse,
& euer resten in če * to cluppen & cusse. A swete

   |r<b> Ihesu my leoue leof * my loueliche lemmon, mi derworče derlyng * mi soule
swetnesse:  čreo foos fihten  a¨eynes me faste: če false world and my flesch *
če čridde is če deuel;  če world to make me fals * and tolle me to čefče;
 mi flesch to mony fulčes * of vntounes lustes;  ée deuel wič his sleihčes 
and wič his queynte crokes, to trappe me ločliche  to drawe me to helle. And
for I was so ouer-arwh * and wok of my-selue, čei be-segede me * and kene
besetten: And maden me mony a res * wič grennynde beere, fful grimme and ful
grisly * as wolues as hit weore; wenden in heore wyse * wič sum kunnes ginne,
wič a poynt of chekmat * comen me wič-inne; and forsoče ful neih * hedde i
foule fallen, bi-trapped in heore clokes * and cau¨t til heore preye. And so dude
I sikerly * čorw my foule sunne, so fer čat I hedde * be worči to helle, ne
hedde onliche i-ben * čin vnymete Merci, čat euer is so redi * and či swete
grace; čat after long abode * whiles I lay in sunne, and wolde not arysen * for
non of či callynges, ne for či milde wouwynges * čat čou čenne madest, al [min]
vnčonkes * derworče lord, drouh me from myn enemy, so freoly & so frendly,
čat I so wrecchedly * folewode so faste.  éat euer beo čou blessed * in heuene
and in eorče, hei¨ed and heried * of al čat čou schope! for whon če bale was
most * čen was če bote next; če grace of če holigost * hit taylede so. For
whonne čou se¨e hit beo so * čat I ne wolde arysen, ne my-self stonden * a¨eynes
my foos, ne blenchen heore wyles, heore crokes and heore gyles, but slou¨ slug_ginde 
lyen * slumbrinde in sunne:  čenne come čou my leof * my lemmon my
deore, wič liht leytinde loue * to seche me here.  éou felle for me gostly
from heuene to eorče, and ruddest me raply * of al čat čer was; ¨if I ly¨e lodly *
čou reysedest me redily, and ¨if I fullynde was * čou breyde me a¨eyn.  At
če poynt of my fal * whon I most dradde, čou kuddest če quikly * to make res_cous.



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And al fihte čou čus * vche day neowe, to wite me and were me  in
gostliche weorre.  éou vnderfonge bodiliche * for me for to fihten, here in world_liche 
lyf * a¨eynes hem alle:  wič pouert and wič schome * a¨eyn če saut of
če world; wič peyne & wič passion * a¨eyn če flesches lustes; wič louhnesse and
Mekenesse * wič loue and studefastnesse, a¨eyn če čridde fo če fend: and al
čou ouercome.  And tau¨test me beo či-self * & sendest me mi¨te, forto
weorre wič hem * in če selue wyse, čat I ne dredde meschef: ne recchen of
worldlich wo, of seknesse bodiliche * or gostlich fondynge, wrong of lučer
monnes werk * or of wikked moučes, of schome or of schendschupe * wič-oute
mi gult, but euer stonde wič če * in studefast herte, and čole čonkyndeliche *
al čat čou sendest. For alle suche bales * hose riht kennes, as witnesseč holy
writ  beoč toknes of blisse - Iacobus: Omne gaudium existimate, fratres, cum
in variis temptacionibus incideritis. éer art čou redilich * and stondest bi-sydes:
wič alle čat beč so biset * and troubled in care / or in anguisse * or wandreč
wawes Of čis worldly s‚‚ * seilen and faren; / či-self steerest če schip * & ledest
to če hauene Of euer-lastynde pes * čer alle weoles aren. / and art in vvh a
such fiht * in če vanwarde, & makest scheld of či-self * či lemmon to sparen. //
Now mi dere lemmon * whonne hit so fareč / čat hose harde be stond * haueč
če to feere, / euer wolde I fihten * and seilen in care / wič eni worldliche wo *
to haue če so neere. / Euer-lastinde fiht * leuer me ware. / to ben so sikerlich *
scheld at či baneere, / čen after fikelynde weole * for a gynge fare, / and leuen
če my lemmon * my derlyng my dere.  A my deore lemmon * whil I če harde
cluppe, wič loue-likynde čou¨t * lastinde in herte, / al siker am I schild * a¨eyn
čat me werren, ne čar i dreden here res * ne beo čei neuer so smerte. / éer
wol I resten * and taken my truwe, či-self stoppest my foos * and makest hem
to sturte, / and so me witerliche witest * euer while i dwelle, of heore ferliche
affrayes * čat comen ouerčhwerte. // A mi swete lemmon * my derlyng my deore, /
hold euer my čou¨t * in siht of či chere, / čat I ne flitte če from * in fiht čat
is here, / but euer schild me wič či-self * to fiht in či feere.  Mi swetyng
mi derlyng, min hony-brid mi luffyng, swettest of alle čing: ¨if me čat lastyng /
of či loue-likyng. Do me for to serue če, lere me forte loue če * lonynde
lord; so čat onliche či loue * be al my likyng.

   |r<b> A Ihesu my swete loue * čat čou art wondur riche, as al-weldinde lord * in
heuene and in eorče: and pore čenne čou bi-come * for me čat am so wrec_ched,
whon čou in či childhod * weore leyd in če cracche; schend čou weore
and schomed * of wikked mennes moučes, fondet after wič če fend * on fele
cunne wyse, and sičen atte laste * schendfuliche & schomeliche, wič strong
deč & pyneful * hongede on če Roode.  Pore were čou forst boren * of či
leue mooder, čat mayden is and moder * of če čat art hire fader. For in če
borwh of Bethleem * ne fonde čou no leuče, wher in či Bury-tyd * čou mihtest
če resten, but in a wouhles hous * a-midde če strete, čat was a symple
refuit * in so cold a tyme. éer weore čou wounden * and swačeled in Ragges,
and after coldliche i-leyd * in a beestes Crubbe. So woldest čou be conuer_saunt
 * and comuyn wič bestes, to maken vs caytyues * čat beestlich liuen



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heere, wič či-self conuersaunt  in heuene-riche blisse. éus poreliche bi-gunne
čou * Ihesu my swete lemmon, for to lede či lyf * in londe for me. // But whon
čou eldore weore * čow wox more pore. For furst in či childhod * čou heddest
to či foode / če Milk of či mooder brest * če Maydenes pappe, and či Moder
redi * euer whon čou woldest, & whon čou sore weptest * to stille če čerwič:
 But whon čou eldore was: čou čat alle feddest, boče foules in če flyht * &
fissches in če flod, men & alle beestes * čat heere lyf leden, čoledest for
defaute of mete * mony hote honger, in bote of vre sunne * as telleč holy
writ.  And čou čat če heuene  and al čis world wrou¨test, ne heddest in
al čis wyde world * whon čou scholdest dyen, wher-on čou mi¨test * čin holy
hed resten.  But euer bi-foren heddest čou * in ¨ouče and in elde, wher-wič
čou mihtest * hulen čin holy bones.  But atte laste of či lyf * in či meste
neode, whon čou for me so reučly  heng vppon če Roode, čer ne heddest
čou so muchel * of al čis worldes wynne, wher-wič čin holy bodi * čou mihtest
inne folden.  Al čus my swete lemmon  pore čou were či-seluen, & to
pouert of čis world * sannest čow če toke. Pouert čow louedest  and pouert
čou tau¨test, and treweli čou be-hi¨test * čin endeles blisse / to alle čat here
for či loue * pouert and pyne, Mesey[s]e and Mischeef * in pacience taken.  A
swete lord * hou scholde i ben riche / here vppon eorče: & éou my leof so pore?.
|r... as či-self weore pore * for če loue of me, for to beo riche wič če * in čin
oune blisse; ffor wič pouert & wič wo * schal me wele buggen.

But pouert wič menske * is eth forte čolen. (B)ut čou lord for my loue *
wič al čat ilke pouert, čou weore schomeliche ischent * reuyled and dispyset.
For often men če seiden * schomeful wordes / & scornful hokeres; longe weore
al to tellen. // But [more] schome čoldest čow * čat neuer sunne wrouhtest;
weore I-taken as a čeof * & brou¨t bifore lučer men, hečene houndes * fforte
be demed of hem čat art či-self demere * and Iuge of alle worldes.  And
čou lord čat art lyf * of al monkuynde, weore dempned to če deč * & čat to
schomeliche deč, and če mon-quellere * was to lyf i-saued; ffor alle čei cri¨ede
on če * so grisliche and loude: "honge Ihesu on Roode * & leese out Barraban,"
and was čat Baraban a čef * worči forte dyen, čat wič tresun in če Borwh *
hedde a mon quelled // But more schome čow čoledest my sunne for to
beeten, whon sunfol men so viliche * in či face spitten. A mi swete lemmon
my derlyng my deore, ho mihte more schome čolen * cristen or hečen, čen
čat men  so lodlich * in his face spitten? and čou in či louesum leor * čat angeles
to biholden: nare neuer folle, such schome čoledest & al če čhou¨te menske *
for če loue of me, so čat čou mi¨test wič čat foule spittyng * wassche my
soule, & maken hit louelich * & schene in či sihte. For-či čou biddest me * euer
čenke čer-vppon, and seist on čis wyse: Scito quoniam propter te mortificamur tota
die; [propter te sustinui] obprobrium, operuit confusio faciem meam "Vnderstonde,
čou seist, and čenk  čat I for če loue of če * suffre schome & bismare: schend_ful 
spittyng * of vnworči men, hečene houndes * amidde my face. And čerfore
ne dred če nou¨t * ffor če loue of me, to čole worldes schome * despyt and
wikked wordes Of wikked mennes moučes * wič-outen či gult".  And schome



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of alle schome - suffredest čou lord, whon čou weore hooged * al mooder-naked:
wič-oute cloč or clout * be-twene two čeues. Also čei seiden * če envyous
Iewes: "he is worse čen a čef * & more schome worči, and čerfore hong
him hei¨e * bi-twene hem boče, as he čat is heore mayster * & worse čen
čei".  A Ihesu my lyues loue * my derworče lemmon, herte may to-bersten *
čat čeron čenkeč folliche as hit was * in či deolful deč!  éou čat art
worschupet * of al Monkuynde, of alle bales bote * and angeles blisse: mon
for to worschupen & sauen from pyne, woldest of wikked men * čole so muche
schome.  Men speken mony tyme * of wondres čat fallen, of selcouč činges,
čat in čis world misliche * ofte be-tyden:  But čis was če moste wonder *
at euer bifel in eorče, wonder ouer wondres * sečče čis world bigon: čat on_lepi 
kuynde kyng * coround in heuene, čat schop alle schaftes * and weldeč
alle čing, to worschupen his enemys * wolde so mekelich, he čat is so loue_lich
 * honge so schomelich, bi-twene two čeues * as he were a čef.  A
swete Ihesu swete leof, tech me forte loue če * so deore as čou louedest me *
my deore lemmon. so čat onlich či loue * beo euer al my likyng, my mourning
my longyng, wič-outen eny endyng, amen.

   |r<b> But my swete lemmon  Inouh were či pouert * [&] či muchele schome *
wič-outen očer peynes. But če ne čhou¨te neuer Inou¨ * for to buggen fol_liche
 * my loue al enterliche * whil či lyf laste. / A swete Ihesu Merci; what
pris settest on me? Ne was neuere vnworči čing * half so deore abou¨t! For
al či lyf in eorče  euer was in muche swynk  for me vnworči wrecche, and
euer če lengor če more; čat bifore čin endyng * so harde čou swonk, & trauay_ledest 
so sore: čat red blod čou swatest - Factus est sudor eius sicut gutte san_guinis 
decurren[tis] in terram, ffor as seynt Luc seič * in his holy gospel: čou
weore in so strong swynk * čat či swot as blod-dropes, ron from čin holy bodi *
doun vppon če ground.  But what tonge may tellen * what herte may čenken *
for serwe or for rouče, of čat harde boffetyng, čat horlyng and defoulyng,
čat čou čoledest schomelich: at či furste takyng; whon čat Iudas Scariot *
brou¨te helle-houndes, wič treson če to taken * & bringe * til heore princes. And
hou heo če bounden * so egerlych & so faste, čat če blod sprong out * at če
fynger nayles; as holy halwen hit siggen * & writen is in boke. And bounden
če so harde * & ladde če forč ruydlich, betynde reučlich, on Bac & on scholdres:
and on vch a syde. And bi-foren če princes, buffeteden [če] & scornden * &
blyndfellede čyn e¨en, pleieden a-Bobbeč * & maden če heor fool, & spitten in
či face * mony tyme & ofte, and maden hit so wlatsum * so bleyk & so blo:
wič betyng & bustyng * and spittyng & spoutyng; wičouten eny merci: čei dihte
če so. éei grenneden vppon če * and waggeden heor heuedes * and blatten
out heore tonges and bonteden on če schomeliche * and maden če če mouwe.
Sičen by-fore Pylate * hou čow weore naked * bounden til a pyler * and scourget
so sore; so čat čow ne mi¨test * none weys wrenchen; ne heore smarte lassches *
bi none gate blenchen.  éer weore čou for my loue * wič harde knotti
scourges, swongen and beten * so smart and so sore: so čat či louely leor,
čat was so briht and so cleer, was al to-fouled and I-schent, či skin to-riuen



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and to-rent; čer stremed on vche syde a flood, of water and of red blod; čow
lord wič so meke mood  čoledest al heore wille. Sičen on čin hed was set *
a Coroune of scharpe čornes: so čat after vche a čorn * če rede blod gon
folwen *  Sičen ¨it čei beoten doun * če coroune vppon čin hed; and dres_seden 
hit and čraste, and duden hit sitte faste, so čat če scharpe čornes * wente
in to če brayn.  Setten a reod in čin hond * in stude of kynges septre, in
scorn & in hečing, and maden to če heor knelyng, and seiden "heil be čou kyng":
and spatten in či teeč. And aftur al čat vileny, ne wolde čei not be čerbi, but
lučurli & falsly * dempned če to če deč.

   |r<b> A derworče lord * what schal I nou don? Nou mai I liue no more, for
serwe and for sore: now my dere lemmon  schal vnderfonge deč. Nou mai
I Murne strongly, nou mai I wepe bitterli; nou may I syke sore * & serwen
euer-more. // A, now me leden him forč * to mount of Caluarie, to če qualm_stouwe  
to don him čere o dawe. A, my deore lemmon * he bereč če Roode_tre
: on his bare scholdre * for če loue of me; his bodi is so tendre * his bones
longe and lene; al stoupynde he goč * čat del hit is to seone.  A, mi swete
lemmon, če duntes čat čei smyte če, če serwe čat čei don če! on vche a syde
čei čreste če * forčward vnwrestly, cri¨inde hidously, to či deč hastily; & al
čou čoledest louely: for me wrecche vnworči. Lord čat art almihti, ¨if me for
či merci * muynde of čat vileny, and felyng at myn herte: či peynes hou čei
smerte. // A swete Ihesu leoue lyf, hou mony men nou folewe če * for to
wondren on če; čy frendes ben sori * and serwhfol in herte; či foos folwen
hokerly, and lyken in heore maystri, and horlen če lodly * in al čis worldes
sihte. // Allas: nou čei han I-brou¨t him * čider čer čey wolen him slen.
Now čei casten him doun * and leien him on če cros. Now čei streynen out
his lymes * his senwes al to-bersten; his ličes breken out of Ioynt: čat non of
hem may lasten.  Allas my deore lemmon * hou may men for reuče, a¨eyn
so muchel fordede * do če al čat wo? To če čat art so loueli, so feir and
so freoly, and čoledest so mekeli * al čat čei wolde do!  A Ihesu now če
driuen * če blunte vnruide nayles: čorw či feire hondes * and či frely feet.
Nou bersteč či skin * či senwes and či bones; min herte cleueč in my brest:
for reuče of či mones.  A Ihesu swetyng, wher is eny wepyng, wher is welle
of teres, to lauen on my leores, čat I neuere bi day * stunte nor be nihte, nou
I seo či feire lymes * so reučli l-dihte. ée blood of či woundes * springes so
breme, and stremeč on či white skin * so reuče to sene; čy Moder lokeč čeron
čat virgyne clene: hir serwe sit če sarre * čen čin as ich wene.  A: now čei
setten vp če cros * & setten vp če Roode-treo, & či bodi al be-bled  hongeč
čer-onne.  A: Ihesu now čei setten če cros * in to če morteis: či Ioyntes
sturten out of lič * či bones al to-scateren, či woundes ritten a-brod * for-goled
so wyde: lord čat če was wo bigon * in čat ilke tyde!  A, my deore lemmon *
whon čou heddest al bled, čou wox al druye * and gonne čhirste sore; čei
boden če to drinken * Eysel and Galle, but whon čou tastedest čerof * čow
woldest no more. // A: my swete lemmon * teken al čyn očer wo, čei bonte_den 
vppon če * whon čou heng on roode, so mylde and so meke * as hit weore



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a lomb; lou¨when če to bisemare * grennynde foule, wič schome schakinde here
hed * in hoker & in scorn,  seiden in vbbreid  *"lo wher he hongeč, čat couče
saue očer men: and saueč nou¨t him-seluen".  Weo: lord: vre loue is luitel
worč * čat costen če so deore, and ¨it vnne we hit nou¨t * čat čou hit haue
here, but folwen vr lustes * in če deueles fere, as čau¨ he be beter čen čou: and
more worč were.  Allas allas for reuče * čat I schal če my lemmon, so foule
seo demeynet; and myn is al če gult;,  al for-drawen and for-rent, bi-spit &
schomeliche schent, to sauen vs čer we weore: for čat was al či cause.  A
Ihesu swete lemmon; hou mai I nou libben: Nou I seo če leoue lyf * če loue
of myn herte, mi derlyng my longyng, mi blesse lord my swetyng, wič armes
white and louely * streyned so streytly * wič-outen eny merci  naked on če
Rode: so čat men may tellen * al čin holy bones.  éer čow hongedest reučly,
so cold and so blodi; al rau and wori: is či swete bodi.  A swete Ihesu * deore
lemmon, nou čou di¨est for me, hongynge on Rode-tre, & letest čin hed falle
doun * čat del hit is to se. če white of čin e¨en * is tornd upward.  A
Ihesu * nou deskeč če sonne. Nou če eorče trembleč: and če stones bersten.
Nou če temple cleoueč * for serwe of my lemmon. Nou rysen vp če dede, in
witnesse of či godhede: & walken in Ierussalem * as writen was biforen.  Allas
nočing ne serwes * ne nočing ne rewes: for my deore lemmon * čat pineful deč
and schendful, wič-oute sake of sunne * soffred on če cros.  A mi deore
lemmon, mi serwe mi blisse * myn only lyues loue, čat di¨edest so strong deč:
for al čis worldes lyf; če pynfolest & reučfolest * čat euer čolede eni bodi,
or mihte dyen onne: for če loue of me:  A swete Ihesu čin ore * Let me nou
dyen * in či blisful armes, from al če loue of čis world * in to če loue of če;
so čat only či loue * beo euer al my lykyng.

   |r<b> But ¨it my derworče leof * whon čei hedden če slayn * al at heor wille, ne
č¨ou¨te hem not čat inou¨, čat čei se¨e či dede bodi * so reučli honge on
Roode; ne wolde čei not spare če * de[d] ne o-lyue, but brouhte forč Longius *
čat was a blynd kniht, and token him a scharp spere * to stinge čorw čin herte.
so čat hit clef a-two * and of čat ilke welle of lyf, čorw čat grisly wounde:
runne two floodes:  či Riche precious blod * čat al če world bou¨te, and čat
deore holy water * čat al čis world wosch Of sake and of synne, čat čei were
fallen Inne: what čorw heore oune gult * & Adames sunne.  A Ihesu swete
lemmon * hou kuyndeliche openest čou me: či derworče herte * lyues and
dečes. / fforte knowen witerli * al či loue čer-inne, and writen hit dernely * in
myn herte trewely, wič trewe loue-lettres: of čin herte-blood.  Wič wronge
čenne schulde I če * al myn herte wernen: sečče čou hit bou¨test * so harde &
so dere: myn herte wič čin herte * mi loue wič či loue, mi soule wič al či
blisful bodi: & čin holy soule!  A, swete Ihesu gode leof * let me be či
seruaunt, & do me forte loue če * louynde lord; set as depe či loue * to brennen
in myn herte; as čou wič če speres ord * was stongen for me; so čat onliche
či loue * be euer al my lykyng, mi ¨erning mi longyng, swete Ihesu heuene
kyng, in čou¨t and al my worching, wič-outen eny makyng * of eny očur mong.

LAdi seinte Marie * Moder & Mayden, muche was če serwe * set at čin herte,
whon čou at či sones deč * stoode him so neih! éou sei¨ al his serwes * čat



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was so harde bi-lad;  I-streyned on če Roode * his bodi al on bloode, če kene
coroune vppon his hed: čat loueliche foode;  His syde wič če speres ord *
opened so wyde; bi feet and bi hondes  to-reiht on vch a syde, če stremes of
his deore blood * čat gunne doun glyde: Ladi wo was če bi-gon: in čat ilke
tyde.  éou lokedest on his swete leor * či derlyng či deore, houngynge reuč_liche  
on Roode in čeues feere; če peyne of his passion * če chaungyng of his
cheere, čin herte stongen čorw-out * či deč als hit weore - animam tuam per_transyuit 
gladius.  éou fel swonynde doun * ofte als I wene, and sikedest &
sobbedest ful sore bitwene; či rode wox al won * čin heu¨ al grene, čat was
biforehond so briht * so feir & so clene.  Ladi če teres * čat čou čere leete,
či breste & či chekes * maden al weete; čou lokedest vpward * to him čat was
so swete, & euer at če ende * ful sore čou dudest wepe.  Whon čou bi-heolde
his woundes * so grisly and grete, and čat čou scholdest him for-gon * & bodi_liche 
leete: čen wox in či breste * my ladi so swete, monyfold serwe and
muchel vnymete.  Ladi for čat serwe * čat sat če so sore, čat čou heddest
for him * and he for če ¨ore, to slaken out of serwe * al čat čer-Inne wore:
led hem to či blisse * al čat he čolede fore.

   |r<b> LAdi Milde Marie * Mooder of Merci, help of alle helplese  and sunful of hele,
socour of alle serwe * & boote of alle bale, to alle čat trusten in če * and sechen čin
helpe:  help me Marie * milde queene, ladi of heuene |r... Emperisse and Mayden * &
Godus deore Mooder. Derworče ladi * for to saue synful: Ihesu Crist bicom či sone *
and dude če čat menske; ffor vre sake weore čou maad * Maiden Godes Mooder.
Neore čow nou¨t as čou art * hi¨ed ouer alle, qween of alle blisse: ¨if synful
ne weore. For-či ou¨ten sunful * calle to če sikerly, for whom čou hast čin
hey¨nesse * and či muchele grace.  Maiden and Moder čou art; and his Mooder
čou art, his hondewerk čou art * his spouse and his dou¨ter: his čat welde and
wrou¨te * alle maner schaftes, čat regneč ay in blisse * wič-outen eny ende.
   |r<b> A swete ladi Marie * muchel is čat menske: euer to ben in blisse such a
sones Mooder, wič al hol Maydenhod * and Maydenes menske; and hast him so
a baundoun  and al at či wille: čat he wole al čat čou wolt * ouer-al be
forčed. And forte schewen vs čis * he streihte če his Riht arm * as he heng on
Roode * and bouwede touward če * his derworče hed * as ¨if he seide to če:
"Moder al čat čou wolt * schal ben at či wille".  A swete ladi  whi ne haue
I euere * by-fore myn herte ei¨en * ¨oure čreo serwes: či sone i-streyht on
Roode * čorw-driuen feet and hondes * wič Irene nayles, blodi his syde; and
čou stode him bi * and seynt Ion če Ewangelist, weopynde on eičer half * wič
serewhful sykes.  Whi ne bi-holde I euere * čis in myn herte, and čenke čat
hit was for me * and for očur sunfol, čat he rudde out of helle * and ¨af vs
heuene-blisse?  éis čou¨t wolde sikerliche * cundle a brennynde loue; čat
weore če herte neuer so cold * ne schulde neuer sunne * ben foffuld in dede *
čer [čat] čou¨t ware.

   |r<b> A Ladi či Ioye  čou heddest of his vprist, after al či serwe * če čridde
day of his deč; whon čou wič čin ei¨en * se¨e him o-lyue, in vndedliche lyf * to
liuen wič-outen ende! éer com če cumfort * and Ioye after care: whon čou



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se¨e him glorifyet * boče god and mon, his bodi čat was seuenfold * bri¨tor
čen če sonne; blisful was če swete siht * he to loken onne! // Ladi for čat
blisse * čat čou heddest čenne, bring me to čat blisse * čat čou wonest Inne.
And parte wič me of či deol * in herte for to felen * sum of his serwe * čat
čou for him heddest. And help me čat I here mote dyen * in oure bočes
loue: and rysen at domes-day * in oure bočes blisse; éat I may čer felen * če
fruit of bugginge; and ¨e brouken of me * čat was so dere bou¨t.

   |r<b> A swete lhesu sweete leof my lemmon my deore lord, swettest of alle čing
my leue lyf my lyues loue: // čou me hast defendet * a¨eyn myn enemys čreo. wič
al či lyf * wič či deč, and madest of me vnworči: či lemmon and či spous, // and
brou¨test me so seliliche * out of če false word, as čin owne derling * to čin owne
boure,  and as I weore čin owne brid * here in to či cage, to wone wič či-self * in
čis holy place, čat no mon of al čis word * ne čar me wič delen: but či-self al one *
 lhesu my deore lemmon; where čat I may če sen * in muynde so priuely * and
wouwe če so louely * and cluppe če swetely * and clepe če so redili, and as I
were či druri * ay dwelle če bi;  wič a loue longyng * and a stille mournyng,
čat me ne schal beo lykyng * in čou¨t of worldliche čing, but in Ihesu heuene
kyng, mi leue lyf mi derlyng, čat hač me loueliche lad * in to čis seli wonyng.
 A lord blessed mote čou be * čat hast ordeynt for me * boče mete and drinke:
cločing and očer čing * & me ne čar not swynke, but only tende to če: Ihesu
blessed mote čou be.  A swete Ihesu swete leof * my lyues loue my swetyng,
čou hast maad me of nouht, fro če deč čou hast me bou¨t, ffrom če world in
to či chaumbre; leue lord čou hast me brou¨t, and more blisse čou hast me hi¨t:
čen wič herte may be čou¨t.  A, swete Ihesu my deore lemmon * čat čus
muchel hast don for me: what may I čenke * what may I speke * what may
l worčly don: for če loue of če? what my I ¨elde če * what may I čole for
če * a¨eyn čat čou hast čoled for me?  A, mi swete spouse * mi deore * loue:
me be-houeč čat čou beo * eeč for to pay, as I wot wel čat čou art; for a
wrecchc bodi and a weyk * I haue heer on eorče * čat I hedde of či ¨ifte * ful
feir & ful clene, but I haue muchel enpeyred hit * and lodliche I-fuiled.  But
¨it such as hit is, I ¨iue hit če enterlyche * to či seruise; nayled and sprad faste
in my roode * in čis holy ordre, as čou weore nayled for me * in čin harde
roode.  And here wol I dwellen * wič če my swete lemmon: and and neuer-more
wol I * of my Roode comen, neuer whil čat I lyue: for če loue of če; čen
wol I beo grauen * heer vnder če eorče * as čou weore grauen for me: and
on domes-day wol I rysen a¨eynes če, and wenden čenne al hom wič če: and
wonen in či blisse * čat čou greičest nou * vche day to me.  A swete Ihesu
leoue lyf  so murie and so swete hit is * forte dwellen heere, on Rode as či
fere, to čole pyne for či loue * čat bou¨test me so dere.

   |r<b> FOr whon I in my soule * wič al hol muynde * seo če so reučly * hongen
on Rode * či body al on blode, či limes al to-rey¨te * či Ioyntes al to-pli¨te,
či woundes and či leoue leor * čat was so briht and so cleer, ben now mad so
grisli * and čow lord so mekely * tok hit al so louely * for me čat was čin
enemy; čenne fele I redili * a tast wonder * ferli of či derworče loue * čat



|p364


precious druri, čat fulleč myn herte so * čat al worldliche wo: * hit makeč me
činken hony-swet * whoderward so euer i go.  Swete lord čin ore * where is
eny blisse * a¨eyn če tast of či loue * at čin owne come: Whon čyn oune
Moder * so louely of chere, čyn owne bodi on če cros * derworče deore, in če
selue liknesse * čat čou čenne were, beodeč me to cluppen * as myn owne fere.
 éenne ginneč če loue * to springen at myn herte, and glouweč vp in my
brest * wonderliche hote: če loue-teres of myn neb * rennen ful smerte, my song
is likynge of loue * al wič-oute note. I lepe on him raply * as grehound on
herte, al out of my-self * wič loueliche leete: and cluppe in myn armes * če cros
bi če sterte, če blood I souke of his feet * čat sok is ful swete.  I cusse and
I cluppe * and stunte očerwhile, as mon čat is loue-mad * and seek of loue-sore:
i loke on hire čat him bringeč * and heo biginneč to smyle, as čau¨ hire likede
wel * and wolde i dude more. I lepe eft čer i was * and auntre me čore, i
cluppe and I cusse * as I wood wore: I walewe and i souke * i not whuche
while, and whon I haue al don * ¨it me luste more.  éenne fele I čat blood *
in čou¨t of my Mynde, as hit weore bodilicb * warm on my lippe: and če flesch
on his feet * bifore and beohynde, so softe and so swete * to cusse and to
cluppe. Heo openeč hire Mantel * čat ladi so kuynde, and happeč vs čer-vnder *
in čat muri fitte; ¨if eni mon vs askeč  čeer men may vs fynde, as hem čat
lykeč čer čei ben * & loč is for to flitte.  Swete lemmon leoue lyf / mony
wo haue čei * čat are not holliche wič če: in čin holi clupping. But wel is
me čat I may, euermore niht and day, al čis world forsaken and beo wič
če al one.  Also my swete Ihesu * my deore lyues loue, as čou on če roode *
sperred wič če nayles * ¨eue či soule out of či bodi * for če loue of me:  also
my swete lemmon * I as on my Rode * sperred in myn ordre * from worldliche
murčes * and fleschliche lustes * in peyne wič če, ¨eue my soule * and my bodi *
and al myn herte blisse: wič al če lust of my lyf * to če loue of če. And I
preye če derworče lord * for čyn holy nome: čat čou receyue louli * of me
wrecche vnworči * čat ¨ifte so freoly * al in to či merci, čat I neuer loue očur
čing * but al one če.  For I ne may nou¨wher my loue * my bodi ne my
soule: bi-setten better elles-where * čen on če al one, so louelich lord as čou art *
so worčiful and so precious, in bodi & in soule: and eke in deite, čat hast
only in či-self * alle maner činge: wherfore eny čing * mai be loue-worči.  For
¨if I my wrecche loue * beode for to sullen, and sette čeron as hei¨ pris * as
herte may beo-čenken: ¨ut weore al čat for nou¨t * čat čou ne most hit hauen.
For sikerliche my swete lemmon  čou hast don more čerfore: and ¨it woltou
more don * čen I my-self con čenken: And čerfore I coude not * ymagen so
hei¨ pris, čat čou nast don heer-tofore * moni-fold more. For lord whon čat I
nas nou¨t * čenne čou me maadest; and čat lyk či-seluen; and for čou madest
me lord * al čat I am: I am al čat I am * holden to če one. For in čat ilke
makyng: čou madest me so clanly * so feir and enterly, wič-outen lac of eny
lyme: lyk či-self al-one, wič al my fyue wittes * resonable as angel, and čin
holy angel * a-signet my seruaunt, and nou¨t onliche he: but also či-seluen;
and don me muchel more, ¨iue me wič my cristendam * al hol či-seluen,
and muchel more čen I con * my-self vnderstonden.  But ¨it čow [čat]



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madest me * čou art so noble in či-self * an hondred čousend fold * and vnymete
more: čen al čis world may čenken. And also muchel as čou art worth * am I
holden to če, čat al či-self hast ¨iuen to me: and madest me of nou¨t. // Wher_fore 
in čat wit * čat čou lord hast ¨iuen to me, wot I wel forsoče and seo *
čat I am holden * fully to loue če for me, and čat čou hast me don * muchel
more monyfold * čen I con seon or knowen; and ¨it a čousend-fold * and vni_mete 
more * am I holden for čat čou art * more čen for my-seluen.

   |r<b> But swete Ihesu my lyues loue * nou¨t onliche madest čou me of nou¨t: But
čerto, whon I was loren čorw myn oune defaute, čou founde me and bou¨test
me * a¨eyn wič či blod. But what ¨eue čou for me * to bugge me to blisse?
forsoče lord a deore prys: či-self to če deč.  But swete lemmon leoue lyf *
of my furste makyng: am I holden to če * muchel more čen I am * & more čen
I con čenken; and sičen of my fyndyng * & of my deore buggyng, čat čou me
bou¨test wič či deč * am I nou double holden. But so muchel monyfold * and
vnimete more: is in čat deore buggyng * či derworče loue i-kud * čen was in
čat makyng, čat I ne wot what I may siggen * ne rikene čeronne.  But ouer
in |r[!] al čis worldes wit * may nempnen or čenken * am I holden so fer * and so
muchel more; čat al čat euer may beo čou¨t * al nis as riht nou¨t * a¨eyn
čat I am holden.  But ¨it my swete derlyng * my lyues loue my swetyng, not
onliche madest čou me of nou¨t * and after whon čat I was loren * a¨eyn čou
bou¨test me wič či deč * so deore vppon če Roode: But ¨it ouer al čis čou
hast me trewely be-het * al či-self in blisse; čou čat me madest so * and me
so deore bou¨test, woldest wedde me to če * & ¨iuen euermore či-self * al hol
to be myn owne.

   |r<b> A swete Ihesu my leoue lyf * my lemmon my gode lord, mi swetyng my
derlyng * swettest ouer alle čing:  what schal I nou siggen? ffor nou am I
črefold holden for to louen če * // in as muchel as I am * // and črefold more
čen I con * // and črefold wič-outen meč more čen in al čis world: wič herte
may beo čou¨t.  On is for my makyng *  anočer for my buggyng, če čridde
is for my weddyng: to če myn owne spouse.  A Mi swete lemmon: what
schal I nou don: čat I nam but o-fold * and l-holden to če * al my-self črefold,
muche more vche fold; čen herte may čenken?  Nou swete Ihesu leoue lyf *
my derworče lemmon: al če čou¨t čat i con * onliche hit is for če, where čat
I may fynde loue: Inou¨ for to ¨eue če. // And čau¨ I wuste where * so muche
loue to fynden: ne haue I wher to leggen hit * ne wher-in to don hit.  For
wel I wot če soče  čat čau¨ my sely herte * weore widdore and largore * čen is
al čis wyde world; ¨it weore hit not suffisant * half čat loue to holden, ne če
čousend part * čerof to biclosen; ffor wel I wot sikerly * čat neede hit moste
bersten: wič strengče of loue-longyng * to če my leoue lord.  Swete Ihesu my
leoue lyf * my lemmon so deore, ffeir swetely and freo * and louely of chere,
let me beo či seruaunt * and serue če here: čat I may in či blisse * sitte če
neere.  Swete Ihesu my lyues loue, čat sittest so hei¨e in heuene aboue,
 what schal I don *  what schal I seyen *  what schal I čenken in či loue?
For hit is so wonder muchel * wič-outen eny bigynnynge, čat čou me formedest



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furst * and madest lyk čiself of nou¨t;  and eft ¨it hit is so muchel in če
middel worchyng: čat wič či bodiliche lyf * čou hast me sičen longe I-sou¨t,
and wič či deč čat was so hard * vppon če Roode so deore bou¨t; and hei¨test
me more monyfold: čen wič herte may be [č]ou¨t. For al či-self al one * al_weldinde
lord, verrey god and sočfost mon * in bodi and in soule, čou hast me
hi¨t trewely  forte ben myn oune, in more blisse endeles * čen herte may čenken.
And tokne special * bifore mony očure, čow takest me of či cortesy  as čin
owne druri: Drawen out of čis false world: my trichour and myn enemy,
and put me her priueli * to lere me louely * ffor to singgen swetely * in čin
oune cage: so čat čou beo al my song * wič loue-teres euer among, čat i do
neuer čat wrong * to maken eni očur mong * of no worldliche črong * til tyme
of myn hečen-¨ong, čat I hečene to či-self: make my passage.

   |r<b> But swete Ihesu leue lyf * my lyues loue mi lemmon, loue če wol I as I
con * and leten for no mon. For nou wot I what I wol don. Sičen čat če
loue of če * is so vnymete muchel  éat I ne con not čenken čerof no bi_gynnyng
 * for my furste makyng;  ne I ne con seo čerof * mesure in če
middel * for my middel buggyng * wič či deore di¨ing; ne I ne con čer-oune *
]enke non endyng * for my trouče pli¨tyng * čat I made at chirche-dore: whon
I was a child ¨yng  to čyn owne weddyng:  Swete Ihesu swete leof * sičen
I ne con of či loue * be-gynnyng ne endyng, forsoče swete lemmon * swettest
of alle čing, a-midde či loue I wol me don * bitwene to čin armes;  and čere
wo I lslepen and waken, and čere my preyers maken, murčes in mournyng * čer
wol I taken, and al čis worldes lykyng * for či loue forsaken.  éer wol I cluppen
& cussen, and swete loue-sawes ine wissen, and in a lykynde bač * bačen of
blisse, čer flowe teres of loue * wič-outen eny lisse.  éer wol I souken of či
syde, čat openeč a¨eyn me so wyde, wič-outen eny flottiyng * čer wol I a-bide,
as hit was opened for me * so blessed be čat tyde.  éer wol I lyuen and
d[e]ye, bi-loken in čyn armes twey¨e, and če my lef loueliche preye, čat čou
me so wič či loue t[e]y¨e, čat I may of či merci wič či-self stei¨e, to loue či
fader in siht of his ey¨e.  A swete Ihesu swete lef * my deore herte my lyues
loue, mi lyf * mi deč * mi blisse: ffor čou ordeyndest me * to či deore lemmon,
Bi-twene čin armes ley I me, bi-twene myn armes cluppe I če; nou ¨if me
felyng * in če wičouten ending, and hold me in či kepyng, swete Ihesu heuene
kyng. Amen.

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