¶
Here
begynneth
an
epistle
sent
to
a
relygious
woman
,
of
the
.xii.
fruytes
of
the
holy
goost
.
❧
RElygious
syster
it
is
not
longe
a
goo
that
I
wrote
to
the
a
pystle
of
relygious
exhortacyon
,
how
thou
sholdest
growe
in
relygyon
vertuously
as
a
goostly
tree
.
Which
tree
I
sayd
sholde
be
fyrst
depely
roted
in
mekenesse
,
than
watred
and
moysted
in
compunccyon
.
After
that
extended
abrode
by
charyte
.
And
than
to
growe
on
hygh
by
deuout
contemplacion
.
In
the
whiche
pystel
at
the
last
ende
I
made
mencion
of
.xii.
swete
fruytes
of
the
holy
goost
,
whiche
all
goostly
trees
in
relygion
sholde
bryng
forth
.
Therfore
now
to
fulfyll
the
ende
of
that
pystel
.
I
send
the
writen
what
those
.xii.
fruytes
ben
,
wherby
thou
mayst
know
how
thou
sholdest
lyue
in
relygion
.
Of
whom
the
holy
apostel
saint
Paul
speketh
&
sayth
thus
.
Galat.
v.
Fructus
autem
spiritus
est
caritas
,
gaudium
,
pax
,
pacientia
,
long
nanimitas
.
Bonitas
,
beniguitas
,
mansuetudo
,
fides
,
modestia
,
continencia
,
castitas
.
❧
That
is
.
The
fruytes
of
the
holy
goost
in
goostly
trees
of
relygyon
is
charite
/
ioye
/
peas
/
pacience
▪
sufferaunce
/
or
long
abydyng
.
Goodnes
/
beningnite
/
or
gentylnes
of
hērt
/
myldenes
/
fayth
in
true
louyng
/
maner
of
good
leuyng
/
continence
/
&
chastite
.
¶
The
fyrst
fruyt
of
the
tree
of
goostly
lyuyng
is
Charyte
.
Ca.
i.
¶
Of
Charyte
.
THe
fyrst
fruyt
of
this
holy
tree
is
called
Charite
.
Charite
is
a
coupling
of
the
soule
with
god
,
whiche
is
the
lyfe
of
the
soule
.
For
lyke
as
a
naturall
dethe
departeth
the
soule
from
the
body
,
so
goostly
dethe
bysyfie
departeth
the
soule
from
god
.
The
holi
doctour
saynt
Augustyn
sayth
that
there
is
a
very
deth
which
that
mendrede
but
lytel
,
and
that
is
the
departyng
of
the
soule
fro
almyghty
god
.
God
is
the
blyssed
lyfe
of
soules
,
for
by
charyte
be
loued
all
that
ought
to
be
loued
as
vertue
,
and
all
that
ought
to
be
hated
as
vyces
.
Good
sister
eat
oft
of
this
precyous
fruyte
of
charyte
,
for
it
is
ryght
precyous
,
in
as
moche
as
it
is
the
pryce
for
to
haue
the
kyngdome
of
heuen
.
And
it
is
so
precyous
a
fruyt
that
without
that
,
man
is
of
noo
pryce
in
the
syght
of
god
,
as
saynt
Paul
sayth
.
i.
Cor
xiii
.
Si
charitatem
autem
non
habeo
,
nihil
sum
.
❧
Also
(
he
sayth
)
al
the
werkes
that
we
done
without
it
be
of
no
value
.
Saynt
Gregory
sayth
.
As
the
braunches
of
a
tree
come
out
of
the
rote
,
soo
all
vertues
spryngeth
out
of
Charyte
,
She
is
mother
of
all
vertues
,
and
norse
.
For
afore
her
was
no
vertue
,
and
without
her
is
no
vertue
merytoryous
.
She
informeth
and
gyueth
strength
to
all
vertues
,
that
they
may
be
acceptable
to
god
.
without
charyte
may
no
soule
be
safe
nor
please
god
.
Charyte
longeth
to
all
folke
,
and
namely
to
relygious
.
which
shold
be
more
parfyte
than
the
comyn
people
.
☞
what
profyte
is
it
syster
to
professe
hygh
lyuyng
,
and
in
habyte
to
shewe
parfeccyon
yf
we
endeuor
vs
not
to
lerne
vertue
and
exercise
it
in
dede
?
It
is
a
great
shame
to
vs
(
and
rather
worthy
payne
than
mede
)
to
professe
or
promyt
great
thynges
,
and
do
the
leest
.
Therfore
yf
we
be
in
charite
we
shall
thynke
hard
thynges
lyght
and
easy
.
❧
Now
ꝑaduenture
thou
woldest
wyte
what
is
this
worthy
fruyt
of
charyte
,
that
I
speake
of
?
To
this
I
answere
and
say
the
charyte
is
an
ordynate
and
well
dysposed
wyll
to
serue
god
,
to
please
god
,
and
to
haue
fruycion
&
vse
of
god
.
Charyte
and
loue
is
all
one
.
Charyte
is
suche
a
souerayne
vertue
that
it
ioyneth
&
coupleth
togider
the
louer
and
the
loued
.
For
mekenesse
maketh
vs
swete
vnto
almyghty
god
.
Pouerte
ioyneth
,
and
blyssed
charyte
maketh
vs
one
with
god
.
Charyte
is
fayrest
of
all
vertues
.
Charyte
is
a
thyng
by
the
which
god
loueth
vs
,
and
we
god
,
&
eueryche
of
vs
other
.
Charite
is
a
desyre
of
the
hert
,
euer
thynkyng
on
that
,
the
it
loueth
.
And
whan
it
hath
that
it
loueth
than
it
ioyeth
,
&
nothyng
may
make
it
sory
.
Charyte
is
an
holy
desyre
betwene
two
with
lasting
of
thoughtes
.
Charite
is
a
strength
of
the
soule
to
loue
god
for
hym self
,
and
other
thinges
for
god
,
and
in
god
.
which
charyte
whan
it
is
so
set
in
god
,
it
dooth
away
all
inordynate
loue
.
And
so
charyte
putteth
away
deedly
synne
,
for
it
is
the
richest
affeccyon
of
mannes
soule
.
Charyte
is
the
fruyte
of
trouthe
,
stablynge
of
wyttes
and
of
connynge
.
Se
how
good
charyte
is
.
who
wolde
forsake
that
blissed
fruyt
whiche
is
so
good
?
If
we
suffre
to
be
slayne
,
yf
we
gyue
all
that
we
haue
yf
we
knowe
as
moche
as
men
may
in
erthe
,
all
this
without
charite
is
nothyng
els
but
sorow
and
torment
.
Charyte
is
a
very
true
turnynge
from
all
erthly
thynges
,
and
a
ioynynge
to
god
without
departynge
,
kyndled
with
the
fyre
of
the
holy
goost
,
fer
from
the
fylthy
fyre
of
carnal
corrupcyon
,
subiect
to
no
deedly
vyces
,
but
araysed
vp
aboue
all
flesshely
lustes
,
euer
redy
&
gredy
to
contemplacyon
.
Charyte
is
also
the
fone
of
all
good
affeccyons
,
helth
of
good
maners
,
dethe
of
synnes
,
lyfe
of
vertues
,
without
whiche
may
no
man
please
god
.
with
it
man
deuoutly
seruethgod
.
Very
charyte
clenseth
the
soule
and
delyuereth
it
from
the
paynes
of
helle
,
and
out
of
the
felawshyppes
of
deuylles
,
and
soone
maketh
it
the
seruaunt
of
god
,
parte
takers
of
the
herytage
of
heuen
.
☞
Lo
syster
,
in
suche
loue
and
charyte
thou
must
enforce
the
to
be
arayed
and
clothed
,
as
yron
and
stele
is
clothed
in
fyre
whan
it
brenneth
as
fyre
.
And
as
the
ayre
or
the
fyrmament
is
clothed
in
the
sonne
whan
it
shyneth
as
lyght
.
❧
O
blyssed
be
all
they
that
be
so
turned
all
in
to
fyre
and
shynynge
heate
of
charyte
in
euery
prosperyte
,
and
in
all
aduersyte
.
Suche
charite
maketh
a
deuout
soule
for
to
desyre
for
to
be
losed
out
of
this
wretched
lyfe
,
and
be
endlesly
with
god
.
All
suche
liue
in
great
pacience
by
tedious
abydyng
of
the
deth
euery
daye
and
euery
houre
desyryng
a
departyng
of
the
body
&
the
soule
by
naturall
deth
,
ye
though
they
were
hard
tormentes
and
passyons
.
Suche
charite
made
saynt
Andrew
for
to
halse
desyrously
the
deth
of
the
crosse
.
And
saynt
Steuen
to
pray
deuoutly
for
them
the
whiche
stoned
him
to
deth
,
by
the
which
he
se
into
heuen
that
he
had
longe
before
desyred
.
It
made
also
saynt
Laurence
to
scorne
his
tormentours
,
saint
Vincent
to
haste
his
tormentors
fast
,
for
to
put
hym
to
his
deth
.
Saynt
Agate
gladly
and
ioyfully
to
go
to
her
passion
,
as
though
she
had
benbyd
and
desyred
to
a
great
feast
,
and
other
glorious
martyrs
to
ioy
in
theyr
tribulacions
,
and
to
loue
theyr
enemys
which
pursued
them
,
by
the
whiche
they
were
styrred
to
desyre
most
hastyly
heuenly
ioye
and
blysse
which
they
loued
here
in
erth
.
Nethelesse
though
charite
be
so
feruent
,
that
it
maketh
a
soule
to
desyre
departyng
out
of
this
worlde
,
yet
the
same
charyte
is
soo
kyndled
with
the
loue
of
goo
that
it
styryth
vs
to
abyde
here
after
his
wyll
though
it
be
paynfull
to
vs
,
in
asmoche
we
may
not
here
haue
copyouse
plente
in
vse
of
that
blyssed
welle
of
lyfe
Iesu
chryst
,
yet
by
his
blyssed
grace
in
the
meane
tyme
of
all
our
desyrous
abydyng
here
after
his
wyll
,
he
norysheth
vs
&
conforteth
vs
with
in
great
confortes
,
as
it
were
by
the
.iii.
heuenly
droppes
of
goostly
graces
.
One
is
,
by
inwardely
recreacyon
of
the
blyssed
sacrament
of
the
aultre
,
whan
we
receyue
the
blissed
body
,
which
is
to
all
deuout
folke
a
synguler
confort
for
releuyng
of
the
tedious
desyre
of
this
wretched
exyle
,
for
therin
they
receyue
veryly
and
holsomly
hym
,
whome
they
best
loue
,
oure
lorde
Iesu
Chryst
.
Another
is
by
multyplyeng
of
goostly
fruyt
,
that
is
in
sekyng
the
encrease
of
other
for
to
multyply
the
nombre
of
saued
soules
to
the
worshyppe
of
god
.
By
suche
goostly
multyplyyng
,
they
suffre
more
easely
the
euyls
of
thys
present
exyle
.
The
thyrd
is
for
the
presence
of
goddes
chyldren
with
whome
they
be
in
a
maner
conforted
of
the
blysse
of
heuen
here
in
erth
,
for
as
moche
as
they
se
suche
encrease
in
charyte
&
loue
of
vertue
,
though
suche
a
soule
by
feruent
charyte
mourne
for
the
blysse
of
heuen
in
desyre
for
to
be
losed
out
of
this
wretched
exyle
and
be
with
her
spouse
Iesu
,
yet
som
gladnes
she
hathe
for
to
abyde
,
namely
for
the
swetnes
that
she
fyndeth
in
receyuynge
here
of
our
lordes
blessid
body
.
In
the
turnyng
of
synners
to
vertue
,
and
in
the
profyt
and
increase
of
lyuers
and
so
this
exyle
is
the
more
tollerable
,
in
that
it
is
more
fruytfull
.
For
albe
it
that
suche
a
mournyng
soule
in
charite
come
late
to
her
spouse
Iesu
,
yet
she
hopith
to
come
&
bryng
many
with
her
.
Thus
by
suche
charite
was
saynt
Paul
coarted
for
to
abyde
in
this
wretched
world
betwene
desyre
of
losyng
for
to
be
with
god
,
and
profytable
increase
of
his
subiectes
.
Of
suche
profytable
encrease
he
conforted
hym selfe
betwene
whyles
agaynst
his
tedyous
delay
frome
the
kyngdome
of
heuen
,
sayeng
thus
.
Philip
.i.
Coartor
enim
eduobus
desiderium
habens
dissolui
,
et
esse
cum
christo
multo
melius
permanere
in
carne
necessarium
est
propter
vos
.
That
is
.
I
am
coarted
&
anguysshed
in
my selfe
of
two
thyuges
.
One
is
,
I
desyre
to
be
vnlosed
out
of
my
deadly
body
and
be
with
christ
,
&
that
were
right
passyng
good
to
me
.
An
other
is
.
I
wote
well
yt
is
ryght
necessary
to
abyde
in
my
bodely
lyfe
only
for
you
,
of
these
two
I
know
not
which
I
may
rather
chose
.
Lo
sister
what
swete
frute
charite
is
.
Thus
frute
of
charite
shuld
euer
be
in
thy
hart
,
and
in
thy
wyll
,
not
only
in
thy
dedes
,
but
also
in
thy
soule
.
Many
spekith
charitably
and
doth
charitably
,
but
yet
they
loue
nother
god
nor
be
in
charyte
,
as
ypocrytes
whiche
suffren
greate
penaunce
and
seme
holy
to
the
sight
outward
,
but
by
cause
thy
seke
outward
worshyp
and
praysyng
,
&
fauour
,
they
haue
lost
theyr
mede
,
whan
a
man
gyuith
him
to
penaunce
and
to
pouerte
,
and
dothe
great
almes
dedes
,
it
is
a
token
he
is
in
charite
,
yet
he
is
neuer
the
more
in
charite
for
that
alone
,
without
more
.
But
whan
he
forsakyth
the
worlde
only
for
goddes
loue
,
&
settyth
all
his
thoughte
to
good
,
and
is
in
charite
with
all
folke
,
and
all
good
dedes
that
he
may
do
,
he
dothe
them
in
that
intent
for
to
please
our
lorde
Iesu
,
and
to
com
to
the
blysse
of
heuen
,
than
he
is
in
very
charyte
,
and
that
charite
is
in
the
soule
,
for
so
his
dedes
shewith
outwarde
.
If
thou
therfore
syster
speke
good
,
&
do
good
,
folke
that
herith
the
so
speke
&
do
,
wene
the
thou
art
in
charite
,
for
they
wene
thy
wordes
and
thy
dedes
accordyth
with
thy
soule
in
god
,
els
thou
art
a
deceyuer
of
the
people
and
dampnest
thy
soule
.
Lo
syster
thus
charite
is
in
wyll
veryly
,
not
in
werke
only
,
for
in
werke
only
it
is
a
token
of
charite
,
but
he
that
sayth
that
he
is
in
charyte
,
and
wyll
not
do
in
dede
that
in
hym
is
for
to
shew
loue
,
truely
he
is
not
in
charite
as
saynt
Iohn
sayth
.
For
charite
is
neuer
ydel
,
it
is
euermore
workyng
som
good
.
And
yf
it
cease
of
workynge
know
right
wel
it
wastyth
a
way
,
what
is
very
workyng
of
loue
and
charite
?
Truely
very
loue
and
charite
,
is
to
loue
god
with
all
thy
strength
myghtyly
,
with
all
thy
hert
wysely
,
with
all
thy
soule
deuoutly
&
swetly
,
wylt
thou
be
in
loue
&
charite
myghtely
.
Than
must
thou
be
meke
,
for
all
goostly
strength
cometh
of
mekeneesse
.
Our
lorde
saith
.
Esa.
lxvi
.
Super
quem
requiescet
spiritus
meus
nisi
super
humilem
.
On
whome
shall
the
holy
goost
rest
sayth
our
lorde
,
but
in
the
make
soule
.
Mekenes
kepith
vs
&
gouernith
vs
in
all
our
temptacions
,
so
that
they
may
not
ouercome
vs
.
But
many
be
ouerthrowen
by
the
fende
in
theyr
mekenesse
by
tribulacions
,
reproues
,
&
bacbytynges
.
yf
thou
be
wrothe
and
lose
thy
charyte
for
ony
anguysshes
of
this
casuall
worlde
,
or
for
ony
worde
that
men
saye
to
the
,
thou
art
not
yet
very
meke
,
ne
in
myghty
charite
,
for
yf
thou
be
in
parfyt
charite
,
it
shall
not
greue
the
what
shame
or
anguisshe
that
thou
suffre
,
but
thou
shalte
haue
delyte
and
ioye
in
suche
reproues
and
shames
,
and
glad
for
to
suffre
al
maner
reproues
for
the
loue
of
Iesu
,
and
fare
as
a
deade
body
,
whiche
answerith
not
,
what
so
euer
the
people
sayeth
or
dooth
to
hym
.
Right
so
,
if
thou
be
in
parfyt
charite
,
thou
wylt
not
be
sterid
for
no
worde
that
may
be
sayd
to
the.
Trewly
syster
it
is
a
very
token
that
thou
canste
not
loue
〈◊〉
be
in
very
charite
yf
thou
may
not
suffre
payne
or
anger
for
thy
frendes
loue
Iesu
.
For
it
is
wry●en
thus
.
Charitas
penam
non
habet
.
Very
●harite
hathe
no
payne
of
all
suche
outwarde
thynges
.
All
vnmeke
people
in
relygion
be
not
in
myghty
charite
,
for
they
be
so
feble
&
weyke
that
they
falle
at
euery
steryng
of
the
wynd
of
temptacion
.
And
why
is
that
?
Truely
for
they
wyll
haue
theyr
wyll
done
,
and
not
theyr
souerayns
wyll
,
whiche
is
goddes
wyll
.
Therfore
syster
be
very
meke
,
that
thou
may
be
in
myghty
charite
,
and
do
not
thy
wyll
in
this
worlde
.
that
thou
may
haue
it
more
plenteously
in
the
other
worlde
,
and
so
thou
shalt
ouercome
thyn
ennemye
the
fende
.
Thou
must
also
haue
charite
and
loue
god
wysely
with
all
thy
hert
,
and
that
thou
mayst
not
doo
,
but
yf
thou
be
wyse
.
whan
art
thou
wyse
?
Truely
whan
thou
art
poore
without
couetyse
,
and
despysest
thy self
for
the
loue
of
Iesu
,
&
despendyst
all
thy
wyttes
and
thy
wyl
in
his
seruice
.
They
that
seme
most
wysest
in
this
world
,
be
most
fooles
whiche
done
spende
in
couetousnes
&
in
besynes
all
theyr
wysdom
,
and
forsake
that
thou
haste
taken
pouerte
/
penaunce
/
and
gostly
trauayle
.
For
thy
pouerte
thou
shalt
haue
riches
without
ende
.
For
thy
penaunce
and
sorow
for
thy
synnes
,
and
that
thou
art
so
long
in
this
exyle
from
thy
countrey
heuen
blysse
,
thou
shalte
haue
the
endlesse
ioye
of
heuen
.
And
for
thy
trauayle
of
relygion
for
wakyng
/
fastyng
/
prayers
/
medytacions
/
hunger
/
thrust
/
heate
and
colde
/
mysease
and
anguysshe
that
thou
suffrest
for
the
loue
of
Iesu
,
thou
shalt
come
to
rest
whiche
lasteth
endlesly
.
Thus
mayst
thou
se
that
yf
thou
be
wysely
in
loue
and
charite
,
thou
must
loue
lastyng
thyng
lastingly
,
passyng
thyng
passyngly
/
so
that
thy
herte
be
set
and
fastened
in
nothyng
but
in
god
,
or
for
god
charytably
.
Thou
must
also
not
only
be
in
loue
and
charyte
myghtely
and
wysely
,
but
also
swetly
&
deuoutly
.
Swete
loue
&
charite
is
whan
thy
body
is
chast
,
&
thy
thought
clene
.
Of
the
whiche
chastite
by
the
grace
of
god
I
purpose
to
wryte
in
the
last
ende
of
this
treatyse
,
as
for
the
.xii.
fruyte
of
euery
goostly
soule
.
For
as
I
begyn
with
the
swete
fruyte
of
charyte
,
so
shall
I
ende
with
the
swete
fruyte
of
chastyte
.
❧
Deuout
loue
and
charyte
is
whan
thou
offrest
thy
prayers
and
thoughtes
to
god
with
goostly
Ioyes
in
the
holy
goost
.
Of
this
goostly
ioye
I
purpose
for
to
wryte
in
the
next
goostly
fruyte
of
euery
goostly
soule
.
Nowe
wylt
thou
knowe
whan
thou
arte
in
loue
and
charyte
.
Truely
syster
there
is
none
in
erthe
that
knoweth
whan
he
is
in
charyte
,
but
suche
that
be
inspyred
or
haue
ony
specyall
grace
which
god
hath
gyuen
to
him
for
to
knowe
it
by
,
of
the
whiche
all
other
may
take
example
.
All
blyssed
lyuers
trust
and
hope
that
they
be
in
charyte
/
and
in
that
doo
as
well
as
they
may
for
to
encrease
in
vertue
,
&
trust
verily
that
they
shold
be
saued
/
they
knowe
it
not
anone
.
For
yf
they
knewe
it
theyr
meryte
were
the
lesse
/
so
that
it
is
kepte
vncertayne
vnto
another
worlde
with
hope
.
Neuerthelesse
certayne
tokens
there
be
,
by
the
which
thou
mayst
knowe
yf
thou
be
in
charyte
.
☞
Fyrst
is
whan
all
couetyse
of
erthly
thynges
is
quenched
in
the.
For
where
that
couetyse
is
,
there
is
no
charite
nor
loue
of
god
.
the
loue
of
that
one
putteth
out
the
other
.
The
second
token
is
hertely
desyrynge
in
all
tymes
eatyng
and
drynkyng
,
wakyng
and
sleping
of
heuen
blysse
.
Yf
thou
be
set
in
loue
and
charyte
syster
,
that
thou
canst
fynd
no
ioye
in
this
lyfe
,
it
is
a
token
that
thou
arte
in
charyte
.
And
the
more
thou
sauourest
of
heuen
the
more
thou
desyrest
it
.
The
thyrd
token
is
chaungynge
of
thy
tongue
.
For
yf
thy
tonge
be
chaunged
whiche
was
wonte
(
peraduenture
)
to
speke
of
erthly
thynges
,
nowe
speketh
of
god
and
of
heuenly
thinges
,
it
is
a
token
that
thou
arte
in
charyte
.
The
fourth
token
is
exercyse
of
goostly
profyte
/
as
it
is
to
be
gyuen
entyerly
to
goddes
seruice
and
intermyt
nothing
of
no
erthly
besynesse
,
but
it
be
vnder
obedience
.
And
yet
than
euer
cast
vp
thyn
hert
to
heuen
in
all
suche
besynesse
.
The
fyfth
is
whan
all
harde
thynges
seme
lyght
to
the
/
and
that
maketh
charyte
.
The
syxte
is
,
whan
thou
suffrest
all
anguysshes
and
hurtes
mekely
.
For
yf
thou
be
in
very
charyte
thou
hatest
nothyng
but
synne
.
thou
louest
nothynge
but
god
,
or
for
god
.
&
thou
dredest
nothyng
but
to
dysplease
god
.
The
.vii.
is
whan
thou
hast
ioye
of
all
trybulacions
/
and
praysest
god
in
euery
anguysshe
that
thou
suffrest
.
This
sheweth
wel
the
thou
arte
in
charite
.
¶
Many
there
be
syster
that
can
loue
god
,
and
be
in
charyte
whan
they
be
in
rest
and
ease
,
but
in
aduersyte
they
doo
grudge
,
and
be
sorowfull
.
and
be
throwen
doune
so
lowe
that
vnethes
ony
man
may
conforte
them
,
&
so
sclaunder
they
god
in
grudging
agaynst
his
domes
.
That
is
a
great
wretchednes
,
that
ony
aduersite
sholde
make
him
for
to
grudge
agaynst
goddes
wyl
.
But
that
is
a
blessyd
charyte
that
no
violence
of
sorow
may
put
away
.
Good
syster
loue
well
charite
and
these
tokens
of
charite
.
Syster
thou
art
callyd
to
relygion
for
to
be
a
louer
of
charite
.
Foure
maner
kyndes
of
louers
of
charite
be
there
in
relygion
.
The
fyrst
is
a
begynnyng
louer
,
the
seconde
is
a
growyng
louer
,
the
thyrde
is
a
parfyt
louer
,
&
the
fourth
is
a
moste
parfyt
louer
.
The
fyrst
loue
is
newe
borne
,
the
seconde
loue
is
norysshed
in
growyng
,
the
thyrde
loue
is
myghty
&
well
strengthed
,
and
the
fourth
is
lowly
abydynge
his
departynge
out
of
this
wretched
worlde
.
Of
these
foure
degres
of
charite
our
lorde
speketh
in
holy
scrypture
,
where
as
he
makyth
a
symylytude
of
corne
sowen
in
the
grounde
.
First
he
sayeth
,
corne
apperyth
grene
and
tender
as
an
herbe
.
Afterward
it
apperith
as
an
eare
.
After
that
it
appereth
as
full
corne
in
the
eare
,
and
than
it
abydyth
nothynge
els
but
haruest
,
for
to
be
ledde
into
the
barne
.
Yf
thou
be
yet
but
tendre
in
loue
&
charite
,
so
that
ofte
tymes
thou
fyndest
thy selfe
frayle
to
falle
out
therof
lyghtly
by
the
leaste
blast
of
temptacyon
or
styrynge
of
other
,
thou
art
yet
but
an
herbe
whiche
nedyth
moche
kepyng
that
it
be
not
destroyed
by
beastes
,
that
is
by
beastly
lyuynge
,
more
after
the
body
then
after
that
soule
,
and
so
with
sad
goostly
lyuyng
it
wyll
growe
man
eare
of
myghtier
strength
that
thou
may
suffre
to
be
wedin
by
sharp
rebukyng
&
reproues
,
if
it
nede
.
After
suche
vertuous
pacience
in
wedyng
of
thy
corne
of
charite
it
wyll
growe
parfitly
into
full
corne
&
rype
in
the
eare
,
nothyng
feryng
ne
dredyng
than
of
any
disease
,
of
any
anguysshe
,
of
any
aduersite
how
so
euer
the
wynde
blow
,
but
only
dredyng
for
to
displease
god
,
desiryng
euery
houre
the
tyme
of
haruest
,
whiche
is
the
departyng
of
the
body
by
the
thresshyng
of
that
flayle
of
dethe
,
that
it
may
become
charitable
corne
and
clere
without
chaffe
,
and
brought
within
the
garner
of
blysse
there
to
be
herboured
without
ende
.
This
garner
desyred
the
charytable
corne
saynt
Paule
whan
he
sayd
.
Cupio
dissolui
et
essecum
xp̄o.
Phi
.i.
I
desyre
he
said
to
be
vnlosed
out
of
my
wretch
edbody
and
be
with
my
loue
Chryst
Iesu
.
❧
Lo
syster
he
that
hath
suche
moost
parfyte
charyte
,
he
lotheth
all
wordly
delytes
.
He
setteth
no
more
store
by
all
temporall
goodes
than
he
dooth
by
foule
stynkyng
fylth
,
but
he
is
glad
to
suffre
for
the
lóue
of
Iesu
al
maner
trybulacions
,
and
desyreth
to
be
endlesly
with
Chryst
.
Suche
charyte
is
stronge
as
dethe
as
Salomon
sayth
.
Cant
.viii.
Fortis
est
vt
mors
dilectio
.
For
ryght
as
dethe
dooth
to
the
body
,
so
dooth
loue
to
the
soule
.
Deth
departeth
a
man
fro
bodyly
lustes
,
and
fro
worldly
bytternesse
.
It
maketh
hym
neyther
fele
cryenges
nor
wepynges
,
nor
beatynges
.
Ryght
so
doth
the
loue
to
the
soule
.
It
departeth
the
soule
fro
the
lykyng
of
all
erthly
thinges
,
&
maketh
it
heuenly
.
And
what
euer
it
hereth
in
erthe
of
worldsly
noyses
it
is
so
rauysshed
in
loue
that
it
hereth
nor
felyth
it
not
.
Now
is
suche
charyte
(
syster
)
an
holsome
fruyte
for
to
vse
,
&
namely
for
relygious
folke
/
for
it
hath
.iiii.
vertues
.
One
is
,
who
so
eateth
therof
it
healeth
his
goostly
infyrmyte
.
For
he
that
is
in
charyte
he
is
dysposed
to
all
godlynesse
.
Euery
thyng
sauoreth
to
suche
one
as
it
ought
for
to
sauour
,
erthly
thing
vyle
,
&
goostly
thing
fayre
/
worshypes
/
riches
/
and
worldly
power
and
such
other
that
seme
worthy
&
precious
in
the
syght
of
worldly
people
,
seme
in
the
syghte
of
goostly
soules
right
foule
.
And
if
relygious
people
whiche
shold
be
goostly
,
set
moche
by
suche
dignityes
,
they
haue
a
great
goostly
syckenes
,
for
they
lacke
charite
,
whiche
shold
hyde
&
put
away
all
fylthynes
.
Also
suche
charite
putteth
away
&
hydeth
our
offences
to
god
.
Of
the
whiche
hydyng
speketh
Salomon
.
Prouer.
x.
Uniuersa
delicta
operit
caritas
.
All
trespaces
and
all
offences
charyte
putteth
away
,
as
it
had
neuer
ben
he
sayth
.
For
as
saynt
Bernarde
sayeth
.
whan
our
lorde
forgyueth
our
synnes
he
forgyueth
them
fully
and
mercyfully
,
not
dampuyng
by
vengeaunce
/
not
shamyng
vs
by
reproues
/
nor
lesse
louynge
vs
by
vpbraydynge
.
And
yf
our
lorde
neuer
vpbrayde
vs
of
our
synnes
that
we
haue
doone
.
it
is
as
it
neuer
had
be
in
his
syght
.
Lo
syster
how
this
fruyte
of
charyte
hydeth
bothe
our
inwarde
goostly
synnes
&
our
outwarde
bodyly
synnes
,
as
they
had
neuer
ben
.
The
second
vertue
of
this
fruyte
of
charite
is
,
that
it
maketh
man
wyse
as
Salomon
saith
.
Eccl.
i.
Dilectio
dei
honorabilis
sapientia
.
The
loue
of
god
(
he
sayth
)
is
a
worshipful
wysdome
.
Thou
art
not
very
wyse
but
yf
thou
cherish
derely
all
goostly
good
thynges
.
For
right
as
he
were
no
wyse
marchaunt
the
wolde
gyue
golde
for
fylth
,
&
put
it
in
his
chest
as
golde
.
ryght
so
is
he
vnwyse
that
loueth
better
temporall
goodes
that
be
but
as
fylthe
,
than
goostly
goodes
.
Kepe
wel
this
fruyte
of
charyte
sister
,
&
it
shall
teache
the
to
set
lytell
by
all
worldly
thinges
.
The
thyrde
vertue
of
this
fruyte
of
charyte
is
,
that
it
maketh
a
man
ryche
.
For
charyte
is
so
precyous
that
it
is
lykened
in
holy
write
to
pure
proued
golde
in
the
fyre
,
as
I
fynde
wryten
in
the
apocalypse
.
Apoc
.iii.
Suadeo
tibi
emere
a
me
aurum
ignitum
et
ꝓbatum
vt
locuples
fias
.
I
councell
the
sayeth
our
lorde
for
to
bye
of
me
pure
golde
and
wel
tryed
that
thou
mayst
be
made
ryche
.
that
is
all
that
euer
thou
doost
do
it
for
the
loue
of
pure
charyte
&
thou
shalt
be
ryche
,
that
is
,
thou
shalt
haue
parte
of
all
the
good
dedes
of
holy
chyrch
,
and
at
the
last
be
ryche
with
heuen
blisse
.
The
fourth
vertue
is
that
it
maketh
a
man
lykyng
&
pleasaunt
to
god
.
For
whan
a
soule
loueth
our
lorde
,
our
blyssed
lorde
wyll
loue
hym
agayne
,
which
passeth
al
other
loue
.
As
our
lorde
sayth
by
Salomon
.
Prouerb
.viii.
Ego
diligentes
me
diligo
.
I
loue
them
the
loue
me
he
sayth
.
And
in
another
place
our
lorde
sayth
thus
.
Io
.xiiii.
Qui
diligit
me
diligetur
a
patre
meo
et
manifestabo
meipsum
.
He
that
loueth
me
(
he
sayth
)
shall
be
loued
of
my
father
,
&
I
shall
loue
hym
,
&
make
me
all
open
to
hym
in
shewyng
me
to
hym
as
a
louyng
father
.
Thus
syster
charite
is
pleasaunt
and
lykyng
to
god
.
I
praye
the
kepe
well
this
fruyt
,
&
ofte
eate
therof
bothe
late
and
erly
,
full
and
fastynge
.
For
it
is
as
good
after
meate
as
a
fore
meate
.
in
the
nyght
as
in
the
daye
.
&
parte
with
thy
systers
,
but
eate
it
neuer
colde
.
Roste
it
well
&
make
it
ryght
hote
in
the
fyre
of
Chrystes
loue
whiche
sent
among
his
dystyples
brennyng
tongues
of
charyte
,
that
bothe
they
&
all
his
folowers
in
erthe
sholde
speke
brennyngly
of
loue
and
charyte
eche
to
other
,
and
so
to
lyue
euer
in
loue
,
our
blyssed
lorde
graunt
vs
all
for
his
blyssed
charyte
.
Amen
.
¶
The
seconde
fruyte
of
the
tree
of
goostly
lyuyng
is
Ioye
.
Ca.
ij
.
THe
second
fruyte
of
the
holy
goost
in
holy
lyuers
is
called
Ioye
.
Truely
Ioye
in
the
holy
goost
,
that
is
goostly
ioye
/
not
erthly
ioye
,
but
for
to
ioye
in
god
&
in
hope
of
endlesse
goodes
/
and
in
the
grete
benefytes
of
our
lorde
.
All
suche
ioye
is
for
to
be
glad
and
ioyfull
of
the
encrease
of
vertue
of
other
,
&
for
to
thanke
god
for
them
/
and
for
to
lothe
all
vanytees
,
and
for
to
be
quycke
and
mery
goostly
in
dyuyne
seruyce
.
This
is
that
fruyte
of
ioye
which
I
wolde
thou
eate
of
,
whan
worldly
wretched
gladnesse
is
about
to
chaunge
thy
soule
in
to
dyssolucion
and
banyte
.
That
is
whan
it
wold
make
the
to
ioye
in
affluence
of
temporall
goodes
/
of
laughynge
and
scornyng
of
ydle
tales
and
dyshouest
playes
.
And
also
wolde
make
vnsauery
to
the
al
that
longeth
to
godward
/
as
is
to
be
dulle
in
dyuyne
seruyce
,
in
besynesse
of
deuocyon
&
vertue
,
and
suche
other
.
All
this
is
no
goostly
ioye
but
worldly
ioyes
.
It
is
no
very
ioye
,
but
vayne
ioye
.
Gostly
ioye
is
very
ioye
,
though
it
be
no
full
ioye
.
This
ioye
may
none
haue
.
but
suche
that
be
in
charyte
,
&
eate
therof
swetely
,
as
I
sayd
before
in
the
fyrst
fruyte
of
charyte
.
Very
charite
axeth
very
ioye
.
Of
this
ioye
speketh
Salomon
thus
.
Eccl.
xxx.
Non
est
oblectamentum
super
cordis
gaudium
.
That
is
,
there
is
no
ioye
to
the
ioye
of
the
herte
.
In
thre
thynges
ioye
of
herte
that
is
goostly
ioye
passeth
all
carnall
ioyes
.
Fyrst
is
that
it
is
contynuall
.
An
erthly
man
though
he
syt
at
a
delycate
bodyly
feast
,
yet
at
the
laste
he
shall
iothe
it
,
be
the
feast
neuer
soo
delycate
.
But
a
sure
ioyfull
soule
set
in
vertue
,
is
euer
as
it
were
at
a
contynuall
feast
without
lothynge
.
The
seconde
is
,
that
goostly
ioye
is
more
pure
than
erthely
or
carnall
ioye
.
Aglotonous
man
fyndeth
many
bitternesses
annexed
to
his
ioye
.
One
is
afflyction
and
torment
within
hymselfe
of
longe
delay
from
his
delycates
that
he
desyreth
.
Another
is
defaut
that
he
findeth
in
them
whan
that
they
be
set
afore
hym
/
which
is
not
made
to
his
lykynge
.
And
yf
that
they
be
made
to
his
lykynge
,
than
he
receyueth
them
so
lustyly
ioye
/
the
more
it
is
had
,
the
gladder
is
the
hauer
.
Neuer
wery
,
nor
seke
of
thou
vse
therof
.
The
thyrde
is
,
that
carnall
ioye
is
of
vyle
thynges
,
&
not
lastyng
.
But
ioye
of
herte
is
of
very
good
thynges
euerlastyng
.
Many
thynges
I
fynde
that
causeth
a
man
to
be
glad
in
herte
and
also
in
godstly
ioye
.
One
is
parfyte
purete
and
clennesse
of
conscyence
.
A
very
gentyll
soule
resteth
moche
rather
in
the
bedde
of
a
clene
conscyence
,
than
of
an
vnclene
conscyence
.
For
kyndely
the
the
pure
and
clene
soule
abhorreth
,
and
hath
abhomynacyon
of
vnclenesse
/
and
hath
right
grete
ioye
of
clennesse
.
As
oft
as
the
soule
is
syke
,
so
often
it
is
vnclene
.
Sykenesse
of
the
soule
is
vnclennesse
.
whan
thou
soule
is
hole
,
that
is
whan
it
is
in
clennesse
/
than
it
is
in
reste
and
ioye
,
as
Salomon
sayeth
in
his
prouerbes
.
Prouerbiorum
.xvi.
Dulcedo
anime
samtas
ossium
.
That
is
.
The
swetenesse
of
the
soule
(
he
sayth
)
that
is
the
clennesse
of
the
soule
is
helthe
of
the
boones
.
By
these
bones
be
vnderstande
gyftes
of
graces
of
the
holy
goost
,
which
be
myghty
and
stronge
as
bones
,
and
kepeth
the
soule
in
strengthe
and
vygour
.
It
is
not
so
with
worldly
louers
whiche
haue
erthely
ioye
.
For
theyr
ioye
is
not
lastynge
,
in
as
moche
as
they
lacke
clennesse
of
theyr
conscience
.
The
seconde
is
the
dyschargynge
of
the
burden
of
euerlastynge
dethe
.
whiche
all
wretched
synners
be
charged
with
.
As
the
holy
prophete
Dauyd
sayd
.
Ps.
xxxvii.
❧
Iniquitates
mee
supergresse
sunt
capud
meum
,
sicut
onus
graue
grauate
sunt
super
me
.
The
wyckednesse
(
he
sayth
)
of
synners
haue
ouerpassed
theyr
heed
,
for
as
a
greuous
burden
they
be
passyng
greuous
aboue
hym
.
Of
this
all
clene
soules
be
dyscharged
,
for
asmoche
as
they
haue
clensed
theyr
conscyence
by
oft
contrycion
,
so
that
they
fele
an
herty
ioye
in
god
.
The
thyrde
is
Fredome
of
soule
,
for
they
be
not
bounde
in
the
bondes
of
the
fende
.
Who
that
hath
the
holy
goost
hath
fredome
as
saynt
▪
Paule
sayth
it
.
Cor
.iii.
Ubi
spiritus
dūi
ibi
libertas
.
Where
the
holy
goost
is
there
is
fredome
out
of
the
deuylles
daunger
,
whiche
causeth
in
a
clene
soule
grete
gladnesse
.
This
fredome
hath
not
wretched
synners
,
for
they
be
so
bounde
in
the
deuyls
bondes
that
they
may
not
do
as
they
sholde
do
,
after
the
hygher
parte
of
reason
.
Of
this
bonde
speketh
Salomon
&
sayth
.
ꝓuer
.v.
Iniquitates
sue
capiunt
ipium
,
et
funibus
peccatorum
suorum
vnusquisque
constringitur
.
❧
with
wyckednesse
a
synner
is
taken
,
and
so
with
the
bondes
of
synnes
euery
synner
is
bounde
.
Our
synnes
be
the
bondes
wherwith
we
be
bounde
.
lete
vs
breke
these
bondes
,
and
than
may
we
haue
fredome
of
spyrite
and
be
in
grete
gladnesse
.
The
fourth
is
rest
of
tormentes
from
all
euyl
affections
,
by
the
whiche
all
wretched
synners
be
oft
tymes
tormented
in
herte
/
that
is
with
richesses
,
with
delytes
,
and
with
worshypp
.
And
so
they
be
tormented
with
suche
thinges
that
they
perysshe
and
spyll
withall
.
They
be
also
tormented
somtyme
with
drede
,
as
it
sheweth
well
in
a
coueytous
man
.
For
though
there
be
peas
ynough
,
yet
he
supposeth
euer
that
he
shall
be
deceyued
by
theues
.
Somtyme
also
they
be
tormented
with
wrathe
&
suche
other
passyons
.
All
these
euyll
affections
&
wretched
passyons
cease
in
them
that
lyue
well
,
and
therfore
they
fele
right
grete
rest
and
grete
ioye
in
herte
.
The
fyfth
is
rest
from
the
worme
of
conscyence
.
A
synner
as
long
as
he
is
in
synne
,
so
longe
he
is
prycked
of
the
worme
of
conscyence
,
that
he
hath
no
rest
.
And
this
is
the
fyrst
vengeaunce
that
our
lorde
taketh
of
a
synner
,
for
he
wyll
not
suffre
shame
of
synne
be
in
mannes
herte
,
whiche
sholde
be
his
divellyng
place
without
shame
of
vengeaunce
,
as
saynt
Austyn
sayeth
.
Inclene
soules
it
is
not
soo
,
for
whan
synne
is
put
out
by
contrycion
and
confessyon
,
than
ceaseth
theyr
worme
of
conscyence
,
that
is
the
freatyng
and
the
remors
of
conscyence
,
and
so
they
be
in
good
rest
.
For
lyke
as
a
man
hath
better
rest
in
a
swete
bedde
ful
of
fluores
,
than
in
a
sharpe
or
harde
bedde
full
of
thornes
.
So
suche
a
ioyful
soule
resteth
more
swetely
in
suche
a
vedde
of
clennesse
than
in
a
bedde
of
synne
.
Of
this
swete
bedde
of
floures
speketh
Salomon
in
the
boke
of
loue
in
the
persone
of
all
mery
soules
in
clennesse
.
Canr
.i.
Lectus
noster
floridus
.
Our
bedde
(
he
sayth
)
of
our
conscyence
smelleth
swete
with
floures
of
vertue
wherin
we
rest
without
tormentes
of
remors
.
The
.vi.
is
the
presence
of
our
lordes
grace
which
lyghtneth
a
clene
soule
by
knowlege
,
and
sprynkleth
it
with
the
dewe
of
grace
,
of
the
which
the
soule
is
in
greate
gladnesse
&
ioye
.
It
is
not
soo
with
synners
,
for
they
be
in
derkenesse
of
synne
.
what
ioye
may
suche
haue
in
theyr
conscyence
,
which
lyue
in
such
derkenesse
of
synne
,
and
may
not
se
for
derkenesse
of
synne
the
lyght
of
heuen
?
This
lyght
I
call
the
ioye
of
heuen
as
Dauyd
sayth
.
Ps.
lrxxviii
.
One
in
lumme
vultus
tui
ambula●imus
.
Lorde
(
he
sayth
)
we
shall
walke
,
that
is
we
shall
iyue
in
the
ioye
of
the
,
whiche
is
the
lyght
of
thy
blyssed
face
.
Also
al
clene
soules
haue
gre●●
cause
of
ioye
.
For
all
the
vertues
that
they
haue
●●meth
from
the
welle
of
heuenly
swetnesse
,
&
●e
sprynkled
in
theyr
hertes
,
which
causeth
h●
to
be
glad
.
¶
Saynt
Austyu
sayeth
,
where
he
speketh
of
the
rauysshyng
of
saynt
Paule
in
to
heuen
,
that
in
that
blyssed
kyngdome
of
heuen
where
blyssed
lyuynge
is
fully
soped
vp
in
his
●wue
welle
,
from
thens
some
dropes
of
vertue
&
of
grace
be
sprynkled
downe
on
erthe
to
mankyno●
,
that
in
the
temptacyons
of
this
wretched
worlde
they
may
lyue
more
temperatly
,
more
myghtyly
,
more
ryghtwysly
,
and
more
prudently
&
wysely
.
And
how
that
vertue
in
soule
causeth
a
man
to
be
glad
sheweth
well
saynt
Bernarde
sayeng
thus
.
Euery
vertue
naturally
is
good
/
there
is
no
vicekyndly
,
nor
naturall
.
therfore
vertue
syth
it
is
natural
and
kyndly
whan
it
cometh
in
to
the
soule
,
though
he
come
not
alway
without
labour
,
yet
whan
he
cometh
,
he
cometh
as
in
to
his
owne
naturall
place
,
where
he
sytteth
full
truly
,
&
accordeth
well
with
the
soule
,
as
with
his
owne
nature
and
kynde
.
Lo
how
grace
and
vertue
(
syster
)
gladdeth
the
soule
,
whiche
gladnesse
all
synners
lacke
.
The
.vii.
is
the
wytnesse
of
the
holy
goost
whiche
is
win
a
clene
soule
,
that
maketh
it
so
glad
.
Of
the
which
gladnesse
saynt
Paule
sayth
thus
.
Ro
.viii.
Spiritus
sanctus
testumoniū
reddit
spūm
nostro
quod
sumus
fili●
dei
.
The
holy
goost
(
he
sayth
)
bereth
wytnesse
to
all
clene
soules
,
that
they
be
the
ioyful
chyldren
of
god
.
This
wyn̄esse
is
that
gladsome
oyle
whiche
the
wyse
maydens
toke
in
theyr
vesselles
as
our
lorde
sayth
.
And
it
is
also
the
ioye
the
saynt
Paule
speketh
of
,
where
he
sayth
thus
it
.
cor
.1
.
Gloria
nostra
hee
est
testunoniū
conscientiente
.
Our
ioye
he
sayth
is
the
wytnesse
of
our
conscience
.
This
ioye
brigeth
forth
in
a
clene
soule
true
compunction
,
swete
deuocion
,
holsome
labom
of
penaunce
,
werkes
of
pyte
,
besynesse
of
prayer
,
very
obedyence
,
fulnesse
of
loue
,
and
hygh
contemplacyon
in
god
.
The
.viii.
is
good
●●pa●y
.
All
gladsome
soules
haue
god
in
theyr
●elawshyp
,
and
all
good
folke
which
ben
full
wt●●d
.
For
amonge
suche
a
company
resteth
the
ho●●
goost
gyuyng
to
suche
true
confelawes
&
ho●●
for
to
dwell
togyder
in
peas
&
duyte
.
O
how
〈◊〉
suche
a
company
ryght
gladsome
to
dwell
a●●●●nge
?
as
●auyd
sayth
.
Ps.
C
.xxxii.
Ecce
〈…〉
&
qu●
to●●●dum
habitare
fres
in
〈◊〉
Lo
(
he
sath
)
how
good
&
how
mery
it
〈◊〉
todwell
all
togyder
in
loue
and
●hye
of
the
〈◊〉
goost
.
The
.ix.
is
gladnesse
of
good
werkes
.
〈◊〉
they
that
lyue
in
holy
workes
&
dedes
,
〈…〉
be
gretly
reward
▪
do●
god
,
as
Dauyd
〈…〉
.
●●●custodied
is
●●●●s
retributio
〈◊〉
.
A
grete
rewarde
shal
be
in
at
that
kepe
wor●●●
good
werkes
,
not
●nely
●●che
at
the
laste
,
〈◊〉
also
here
in
th●●●ys●
for
theyr
kepyng
they
〈◊〉
fraue
greate
ioye
in
soule
,
as
doctours
say●●●
that
is
so
greate
●●ye
that
it
may
not
be
sayd
.
〈◊〉
●eiter
be
felt
than
spoken
.
for
al
good
wer●●●●
be
kyndly
the
chyldren
of
the
soule
.
And
eight
〈◊〉
a
good
wyse
hath
ioye
in
the
bringyng
forth
〈◊〉
well
shapen
chylde
,
and
greate
drede
and
confusyon
if
she
brought
forthe
rather
a
serpent
or
a
〈◊〉
wor●ne
than
a
childe
.
Right
so
a
soul●●s
is
glad
whan
she
bryngeth
forthe
good
werkes
,
as
fruyte
whiche
is
best
accordyng
to
the
soule
.
and
sholde
be
sory
yf
that
she
bryng
forth
in
stede
of
good
werkes
the
bad
fruyete
of
euyll
werkes
,
for
that
is
agaynst
kynde
of
the
soule
.
Loke
how
sory
a
wyfe
shold
be
yf
she
brought
forthe
rather
a
foule
serpent
than
a
chylde
/
soo
sholde
we
be
of
synne
.
The
.x.
is
sykernesse
of
the
soule
.
Clene
soules
be
so
syker
that
of
outwarde
paynes
they
be
not
hyng
afterde
,
for
they
wote
well
they
sholde
do
them
no
harme
,
but
purge
them
and
make
them
clene
.
All
theyr
besynesse
is
for
to
kepe
them
from
inwarde
euylles
,
that
is
frosynnes
.
And
therfore
they
fele
greate
gladnesse
within
,
in
the
soule
.
The
.xi.
is
,
that
our
lorde
spareth
a
clene
soule
from
many
greate
laborous
&
peryllous
werkes
,
as
saynt
Gregory
sayeth
.
¶
Our
mercyfull
lorde
hydeth
his
true
louers
(
whiche
he
loueth
tendrely
)
from
all
laborous
&
peryllous
werkes
,
whome
rather
he
calleth
his
seruauntes
than
his
chyldren
.
Them
he
spareth
for
tendrenesse
,
and
wyll
not
that
suche
be
occupyed
in
suche
outwarde
occupacyons
,
but
kepeth
them
without
vexacion
and
in
fayrenesse
.
There
he
wyl
the
his
seruauntes
be
not
put
to
out
ward
labour
,
&
foule
theyr
fere
onely
in
the
duste
of
out
warde
besynesse
.
Lo
syster
all
suche
that
be
not
dysposed
to
gladnesse
of
soule
with
swetenesse
of
our
lorde
in
contemplacyon
,
he
wyll
that
su●he
be
put
to
outwarde
besynesse
.
And
yet
he
of
his
great
mercy
kepeth
them
from
fylthynesse
●aut
of
the
fere
,
that
is
of
the
affections
,
which
way
not
escape
some
maner
of
dust
,
which
our
lorde
hymselfe
wyll
wasshe
away
with
his
owne
handes
as
he
dyde
to
saynt
Peter
and
all
his
dy●●yples
whan
he
sayd
.
Io
.xiii.
Qui
let
us
est
●on
indiget
〈◊〉
●t
p●des
lauet
.
He
that
is
cle●●
(
saythour
lorde
nedeth
not
to
be
purged
but
〈◊〉
of
his
affections
whiche
I
my selfe
wyll
●hasshe
away
for
theyr
great
mekenesse
that
they
〈◊〉
●●●ynystryng
to
my
swere
louers
whi●●
〈…〉
ioye
of
me
.
The
.xii.
is
that
the
hertes
〈◊〉
soules
be
lyffe
by
from
erthly
thynges
.
〈◊〉
may
〈◊〉
suche
a
soule
to
the
fyrmament
.
〈◊〉
is
〈◊〉
clere
for
there
in
suche
clerenesse
〈…〉
all
suche
soules
buylde
theyr
ne●●●
〈◊〉
all
erthly
thynges
by
holy
medyta●●●
.
The
.xiii.
is
that
al
clene
soules
ben
often●●
〈…〉
,
eyther
in
redyng
or
in
heryng
〈◊〉
good
〈◊〉
of
wysdome
,
or
elles
in
swet●●●yers
,
or
in
suche
other
goostly
exercyses
.
Suche
can
not
lyue
blissedly
and
ioyfully
with
out
suche
holy
contemplacyon
\ ,
for
they
haue
●eyther
but
●rnesse
nor
heuynesse
,
but
ioye
and
●●adnesse
.
Salomon
sayth
.
Ecclesia
.xxiii.
Ni●●●●●
dul●r●●s
quam
inspicere
in
mandatis
dei
.
There
is
nothyng
so
swete
(
he
sayth
)
as
it
is
to
beholde
in
the
wysdome
of
our
lorde
,
and
in
his
commaundementes
.
Therfore
it
was
that
Moyses
whan
he
had
talked
with
our
lorde
and
receyued
his
commaundementes
,
that
he
neyther
dyde
eate
nor
drynke
afterwarde
for
ioye
of
that
holy
presence
forty
dayes
and
.xl.
nyghtes
.
It
was
a
great
feast
to
hym
,
him
thought
,
for
many
dayes
the
confor●e
of
our
lordes
presence
and
his
speche
.
☞
O
syster
there
be
many
ferre
fro
suche
Ioyfull
swetenesse
,
that
be
lothe
to
here
our
lorde
speke
to
them
.
Anone
they
waxe
dulle
in
soule
,
&
haue
no
sauour
of
his
speche
.
whan
speketh
our
lorde
to
vs
:
Truely
whan
we
rede
suche
thynges
that
be
holsome
to
the
soule
.
Ex
here
other
say
to
vs
by
preachyng
or
exhortacy
o●
.
I
pray
the
be
none
of
tho
.
The
.xiiii.
is
,
that
all
suche
clene
soules
gouerne
dyscretely
theyr
bodyes
from
excesse
of
mysrule
in
eatynge
and
drynkynge
and
stepynge
.
They
haue
not
suche
hodyly
dyseases
as
haue
mysruled
folkem
excesse
,
nor
they
dye
not
so
soone
as
other
,
but
lyue
longer
to
goddes
worshyp
,
out
take
suche
that
our
lorde
withdraweth
out
of
this
worlde
by
his
preuy
domes
.
The
.xv
is
,
the
greatnesse
of
dyuyne
loue
that
suche
clene
soules
doo
fele
in
within
them selfes
.
Loue
is
a
very
easy
yoke
and
what
some
euer
thynge
is
drawen
with
suche
an
easy
yoke
is
made
very
easy
and
soft
.
Saynt
Bernard
sayth
.
¶
O
thou
yoke
of
holy
loue
how
graciously
drawest
thou
to
the
suche
as
thou
wylt
drawe
to
the.
All
harde
thynges
&
greate
thynges
loue
maketh
lyght
,
&
vneth
of
ony
charge
The
.xvi.
is
,
that
al
suche
gladsome
●lene
soules
make
theyr
wylles
euer
to
accorde
to
the
wyll
of
god
.
For
ryght
as
the
wyll
of
god
is
fulfylled
in
them
,
so
the
wyll
of
them
is
fulfyl●ed
in
other
as
though
god
bade
it
.
The
.xvii.
is
that
suche
ioyfull
and
clene
soules
haue
ioye
vp
〈◊〉
ioye
.
that
is
,
they
haue
double
ioye
here
in
erth
.
●●ere
is
,
they
haue
ioye
in
Chryst
&
all
his
wer●●s
.
Another
is
,
they
haue
ioye
of
his
body
,
that
is
〈◊〉
sayntes
that
be
in
heuen
,
and
of
holy
lyuers
●●●erthe
.
The
greatenesse
of
this
ioye
vpon
ioye
●ay
be
fully
consydered
in
suche
that
haue
gr●●●●●●arite
win
them
,
&
greate
goostly
gladnesse
.
〈◊〉
ryght
as
a
mother
hath
greate
ioye
of
her
〈◊〉
whan
he
is
made
a
bysshop
,
or
singeth
his
〈◊〉
masse
,
or
hath
ony
greate
dygnyte
,
which
〈◊〉
rekeneth
for
her
owne
worshyp
/
so
all
suche
●●●full
soules
thynkes
that
it
is
theyr
worship
●hat
sayntes
be
worshypped
in
heuen
,
and
also
〈◊〉
chrysten
men
encrease
in
vertue
here
in
erthe
.
which
may
also
be
vnderstande
by
all
the
lymes
of
a
mannes
bodi
.
yf
one
parte
of
his
bodi
is
wel
〈◊〉
case
,
it
is
ioyfull
and
glad
of
the
ease
of
euery
other
lymme
,
so
clene
and
ioyful
soules
in
god
haue
ioye
of
eche
other
,
both
of
good
that
be
in
erthe
,
and
also
of
all
holy
that
be
in
heuen
.
The
xviii
.
is
that
causeth
a
clene
soule
to
be
in
ioy
,
is
the
longe
vse
of
them
that
haue
longe
contynued
in
goodnesse
.
Lo
sister
the
longe
contynuaunce
of
good
lyuyng
bryngeth
in
gladnesse
of
soule
.
The
.xix.
is
hope
of
mede
for
our
long
abydyng
in
good
lyuyng
.
As
saynt
Paul
sayeth
.
Ro.
xii
.
Spe
gaudentes
.
They
that
hope
of
endlesse
rewarde
,
suche
soules
wax
ioyefull
.
The
.xx.
is
ioye
of
contemplacion
that
suche
clene
&
ioyfull
soules
fele
somtyme
,
with
the
whiche
contemplacion
a
soule
is
moche
illumined
and
lyghtned
Suche
a
soule
seyth
in
his
ioyfull
contemplacion
ryuers
flowyng
bothe
hony
and
butter
.
As
sayeth
Iob
.xx.
Vidit
riunios
stu●●eris
torrentis
inellis
et
butirs
.
Saynt
Gregory
sayeth
vpon
the
same
texte
,
that
these
ryuers
be
callyd
of
the
holy
goost
,
and
they
be
rennyng
ryuers
,
for
they
be
right
plenteously
gathered
togyther
in
a
contemplatyue
soule
,
whiche
blyssed
spiryt
,
with
all
his
holy
gyftes
fyllyth
a
contemplatyue
soule
bothe
wyth
the
swete
hony
of
the
godhed
,
and
also
with
the
swete
butter
of
passion
that
was
thristed
out
vpon
the
cherne
of
the
crosse
.
Right
as
hony
is
gathered
of
flowers
and
of
the
ayre
and
butter
of
the
body
,
so
contemplacion
is
gotten
of
the
godheed
of
our
lorde
,
&
of
swete
heuely
thinges
,
&
of
the
bytter
paynes
of
our
lordes
body
.
And
so
by
the
gentyll
bee
of
clennesse
that
hony
of
contemplacyon
is
brought
to
the
hyue
of
the
soule
.
And
by
tendre
compunction
the
buc●er
of
Chrystes
passion
is
brought
in
to
the
cher●e
of
the
herte
,
for
to
souple
it
,
and
make
it
softe
agaynst
all
maner
anguysshes
.
Oh
,
well
were
〈◊〉
soule
at
ease
that
might
ioyfully
souke
of
this
●hony
,
&
eate
of
this
swete
butter
.
Suche
a
con●eplatyue
soule
sholde
then
fele
great
rest
/
great
●●●ernesse
/
great
delyte
/
great
ioye
/
great
loue
&
●●uour
in
Iesu
the
lasteth
euer
,
lytel
hauyng
mynde
of
ioye
of
this
lyfe
.
Also
suche
one
though
it
●ray
lytell
with
the
mouthe
,
yet
it
is
full
with
●od
,
and
seeth
oftymes
into
heuen
,
&
beholdeth
there
the
sayrnesse
of
aungels
,
and
of
holy
sou●es
.
O
syster
now
is
this
ioyfull
contemplacyon
〈◊〉
wonderfull
ioye
of
loue
,
which
ioye
canno
tō●●●
tell
.
And
though
that
wonderfull
beholding
〈◊〉
all
the
soule
,
yet
for
habundaunce
of
ioye
&
●●●●enesse
whiche
ascendeth
in
to
the
mouthe
,
●●the
body
&
soule
ioyeth
in
god
.
There
is
none
that
hath
this
grace
of
contemplacyon
,
but
suche
that
our
lorde
first
inspyreth
to
forsake
this
worlde
&
alwordly
vanytees
,
&
the
couetyse
of
the
byle
lust
therof
.
And
than
after
that
heledeth
suche
a
soule
by
herself
alone
,
and
speketh
hym
selfe
to
her
herte
,
and
there
gyueth
her
souke
of
his
swetenesse
of
loue
,
and
than
he
styreth
her
to
holy
prayers
,
medytacion
and
teares
.
At
last
he
maketh
her
gather
her
herte
togyther
,
and
set
it
in
hym
.
And
than
he
openeth
to
the
eye
of
the
soule
the
gates
of
heuen
,
so
that
the
eie
may
loke
in
to
heuen
.
And
than
the
fyre
of
loue
is
veryly
in
her
herte
,
and
brenneth
therin
,
and
maketh
it
clere
from
all
erthly
fylthe
,
and
from
all
noyous
thoughtes
.
All
suche
so
set
be
called
contemplatyue
soules
,
&
be
rauysshed
in
the
loue
of
god
.
For
contemplacion
is
nothyng
elles
to
mene
but
a
syght
,
by
the
whiche
a
soule
seeth
in
to
heuen
,
as
I
sayd
before
.
And
yet
perfyte
sight
of
heuen
may
not
be
had
here
in
this
lyfe
,
for
the
cloude
of
the
body
that
letteth
our
goostly
syght
.
But
as
soone
as
they
dye
suche
are
brought
before
god
,
and
seeth
hym
there
face
to
face
,
&
eye
to
eye
/
and
soo
dwell
with
hym
without
ende
,
whome
they
sought
,
desyred
,
and
loued
,
whyles
they
lyued
in
erthe
.
Oh.
whyder
saynt
Augustyn
felt
not
this
ioyfull
contemplacion
whan
he
sayd
thus
?
❧
Lorde
Iesu
thou
hast
led
me
in
to
a
wondrefull
and
an
vncustomable
swetenesse
,
which
yf
it
were
fulfylled
in
me
the
I
fele
,
than
I
can
not
tell
what
I
might
be
,
but
it
were
endlesse
blysse
.
Also
I
fynde
of
saynt
Bernard
how
he
sayd
whan
he
felte
contemplacyon
.
❧
〈…〉
(
he
sayeth
)
sodeynly
vnwares
haboun●●●
in
are
so
moche
trust
and
goostly
gladnesse
〈◊〉
the
whan
I
selfe
of
thy
dutyne
swetnesse
that
●●●yst
neuer
what
it
myght
be
,
but
it
were
〈◊〉
selfe
,
O
good
Iesu
contynue
it
mine
,
and
v●
〈…〉
in
the
,
that
I
may
of
the
laste
se
y●
〈…〉
in
blysse
.
Suche
contempla●●●●
〈…〉
Iesu
,
becomyth
well
chrystes
〈…〉
the
loue
of
Iesu
than
brenneth
〈…〉
soule
.
There
may
no
ma●●●●
〈…〉
be
of
vanyte
,
where
suche
occupa●●●●●
〈…〉
of
loue
and
ioyfull
charyte
Thus
●epe
〈…〉
and
thou
shalt
thou
fe●●●●
〈…〉
as
Salomon
sayth
.
Prouerb
.iii.
〈…〉
sayth
〈◊〉
contemplacyon
,
and
that
.
〈…〉
right
swete
.
The
moost
〈…〉
good
folke
is
for
to
be
in
the
sight
of
god●
〈…〉
hym
face
to
face
which
syght
som●●
〈…〉
she
〈◊〉
to
some
clene
soules
he●
〈…〉
theyr
ver●●
,
to
make
them
kno●●●
〈…〉
to
what
ioye
they
shall
come
whan
〈◊〉
be
pa●●ed
hens
.
Suche
a
syght
sawe
saynt
〈◊〉
whan
he
was
rauysshed
.
Of
this
sight
〈◊〉
saynt
Bernarde
and
sayth
.
¶
who
so
〈◊〉
be
able
so
for
to
se
Iesu
it
is
full
necessary
〈◊〉
herte
be
clene
.
As
it
is
wryten
.
Math
.v.
〈…〉
vndebunt
,
Blyssed
be
all
they
that
haue
clene
hertes
,
for
they
shall
se
god
contemplacyon
.
❧
O
now
is
this
(
syster
)
a
swete
fruyte
,
for
it
hath
foure
vertues
.
Fyrst
is
that
the
vse
of
this
swete
fruyte
of
goostly
ioye
maketh
a
soule
godly
,
lyuying
by
the
lyfe
of
grace
,
as
Salomon
sayth
.
Eccl.
xxx.
Iocunditas
cordis
hee
est
vita
hominis
et
thesaurus
sine
defectione
sactitatis
.
Ioye
of
herte
(
he
sayth
)
is
the
lyfe
of
a
soule
,
and
the
treasou●
of
holynesse
whiche
shall
neuer
fayle
.
The
contrary
dooth
vnholsome
sorowe
of
herte
,
which
somtyme
is
the
cause
&
occasyon
of
goostly
dethe
.
Therfore
who
so
wyll
be
longe
of
lyfe
in
grace●
be
ioyful
goostly
in
herte
,
and
put
away
vnhol●
some
sorowe
.
of
the
which
speaketh
Salomon
in
another
place
&
sayth
.
Eccl.
xxx
.
Vristician●
longe
repelle
ate
,
multos
enim
occidit
tristicra●
Put
away
(
he
sayth
)
fer
fro
the
all
vnholsom●
sorowes
.
For
suche
sorowes
sleeth
oftentyme●
many
goostly
soules
,
and
bryngeth
them
out
of
the
lyfe
of
grace
in
to
a
goostly
dethe
/
&
maketh
them
drye
from
the
humour
of
grace
,
as
Salomon
sayth
.
ꝓuerb
.xvii.
Spiritus
tristis
exsicat
ossa
.
An
vnholsome
sorowe
in
the
soule
dryeth
the
bones
.
That
is
the
strengthes
of
the
soule
fro
the
moysture
of
grace
,
soo
that
suche
a
soule
so
dryed
vp
fro
grace
oft
tymes
is
all
to
broken
by
impacience
.
A
tree
that
is
dryed
wyl
rather
breake
than
bowe
.
The
seconde
vertue
of
goostly
gladnesse
is
,
the
maketh
a
soule
to
lyue
well
&
felowly
amonges
other
,
as
Salomon
sayth
.
ꝓuerb
.xv.
Cor
gaudens
exhilarat
faciem
.
A
ioyfull
hert
gladdeth
the
syght
of
other
.
Vneth
may
a
body
be
gladsome
and
astable
to
another
,
but
yf
he
haue
a
ioyful
herte
in
god
.
The
thyrd
vertue
of
goostly
gladnesse
is
,
that
maketh
a
soule
for
to
dyspyse
all
erthly
thynges
,
as
saynt
Austyn
sayth
.
who
so
hath
an
inwarde
sauour
of
the
holy
goost
,
all
erthly
thynges
is
to
hym
vnsauery
.
Of
this
dispysynge
of
erthly
thynges
sayth
Salomon
.
Eccl.
i.
Vbi
multa
sapientia
multa
indignatio
.
That
is
.
where
as
is
moche
sauour
and
goostly
gladnesse
,
there
is
moche
in
dygnacyon
&
contempt
of
erthly
thynges
.
The
fourth
vertue
of
goostly
gladnesse
is
,
that
it
maketh
a
soule
to
haue
the
vyctory
of
the
fende
,
as
I
rede
in
the
lyfe
of
saynt
Anthony
the
he
taught
his
disciple
saynt
Paule
the
hermyte
,
and
sayd
thus
.
There
is
one
thyng
sone
(
he
sayd
)
by
the
whiche
thou
mayst
myghtily
ouercome
thy
goostly
enmy
.
and
that
is
goostly
gladnesse
.
whan
the
fende
seeth
moche
goostly
gladnesse
in
a
soule
,
than
he
is
sory
,
for
he
woteth
wel
god
is
there
.
Of
this
I
fynde
also
a
fygure
in
holy
wryte
to
proue
that
it
is
sothe
.
whan
the
Phylysiees
by
whome
be
vnderstande
the
multytude
of
fendes
se
the
chyldren
of
Israell
make
great
ioye
amonges
themself
.
they
sayd
.
Alas
,
alas
,
god
is
amon
that
hoost
.i.
l●x
.
iiii
.
Non
enim
fuit
tanta
exultacio
ab
heri
enudius
tercius
.
There
was
not
so
moche
ioye
yesterday
and
thre
dayes
agone
as
it
is
now
,
they
sayd
.
☞
Lo
syster
,
by
this
ye
may
knowe
by
wytnesse
of
holy
wryte
,
that
the
lyfe
of
good
folke
is
more
mery
than
the
lyfe
of
euyl
folke
.
Eeate
oft
therfore
I
pray
the
of
this
swete
fruyt
of
goostly
gladnesse
,
and
parte
it
with
thy
systers
,
whiche
be
heuy
in
herte
,
and
make
them
glad
in
god
,
that
ye
may
al
come
to
heuen
blysse
,
where
is
ioye
without
ende
.
Amen
.
❧
¶
The
thyrd
fruyte
of
the
tree
of
goostly
lyuyng
is
Peas
.
Ca.
iii.
¶
The
thyrde
fruyt
of
the
holy
goost
.
THe
thyrde
fruyte
of
the
holy
goost
in
holy
lyuers
is
called
Peas
.
¶
This
is
a
precious
fruyte
,
in
as
moche
as
I
fynde
that
our
lorde
Iesu
had
oft
this
fruyte
in
his
mouthe
,
and
aungels
,
&
his
dyscyples
also
.
That
our
lorde
loued
wel
this
fruyt
I
fynd
well
,
for
he
had
it
in
his
mouth
whan
he
sayd
oft
to
his
disciples
thus
.
Ioh.
xx
.
Pax
vobis
.
that
is
.
peas
be
among
you
.
And
this
he
sayd
to
the
more
than
ones
,
bycause
〈◊〉
he
wold
they
shold
oft
receyue
this
fruyt
.
And
●n
another
place
also
I
fynde
thus
that
he
sayd
to
the.
ioh.
xiiii
.
Pacem
relinquo
vobis
,
pacem
mean
do
vobis
.
Peas
(
he
sayth
)
I
leaue
with
you
,
&
●equeathe
you
.
And
peas
at
the
last
I
shall
gyue
you
,
yfye
kepe
well
the
peas
that
I
haue
b●quearhed
you
.
It
semeth
also
the
it
is
a
precyous
●ruyte
/
for
aungels
had
it
in
theyr
mouthes
at
our
lordes
byrth
,
whan
they
sayd
&
song
.
Luc.
〈◊〉
.
In
terra
pax
homnibus
bone
voluntatis
.
〈◊〉
It
semeth
well
also
the
it
is
a
precyous
fruy●●
for
he
wolde
that
his
dyscyples
had
it
oft
in
〈◊〉
mouthes
,
whan
he
bad
them
say
in
the
en●●●●●
of
euery
hous
the
they
entred
in
to
.
Math
.x
〈…〉
.
Peas
be
euer
in
this
hous
.
〈…〉
precious
a
fruyte
is
this
?
which
fruy●●
〈◊〉
synde
fygured
in
holy
wryte
,
longe
before
〈◊〉
lordes
incarnacyon
,
of
the
culuer
which
was
●●nt
out
of
Noes
shyp
,
and
brought
home
in
her
mouthe
a
braunche
of
an
olyue
tree
.
By
the
olyue
is
vnderstande
Peas
,
and
by
the
culuer
the
holy
goost
.
whiche
betokeneth
that
all
goostly
folke
in
whome
the
holy
goost
dwelleth
,
sholde
euer
bere
peas
,
bothe
in
theyr
brest
&
in
theyr
mouthe
,
and
styre
other
to
peas
,
as
saynt
Martyn
oyde
,
whose
mouthe
was
euer
in
spekynge
eyther
of
Chryst
/
or
mercy
/
or
peas
,
and
soo
made
peas
among
other
.
Also
it
semeth
wel
that
peas
is
a
precyous
fruyte
in
that
,
that
our
lorde
bought
the
fruyte
with
his
deare
precyous
blood
/
soo
that
he
made
peas
therby
throughout
all
the
worlde
.
¶
Also
it
is
wel
proued
that
it
is
a
precious
fruyt
,
for
all
martyrs
toke
theyr
dethe
to
bryng
peas
among
vs
.
Therfore
sory
may
al
they
be
that
refuse
so
precious
a
fruyte
,
whiche
our
lorde
&
his
aungels
,
all
his
apostles
,
all
his
dyscyples
,
and
all
his
martyrs
&
sayntes
set
so
moch
therby
.
This
precyous
fruyte
our
lorde
Iesu
hath
left
to
his
spouse
holy
chyrche
,
that
all
her
chyldren
may
take
ynough
therof
yf
they
wyl
.
☞
But
now
to
knowe
veryly
peas
,
thou
shalt
vnderstande
that
there
is
two
maner
of
peas
of
good
folke
.
One
is
peas
of
hertes
here
in
this
lyfe
,
and
peas
euerlastyng
in
another
lyfe
.
By
the
fyrst
peas
we
may
come
to
the
second
peas
Therfore
true
it
is
the
our
lorde
sayth
.
Math
.v.
Beati
pacifici
qm
filij
dei
vocabunt
.
Blyssed
be
they
that
be
peasyble
,
for
they
be
called
goddes
chyldren
.
All
suche
be
called
peasyble
that
be
louers
of
peas
/
whiche
alway
besy
them
to
reforme
peas
&
kepe
peas
,
fyrst
in
hymself
/
and
seconds
ryly
in
other
.
Peas
in
hymself
is
for
to
make
the
flesshe
subiect
to
the
spyrite
,
and
for
to
make
the
styrynges
of
the
soule
subiecte
to
the
ouer
parte
of
reason
.
Be
therfore
syster
fyrst
a
maker
of
peas
with
in
thyself
,
makynge
thy
body
subiecte
to
thy
soule
,
and
than
a
maker
of
peas
of
other
.
For
thou
canst
not
be
a
very
maker
of
peas
of
other
but
yf
thou
be
fyrst
in
peas
within
thy selfe
.
This
fyrst
peas
lyeth
in
repressing
of
all
carnal
lustes
&
desires
,
and
that
the
lawe
of
the
flesshe
repugne
not
the
lawe
of
the
soule
,
but
that
the
body
serue
the
soule
vnder
trybute
,
that
is
for
to
serue
the
soule
as
a
seruaunt
serueth
the
body
,
and
elles
there
shal
no
peas
be
.
The
body
is
as
a
seruaunt
to
whome
it
longeth
for
to
serue
,
the
sou●e
is
as
a
lady
to
whome
it
longeth
for
to
haue
the
soueraynte
.
whan
the
seruaunt
taketh
awaye
from
the
lady
her
herytage
,
than
is
there
a
greate
erthquake
,
as
Salomon
sayth
.
ꝓuerb
.xxx.
Vnum
est
per
quod
terra
mouetur
,
quando
an
cilla
heres
fuerit
domine
sue
.
❧
There
is
one
greate
thyng
he
sayth
,
whiche
causeth
the
erthquake
,
and
that
is
whan
the
seruaunt
is
heyre
of
the
lady
.
The
body
whiche
is
the
seruaunt
,
is
than
the
ladyes
neyre
,
whan
he
by
fleshly
lyuyng
●ereth
away
the
herytage
of
the
soule
,
&
so
myspendeth
it
,
by
the
whiche
the
soule
that
is
lady
is
depryued
from
spyrytuall
and
endlesse
delytes
.
And
this
causeth
an
erthquake
,
that
is
,
the
erth
which
is
thy
flesh
may
not
suffre
vertues
to
growe
in
the
soule
,
but
ouertorneth
all
the
edyfyenge
and
buyldyng
of
vertue
vp
and
downe
.
Alas
that
suche
a
wretched
seruaunt
shold
ouercome
suche
a
gentyll
lady
of
our
lordes
kynne
.
yf
there
shold
be
very
peas
betwene
them
two
,
nedes
the
seruaunt
must
come
and
lowe
herself
to
her
lady
.
That
is
,
she
must
be
compelled
to
obey
to
the
soule
,
and
to
all
the
profytes
the
longe
to
the
soule
for
to
be
dylygent
.
who
so
can
make
the
flesshe
to
lowe
he
shall
haue
peas
ynough
in
himself
,
&
be
able
to
make
peas
amonges
other
Though
thou
fele
sometyme
styringes
of
thy
flesshe
to
synne
,
(
yf
reason
folowe
not
)
deme
it
not
consent
,
but
onely
a
felynge
,
whiche
is
called
but
a
tourneyment
betwene
the
soule
and
the
body
,
Trowest
thou
that
therfore
,
that
thou
hast
lost
peas
.
Naye
syster
,
as
longe
as
thou
neuer
consentest
for
to
be
ouercome
.
There
is
no
maner
of
thynge
forboden
the
in
all
suche
tourney
mentes
betwene
the
soule
and
the
body
,
but
onely
consent
in
the
felynge
of
ony
suche
temptacyons
.
Playne
not
and
saye
that
thou
hast
loste
peas
,
bycause
that
thou
doost
fele
great
temptacions
of
thy
flesshe
.
For
as
long
as
thou
consentest
not
to
suche
temptacyons
thy
peas
is
not
broken
.
The
seconde
peas
that
I
dyde
make
mencyon
of
is
peas
of
herte
.
and
that
is
whan
all
the
styringes
and
moueinges
of
the
soule
be
made
subiecte
and
obedyent
vnto
the
ouer
parte
of
reason
.
This
peas
is
all
inwarde
,
and
it
cometh
of
affection
&
of
a
ryght
intent
.
yf
thyn
affection
be
clene
&
thyne
intent
be
ryght
for
to
profyte
in
vertue
,
anone
without
ony
delay
our
lorde
wyll
delyuer
the
from
all
vnquyetnesse
of
herte
,
&
make
thy
conscyence
a
peasyble
dwellyng
place
of
ryght
wysnesse
.
This
peas
of
conscyence
,
whiche
is
called
peas
of
herte
,
is
nothyng
elles
but
a
maner
of
ernest
,
and
a
taste
of
that
ioye
&
peas
whiche
is
euerlastyng
in
heuen
.
And
the
we
shall
haue
at
the
last
,
yf
we
kepe
very
peas
and
rest
.
Also
they
that
haue
rested
them
here
from
wicked
workes
,
there
shall
they
rest
from
endlesse
trybulacion
.
Of
these
bothe
peases
that
is
of
conscyence
&
of
ioye
our
blyssed
lorde
made
his
testament
.
The
fyrst
peas
whiche
is
called
peas
of
hert
,
he
bequethed
here
to
his
dysciples
whan
he
sayd
.
Io.
xiiii
.
Pacem
,
relinquo
vobis
.
My
peas
I
bequethe
to
you
.
The
second
peas
whiche
is
peas
of
endlesse
blysse
he
bequethed
to
suche
that
kepe
the
fyrst
peas
,
whan
he
sayd
.
Ioh.
xiiii
.
Pacem
mean
do
vobis
.
My
peas
endlesly
I
gyue
to
you
.
The
fyrst
is
not
now
in
this
erthe
to
vertuous
folke
ful
,
stable
,
namely
for
troubles
and
vnquyetnesse
,
which
many
vertuous
folke
fele
somtyme
among
.
And
no
wonder
,
for
all
such
peas
is
but
the
relyef
and
almesse
of
heuenly
peas
,
which
is
gyuen
to
the
poore
in
spyryte
syttyng
at
the
gates
of
Ierusalem
,
abyding
there
some
peas
sent
from
our
lordes
table
.
The
almes
that
cometh
fro
a
lordes
table
is
not
always
able
to
be
eaten
.
For
somtyme
among
in
such
almesse
be
founde
bones
bare
from
flesshe
and
other
fragmentes
,
which
be
not
able
for
to
be
eaten
.
So
such
peas
that
is
graunted
of
our
lorde
to
clene
hertes
here
in
erth
is
somtime
ful
barayne
from
rest
&
quyetnesse
,
as
is
a
bone
fro
flesshe
.
And
yet
all
such
maner
vnquietnesse
cometh
from
our
lordes
table
of
heuen
,
for
to
proue
a
soule
.
☞
Lo
syster
,
blyssed
be
all
such
that
be
thus
peasyble
,
which
bothe
make
peas
betwene
the
soule
&
body
,
and
also
kepe
peas
in
herte
.
For
they
be
made
our
lordes
chambrelayns
,
in
as
moche
as
they
make
redy
for
hym
,
(
in
theyr
own
hertes
&
soules
)
a
resting
place
as
Dauyd
sayth
.
Ps.
lxxv
.
In
pace
factus
est
locus
eius
.
His
place
(
he
sayeth
)
is
made
in
peas
,
whan
the
euer
therfore
the
this
lord
of
peas
cometh
&
bryngeth
with
hym
his
swete
peas
.
or
gooth
awaye
&
withdraweth
his
peas
,
leauing
the
in
trouble
as
the
semeth
,
chaunge
neuer
thy
hert
fro
hym
,
lest
he
passe
for
euer
away
fro
the.
But
peasibi
byde
in
prayer
his
comyng
agayn
,
and
so
thou
shalt
kepe
rest
of
herte
.
wylt
thou
kepe
well
peas
?
than
conformethy
wyll
to
goddes
wyll
,
and
so
shalt
thou
kepe
peas
.
For
so
sayd
the
aungels
in
christes
byrth
.
Pax
hominibus
bone
voluntatis
.
Peas
they
said
be
to
al
people
of
good
wyl
.
If
thy
wyll
with
stonde
our
lordes
wyll
,
thou
shalt
fynde
no
rest
,
for
he
wyll
at
the
laste
haue
his
wyll
done
.
wyll
thou
,
nyl
thou
,
wylt
thou
also
kepe
well
thy
peas
,
than
withdrawe
thy
hert
from
all
erthly
loues
,
For
thou
shalt
neuer
haue
peas
,
if
thou
set
thy
hert
in
sekyng
of
suche
thynges
.
Saynt
Gregory
sayeth
.
❧
What
is
more
laboryous
,
than
to
set
our
hert
sore
on
worldly
thinges
.
And
what
is
more
restful
then
nothing
for
to
desyre
of
worldly
thynges
,
but
only
oure
bare
necessaris
.
Thou
mayst
also
kepe
this
peace
,
yf
thou
kepe
dylygently
thy
.v.
wyttes
,
for
whan
the
gates
were
shet
&
the
disciples
with
in
,
our
lorde
sent
in
peas
amonges
them
,
&
said
Ioh.
xx
.
Pax
vobis
.
what
is
it
els
for
to
close
thy
gates
,
but
to
refrayne
al
thy
.v.
wyttes
from
vnlefull
desyres
whiche
dryueth
away
peace
.
Thus
sister
kepe
peace
within
thy selfe
&
than
shalt
thou
be
a
good
maker
of
peace
amonge
other
,
and
yet
wyll
they
neuer
hertly
be
reconsyled
to
suche
that
are
them
forgyuenesse
,
what
be
suche
scorners
of
peas
,
and
not
louers
of
peace
,
for
they
be
no
verilouers
of
peas
.
but
if
they
be
as
redy
to
seke
peas
of
those
that
haue
trespaced
to
them
,
as
suche
that
haue
trespased
to
them
,
be
glad
to
offre
them
peas
.
As
Dauid
saieth
.
Ps.
xxxiii
.
Inquire
pacem
et
persequerecam
.
That
is
for
to
say
.
Seke
peas
and
sue
to
haue
it
parfitly
.
There
be
also
many
which
be
redy
for
to
receyue
peas
of
other
that
haue
trespaced
to
them
,
but
not
so
redy
for
to
offre
it
fyrst
to
other
to
whome
they
haue
offended
.
It
is
more
glorious
in
the
syght
of
god
for
to
seke
peas
before
thou
be
called
to
peas
,
than
whan
thou
art
called
.
For
it
is
more
curtesy
to
gyue
a
gyfte
before
it
be
axed
,
than
to
graunte
it
whan
it
ys
axed
.
All
suche
that
seke
noo
peas
,
but
refuse
it
whan
it
is
offred
,
they
vnderstande
not
the
peas
is
the
herytage
of
chrysten
people
.
For
yf
they
vnderstode
verily
that
peas
were
the
heritage
of
chrysten
men
.
whiche
Chryst
dyde
bequethe
them
in
his
testament
they
wolde
neuer
abyde
for
to
recouer
theyr
herytage
tyl
they
were
prayed
therto
,
but
they
wolde
sue
therafter
with
all
maner
of
haste
for
to
haue
it
.
Also
all
they
be
called
peasyble
that
labour
&
do
theyr
besynesse
for
to
breake
strife
and
debate
among
other
.
For
that
was
the
offyce
of
our
lorde
Iesu
,
whiche
laboured
to
his
lyues
ende
,
and
shed
his
bloode
for
christen
peas
,
And
in
token
the
he
laboured
sore
for
our
peas
,
after
his
resurrection
he
appered
to
his
dyscyples
,
and
shewed
them
his
handes
&
his
fete
,
and
also
his
body
all
wounded
,
the
they
myght
vnderstand
therby
what
costes
&
expences
he
had
done
for
to
purchace
peas
for
them
.
as
though
he
had
sayd
to
them
thus
.
Set
not
lytel
by
peas
,
for
it
hath
cost
me
my
lyfe
.
Now
syster
this
is
a
deynte
fruyte
,
for
vneth
it
may
be
founde
,
it
hath
so
many
lettynges
for
to
growe
.
☞
which
ben
they
that
letteth
peas
of
hert
?
Truely
syster
wrathe
/
hatred
/
stryfe
/
debate
/
worldly
besynesse
/
&
outward
noyse
.
Therfore
yf
thou
wylt
haue
very
peas
in
herte
,
beware
of
all
these
.
This
fruyte
syster
hath
.iiii.
greate
eertues
and
fayre
.
One
is
,
that
all
they
that
haue
peas
be
made
goddes
chyldren
in
erthe
.
as
our
lorde
sayth
hymselfe
.
Beati
pacifi
qm
fili
dei
vocabuntur
.
Blyssed
be
they
that
be
peasfull
,
for
they
shal
be
called
goddes
children
.
His
chyldren
by
folowyng
his
steppes
.
For
the
offyce
of
our
lorde
was
in
erthe
to
make
peas
,
and
so
do
all
suche
.
The
seconde
vertue
of
peas
is
this
/
the
it
clenseth
the
eye
of
the
soule
.
For
peas
is
of
such
clennesse
that
it
clenseth
a
soule
so
clerely
that
it
may
se
god
,
as
the
holy
apostle
sayeth
.
Heb.
xii
.
Pacem
sequimini
et
sanctimoniam
cum
omni
bus
,
sine
qua
nemo
videbit
deum
.
That
is
.
Shew
peas
and
holynesse
with
all
folke
.
without
which
peas
may
no
man
se
god
.
The
thyrde
vertue
of
peas
is
that
it
maketh
redy
a
place
to
our
lorde
.
There
is
no
place
so
pleasaunt
to
our
lorde
,
as
is
the
place
of
the
herte
whan
it
is
in
rest
.
Doo
well
thy
dyligence
for
to
loue
well
this
fruyte
,
and
pray
our
lorde
to
take
parte
with
the
of
his
owne
fruyte
of
peas
.
And
than
shalt
thou
haue
god
at
thy
feast
,
as
saynt
Paule
sayth
.ii.
co
xiii
Pacem
habete
et
dominus
pacis
erit
vobiscum
.
Haue
peas
with
you
,
and
the
lorde
of
peas
shal
be
with
you
.
The
fourth
vertu
of
peas
is
that
our
lorde
gyueth
for
our
erthly
peas
here
,
peas
euerlastyng
without
ende
.
For
they
that
haue
peas
,
&
kepe
peas
and
loue
peas
here
they
may
be
sure
of
endlesse
peas
,
as
the
prophete
Esay
sayth
.
Esa.
xxxii
.
In
pacis
pulchritudine
conqui
esces
.
In
fayrnesse
of
peas
all
suche
shall
rest
.
Here
thou
sholdest
slepe
in
peas
,
and
there
thou
shalt
rest
in
peas
,
as
Dauyd
sayth
.
Ps.
iiii
.
In
pace
in
idipsum
,
dormiam
et
requiescam
.
In
peas
(
he
sayth
)
with
my selfe
I
shall
slepe
&
rest
.
That
is
.
I
shall
so
slepe
here
in
rest
and
peas
with
in
my selfe
,
which
peas
&
rest
is
in
me
vnchasigeable
and
vnuaryable
that
I
may
at
the
laste
partytely
rest
in
blyssed
peas
without
ende
.
O
how
mery
(
syster
)
y●
mayst
be
in
keping
of
peas
.
For
veray
peas
(
where
it
is
had
)
bryngeth
the
soule
into
great
clerenesse
〈◊〉
tranquylyte
.
what
is
peas
but
tranquylite
of
soule
,
symplenesse
of
●erte
,
the
bonde
of
loue
,
and
the
felawshyp
of
charyte
?
Suche
peas
putteth
away
dyscorde
/
reoresseth
wrathe
/
destroyeth
pryde
/
and
louerh
mekenes
/
it
seketh
god
/
it
loueth
god
/
it
cannot
hate
/
it
teacheth
to
loue
/
it
cannot
be
proude
.
He
that
hath
suche
peas
kepe
it
will
.
And
he
that
hath
lost
it
hye
him
fast
that
he
may
wynne
it
agayne
.
❧
Lo
syster
yf
thou
be
thus
peacyable
and
in
peas
sue
after
such
peas
with
clennesse
.
Thou
mayst
be
meke
and
mylde
,
and
symple
in
herte
,
pure
in
thy
wordes
,
innocent
in
thy
wyll
,
according
with
god
in
thyn
affec●ion
,
that
thou
may
at
last
be
with
them
in
blysse
that
haue
fruycyon
,
&
vse
of
this
fruyt
of
peas
without
ende
.
❧
AMEN
❧
¶
The
fourth
fruyt
of
the
tree
of
goostly
lyuynge
is
Pacyence
.
Ca.
iiii
.
¶
Of
the
fruyt
of
pacyence
.
THe
fourth
fruyte
of
the
holy
goost
in
holy
lyuers
is
called
pacience
This
fruyt
is
a
ryght
necessary
fruyt
,
namely
for
vs
that
be
here
in
this
wretched
vale
of
mysery
,
amonge
so
many
passyons
of
euyll
.
Pacyence
is
suche
a
vertu
that
it
ordeyneth
vs
to
the
fruicion
&
vse
of
endlesse
peas
.
whiche
pacyence
is
brought
forth
of
charite
and
mekenesse
.
For
charyte
&
mekenesse
be
the
father
and
mother
of
pacyence
.
Whan
we
suffre
no
maner
heuynesse
nor
dysease
,
than
be
we
not
called
pacyent
,
but
peasyble
.
For
pacience
is
in
suffryng
of
all
maner
wronges
,
and
not
to
be
troubled
with
no
maner
passyons
therof
.
Some
there
be
which
be
pacyent
for
nede
,
and
some
for
symulacyon
.
Pacyence
of
nede
is
whan
we
wolde
reuenge
vs
of
our
aduersaryes
,
and
may
not
,
nor
dare
not
,
dredynge
more
harme
.
This
Pa●●ence
is
nothynge
vertuous
.
❀
The
other
pacyence
which
is
called
symulacyon
or
ppocrysy
is
whan
onely
for
vaynglory
we
shewe
vs
pacyent
in
aduersyte
,
for
to
be
praysed
therfore
here
in
erth
.
this
pacyence
is
also
vycyous
and
nothing
vertuous
.
¶
There
is
also
an
other
fayned
pacyence
,
of
the
which
saynt
Eregory
speketh
.
that
is
whan
we
fayne
pacyence
in
wronges
to
the
entent
we
may
be
reuenged
another
tyme
,
whan
we
haue
oportunyte
&
leyser
.
This
pacyence
is
also
vycyous
and
not
vertuous
.
❧
There
be
.v.
kyndes
of
vertuous
pacience
the
cometh
in
suffring
of
.v.
wronges
,
wherin
veray
pacyence
is
proued
.
The
fyrst
is
,
not
for
to
be
impacyent
,
for
hurtyng
of
thy
body
.
The
se●ond
,
not
to
be
impacyent
,
for
losynge
or
withdrawynge
,
or
for
scrarcenesse
of
temporall
goodes
.
The
thyrde
is
,
not
for
to
be
impacyent
for
ony
offences
or
harmes
done
to
thy
kynne
or
ony
of
thy
frendes
.
The
fourth
is
,
not
for
to
be
vnpacyent
for
lesyng
of
thy
worshyp
.
The
.v.
is
,
not
for
to
be
vnpacient
for
no
trouble
of
tranquylite
lyte
of
soule
.
This
last
conteyneth
all
the
other
iiii
.
within
hym
,
though
it
so
be
that
sornty
me
it
may
be
vnderstand
partyculerly
by
it selfe
without
other
.
As
whan
ꝑaduenture
we
be
troubled
and
vnpacyent
for
the
rayne
,
or
suche
other
dystemperate
wether
,
that
letteth
vs
from
our
b●
dyly
dysporte
,
or
erthly
gladnesse
.
In
all
these
pacyence
is
proued
&
knowen
for
pacyice
.
But
whan
soeuer
we
be
troubled
for
defaut
of
right
wysnesse
,
or
for
decay
of
the
gostly
helth
of
other
.
This
trouble
shold
not
be
called
vnpacyence
,
but
zeale
of
ryghtwysnesse
,
and
of
vertue
.
but
yf
i●
be
out
of
measure
&
vndyscrete
,
than
it
is
called
impacience
.
So
than
by
this
it
semeth
that
euery
passyon
that
is
had
to
proue
our
pacyence
,
eyther
it
is
of
suche
thinges
that
we
desyre
&
loue
and
is
denyed
vs
and
withdrawen
from
vs
,
or
elles
of
suche
thynges
that
we
hate
and
d●
noyous
to
vs
,
and
yet
be
put
to
vs
,
&
also
be
threatned
withall
.
In
all
suche
thinges
it
is
a
necessary
vertue
,
namely
for
telygyous
persones
to
be
pacyent
.
For
ryght
as
for
these
.v.
causes
it
is
&
great
vertue
of
pacyence
not
for
to
be
troubled
,
ryght
so
for
defaut
of
ryghtwysnesse
not
for
to
be
troubled
,
it
is
a
vyce
of
slouthe
&
obstynacy
.
Eueryche
of
vs
for
our self
sholde
be
sory
for
our
de●●●●tes
which
we
haue
done
,
namely
of
rightwysnesse
and
than
is
this
paceience
called
a
vertue
of
penaunce
.
We
sholde
also
be
sory
for
our
defautes
that
we
do
,
and
than
is
suche
pacyence
called
a
fe●●●ou●
of
encreas●
in
vertue
.
We
shold
also
be
sory
for
our
synnes
that
we
may
do
,
and
than
is
suche
pacience
called
a
sleyght
of
drede
.
Also
we
shold
be
sory
with
pacyence
for
the
harmes
and
losse
of
our
euen
chrysten
,
but
measurably
for
the
Iosse
of
theyr
temporall
goodes
/
&
moche
more
for
the
losse
of
theyr
spyrytual
goodes
/
&
of
such
thynges
as
longeth
to
theyr
helth
.
To
this
last
pacient
sorow
,
be
souerayns
most
bounde
.
For
it
they
be
pacient
in
sufferyng
of
that
vicious
lyuinges
of
theyr
subiectes
,
not
correcting
ting
them
after
theyr
power
as
they
shulde
,
they
shall
haue
no
mede
for
such
pacience
,
but
rather
they
wyn
therby
the
wrathe
of
god
,
as
Hely
the
hyghe
pre●st
had
,
for
because
he
wolde
not
sharply
chastise
his
chyldren
for
theyr
grete
defautes
,
with
the
whiche
our
lowe
was
displeased
,
therfore
he
selfe
payne
with
the
wrathe
of
god
.
Thus
than
pacyence
is
a
ryght
necessary
fruyte
,
namely
for
rely
gious
persones
.
❧
Lo
syster
,
yf
thou
wylt
be
very
relygyouse
thou
must
be
pacyent
and
suffre
easyly
all
sorowes
&
dyseases
Which
pacience
must
be
strong
that
no
temptacion
ouer
come
it
.
It
must
also
be
stedfast
that
neyther
dredes
●elabours
make
it
no
cowarde
.
It
must
also
be
of
a
myghty
wyll
,
that
thou
he
not
afrayde
to
do
the
moost
harde
thynges
that
is
commaunded
to
the
,
for
the
helth
of
thy
soule
.
It
must
also
be
a
long
abydyng
wyll
,
that
the
long
delay
of
mede
breke
not
thy
hope
of
desy●e
.
It
must
also
be
mylde
,
that
thou
be
not
chaufed
&
styred
for
no
maner
of
hate
of
other
for
to
gyue
euyll
for
euyll
,
but
rather
good
for
euyll
.
It
must
also
be
easy
that
thou
caust
or
may
in
al
suche
che
wronges
be
without
hastynesse
of
hert
,
souple
&
treatable
.
So
to
be
pacient
thou
shalt
fynd
great
ease
.
Is
it
not
a
greate
ease
trowest
thou
to
suffre
all
thyng
easyly
?
For
aduersyte
without
pacyence
hurteth
in
thre
maner
of
wyse
.
Oue
is
that
it
tormenteth
vs
outwarde
.
Another
that
it
maketh
vs
tesly
or
frowarde
inwarde
by
impacyence
.
And
the
thyrde
is
,
that
such
an
vnpacyent
conseyence
freateth
the
soule
within
.
Yf
thou
be
very
pacyent
thou
shalt
fynde
a
greate
refresshyng
to
thy
soule
.
For
ryght
as
the
body
is
fed
with
dylycate
feastes
,
so
is
the
soule
fed
with
precyous
vertues
,
and
namely
with
this
vertue
of
pacience
it
is
made
fat
,
as
with
one
of
the
moost
deynty
morcelles
of
our
lordes
disshe
.
In
suche
pacyice
is
great
edyfication
to
other
.
For
many
taketh
hede
rather
of
that
vertue
in
other
than
of
ony
other
vertue
.
Many
we
fynd
chaste
/
abstynent
poore
/
full
of
abnesse
/
besy
in
prayers
/
and
stedfast
in
the
faythe
.
but
fewe
in
maner
mekely
pacient
in
reproues
,
detractions
,
and
other
〈◊〉
.
For
in
such
thynges
anone
we
wyll
excuse
〈…〉
●efende
vs
,
lest
other
be
s●laundred
therby
,
sup●●●●
not
we
be
gylty
yf
we
holde
our
●eas
.
And
y●●●●e
●●●th
〈◊〉
we
do
shewe
our self
more
reproueble
in
that
we
venge
our selfe
by
suche
impaciency
.
It
were
more
prayse
or
commendacyon
worth
to
vs
yf
that
we
wolde
folowe
our
lorde
for
to
suffes
such
wronges
pacyently
,
than
by
ausweryng
for
to
ouercome
other
,
as
saynt
Gregory
sayth
.
For
to
suffre
it
purgeth
bothe
our
sysies
that
we
haue
done
,
and
also
it
kepeth
vs
warely
that
we
fall
no
more
in
them
.
It
gyueth
vs
bothe
grace
of
vertue
and
goostly
gyftes
in
this
lyfe
,
&
also
a
grete
ioye
in
heuen
whan
we
come
thyder
,
as
our
lorde
sayth
hymself
to
all
suche
as
suffre
for
his
loue
.
Math
.v.
●●udete
ex
exultate
●in̄
snerces
vestramulta
est
i●
eelis
.
that
Be
ioyfull
and
glad
(
He
sayth
)
for
your
mede
is
great
in
hauen
.
Pa●y●●e●
is
also
fe●●
we
to
Chrystes
passyon
,
and
〈◊〉
of
kynne
.
☞
Se
now
how
by
pacyence
thou
peldest
to
our
lorde
suche
thynges
as
our
lorde
suffred
for
the
greuous
anguysshes
&
diseases
,
so
to
suffre
withour
lorde
in
ioyeng
of
trybula●yon
shold
be
the
delyte
of
all
chrysten
folke
.
O
now
it
may
be
a
great
confusyon
and
shame
to
all
them
that
nothyng
hath
suffred
for
hym
,
whan
our
lorde
shall
come
at
the
day
of
dome
&
shewe
his
woundes
of
his
passyon
,
and
greate
ioye
to
all
suche
that
for
his
loue
haue
suffred
pacyently
many
greuous
iniuryes
,
in
as
moch
as
they
be
lykened
and
conformed
to
Chrystes
passyon
.
Pacience
is
also
a
great
token
of
goostly
swetenesse
.
For
to
them
that
our
lorde
sendeth
aduersitees
,
wotsauf
of
his
goodnesse
for
to
make
them
here
some
parte
of
his
crosse
.
This
is
a
great
gentylnesse
of
him
that
he
wyl
make
vs
felawes
of
his
passyon
,
and
parteners
of
his
charge
.
This
is
to
them
a
great
token
of
trust
,
that
our
lord
trusteth
them
well
and
loueth
them
so
,
that
he
wyl
deuyde
with
them
his
charge
.
For
lyke
as
a
man
beryng
a
burden
which
he
wold
were
not
lost
,
hauyng
many
felawes
goyng
with
him
in
his
iourney
,
rather
wyl
pray
suche
one
for
to
helpe
him
to
bere
it
the
wyl
not
lese
it
,
but
kepe
it
saul
,
than
and
ther
that
wyll
lese
it
.
So
our
blyssed
lorde
which
is
with
vs
al
the
dayes
of
our
lyfein
our
wayes
that
we
walke
,
beyng
wery
for
the
great
labour
of
his
passion
,
that
he
yet
suffreth
in
his
spouse
holy
chyrche
,
that
is
in
his
mysly
call
body
,
axeth
whyther
ony
will
haue
compassyon
on
hym
to
helpe
to
bere
the
burden
of
trybulacyon
that
he
yet
suffreth
in
his
membres
of
holy
chyrche
.
For
the
passyon
Whiche
he
suffred
whan
he
was
in
erthe
he
distry
buted
it
to
all
his
membres
of
chrysten
people
.
that
ryght
as
he
entred
in
to
blysse
by
paynes
&
passyons
,
so
he
wolde
that
all
his
membres
shold
entre
in
to
ioye
by
paynes
and
passyons
.
Lete
vs
therfore
haue
compassyon
of
his
paynes
,
and
helpe
to
bere
his
crosse
of
his
passion
in
our selfe
,
and
than
shall
we
be
ꝑteyners
of
his
ioye
,
And
he
that
hath
moost
compasson
therof
by
very
pacyence
he
shall
be
moost
next
to
our
lorde
in
ioye
.
Thre
degrees
I
fynde
of
pacience
.
¶
The
fyrst
degre
is
that
a
man
besy
hym
to
lerne
to
represse
by
batayle
all
maner
styrynges
of
wrath
and
impactence
,
lest
it
breake
out
by
vnlawful
wordes
&
dedes
,
but
lete
it
be
quenched
as
fyre
in
his
owne
smoke
,
for
but
yf
it
be
restreyned
it
wyll
encresse
and
growe
and
brenne
all
that
cometh
nygh
.
In
.iiii.
maner
wyse
I
fynde
that
fyre
is
quenched
.
One
is
by
water
,
another
is
by
stopping
,
the
thyrde
is
by
wastyng
,
and
the
fourth
is
for
faut
of
mater
.
In
the
same
wyse
the
fyre
of
impacyence
must
be
quenched
.
Fyrst
by
shedynge
of
water
,
that
is
by
wyse
councell
,
for
to
be
aduysed
what
we
say
.
And
thynk
how
moch
profyte
is
in
pacyence
,
and
how
moche
harme
cometh
of
impacyence
.
The
second
is
by
stopping
that
is
by
kepyng
and
stoppyng
of
thy
mouthe
&
thy
handes
,
lest
thy
tongue
in
speking
do
breke
out
in
to
wordes
of
falsnesse
,
and
thy
handes
in
to
dedes
of
fury
and
hastynesse
.
The
thyrde
is
by
wastyng
,
that
is
by
tournyng
maters
of
pre
and
wrathe
in
to
other
maters
.
For
as
fyre
is
quenched
by
withdrawing
of
wood
eche
from
other
,
so
maters
of
wrath
by
withdrawyng
of
the
maters
wisely
into
other
maters
that
may
helpe
to
peas
.
The
fourth
is
by
defaute
of
maters
,
that
is
,
yf
all
pryue
rownynges
be
put
away
,
than
all
occasyons
of
impacyence
sholde
cease
.
Preuy
rownyng
is
a
subtyll
suggestyon
whiche
is
the
greatest
cause
of
debate
,
yf
there
be
no
herers
there
shall
no
rowners
be
.
¶
The
second
degre
of
pacyence
is
,
that
a
man
by
long
vse
of
pacyence
/
&
in
refrynynge
of
impacyence
hath
so
lerned
that
he
is
not
afrayd
nor
trobled
for
ony
aduersyte
,
but
hym
semeth
that
he
is
in
a
place
of
such
great
sykernesse
&
rest
,
where
be
seeth
his
aduersaryes
go
besyly
about
hym
for
to
disease
hym
,
&
yet
he
trusteth
verily
that
they
shal
do
hym
no
harme
,
for
bycause
he
feleth
soo
greate
swetenesse
in
pacyence
.
Lo
syster
,
so
longe
is
a
man
aferde
of
aduersyte
,
as
longe
as
he
loueth
temporall
thynges
,
eyther
in
hiself
or
out
of
hym self
,
which
he
dredeth
to
lose
,
or
els
hath
sorow
in
the
losse
,
as
is
in
hurting
or
losyng
of
his
own
body
,
his
worship
,
his
godes
,
his
frendes
,
&
his
owne
wyll
.
Yf
he
loue
not
these
thynges
inordynatly
,
nor
haue
no
great
delite
in
them
,
than
he
hath
no
great
sorow
in
the
losse
of
them
.
What
harme
may
our
aduersary
do
to
vs
?
wherfore
sholde
we
be
sory
?
If
he
hate
vs
,
his
own
euyl
is
inclosed
in
his
owne
hert
,
that
it
may
not
touch
vs
,
nor
do
vs
no
harme
.
it
is
his
own
payn
alone
,
be
we
in
peas
within
our self
,
&
pray
for
him
.
A
fyre
inclosed
in
another
mafies
bosome
brenneth
him
and
not
vs
.
If
he
say
ony
worde
that
shold
be
agaynst
vs
,
it
is
but
a
wynd
that
passeth
by
the
ayre
,
it
hurteth
vs
not
.
For
lyke
as
thou
woldest
not
be
sory
,
but
well
apayd
yf
a
darte
were
pycked
or
throwen
to
the
and
touched
the
not
,
but
rafie
in
to
the
ayre
,
so
do
of
such
cursed
wordes
.
for
it
is
but
a
barkyng
and
no
bytyng
.
If
he
bacbyte
the
in
thy
absence
,
yet
be
thou
not
troubled
,
he
hurteth
hymself
&
not
the.
In
that
he
sheweth
himself
an
enuyous
man
and
a
detractour
,
and
maketh
hymself
odyble
to
other
,
&
not
for
to
be
set
by
.
Therfore
be
thou
styl
and
hold
thy
peas
,
and
than
our
lorde
and
other
shal
defende
the
agaynst
hym
,
and
haue
compassyon
on
the.
And
yf
thou
begyn
to
strugle
&
stryue
agaynst
hym
by
answerynge
or
defendynge
thyselfe
by
some
maner
of
excusyng
,
than
all
they
that
fyrst
had
compassion
on
the
shall
stand
&
beholde
you
bothe
as
two
cockes
fyghtyng
,
&
set
ryght
nought
by
you
bothe
,
but
reproue
you
bothe
for
your
enuy
and
impacyence
.
Yf
thou
drede
suspycyon
that
might
fall
to
the
by
suche
detraction
,
yet
suffre
mekely
and
gyue
place
,
and
than
shall
thy
pacyence
put
away
suspyycon
out
of
other
mennes
hertes
,
that
they
sholde
not
deme
none
euyll
of
the.
Yf
thy
hert
be
anguysshed
and
brent
sore
within
thy self
for
rancour
,
yet
labour
pryuely
without
shewyng
of
outwarde
tokens
,
and
put
it
away
with
easy
suffraunce
,
considering
the
great
ꝓfyte
that
foloweth
thereof
.
For
ryght
as
a
man
hauyng
an
impostume
must
suffre
a
lytel
whyle
bothe
brennyng
and
cuttyng
in
hope
to
haue
sooner
helthe
of
his
sekenesse
.
Ryght
so
must
thou
fyght
and
stryue
within
thy selfe
,
in
dystroyeng
of
suche
brennyng
&
rancour
.
And
so
thou
shalt
within
short
whyle
fynde
helth
&
rest
.
Suffre
bachyters
as
thou
must
do
the
bytyng
of
a
fle
.
In
this
degre
of
pacyence
(
yf
thou
be
well
lerned
therin
)
thou
wylt
not
be
troubled
with
aduersyte
,
but
suffre
and
be
styll
.
¶
The
thyrd
degre
of
pacyence
is
to
be
ioyfull
in
try
bulacyons
,
and
glad
whan
thou
felest
them
,
and
desyre
them
whan
thou
lackest
them
.
Ryght
as
a
famous
&
a
worthy
knyght
wold
be
glad
whan
he
might
proue
his
knighthode
with
another
knight
as
he
is
.
Such
gladnesse
had
that
worthy
knight
of
god
saynt
Paul
whan
he
said
thus
.ii.
Co.
xii
Placebo
mihi
in
infirmitatibus
:
in
contumelijs
:
in
necessitatibus
:
in
angustijs
:
in
ꝑsecutionibus
pro
Christo
.
It
lyketh
me
well
(
he
sayth
)
&
it
is
pleasaunt
to
me
for
to
be
in
sekenesse
,
in
reproues
,
in
necessitees
,
in
anguysshes
,
&
in
persecucyons
for
Chrystes
loue
.
❧
I
rede
also
that
our
lorde
taught
how
that
the
chyldren
of
Israell
sholde
do
sacryfyce
,
whan
he
sayd
thus
.
Deut.
xxxiii
.
Immolabunt
victimas
iusticie
,
&
quasi
iundationem
maris
lac
sugent
.
They
shall
souke
the
waues
of
the
see
as
they
wolde
souke
mylke
,
(
he
sayth
)
and
so
they
shal
sacryfice
to
me
the
sacryfyce
of
rightwysnesse
.
What
is
this
for
to
mene
syster
?
Thou
shalt
vnderstande
that
the
see
is
ryght
bytter
,
how
may
than
a
man
souke
out
mylke
of
such
bytternesse
?
I
shal
tel
the.
Thou
soukest
well
mylke
out
of
the
waues
of
the
bytter
see
whan
thou
art
glad
,
as
it
were
by
the
swete
mylke
of
goostly
conforte
of
euery
aduersyte
,
whiche
encreaseth
and
haboundeth
in
the
bytter
see
of
this
wretched
worlde
,
and
than
thou
sacryfyest
the
sacryfyce
of
ryghtwysnesse
to
our
lorde
god
.
For
as
sayth
saynt
Gregory
.
❧
It
is
more
mede
for
to
suffre
paciently
aduersytes
than
for
to
do
all
the
good
werkes
that
may
be
done
without
that
.
For
yf
thou
somtyme
in
desyre
for
to
please
god
doost
put
to
thyn
owne
body
some
maner
of
affiction
&
torment
wilfully
in
chasty
syng
of
it
.
or
els
tormentest
thy self
for
goddes
loue
by
compunction
&
mournyng
.
why
than
art
thou
not
as
well
willyng
gladly
for
to
suffre
outward
occasyons
of
pacience
profered
by
other
.
Good
syster
be
as
glad
for
to
suffre
the
one
as
the
other
.
For
it
is
more
mede
for
the
to
suffre
of
another
than
of
thy selfe
.
Yf
thou
settestly
tell
by
thy self
,
why
art
thou
not
well
apayd
to
be
lytell
set
by
of
other
?
For
right
as
very
mekenesse
is
as
ioyfull
to
be
set
lytell
by
of
another
,
as
he
is
of
himself
.
so
very
pacience
suffreth
as
gladly
aduersyte
of
other
as
he
wolde
of
hiself
.
☞
Lo
syster
he
that
is
moost
pacyent
in
wronges
moost
shall
be
set
by
in
the
kyngdome
of
heuen
.
O
syster
,
now
is
this
vertue
of
pacyence
a
necessary
vertue
,
whiche
causeth
a
man
to
loue
them
that
hurt
hym
,
&
not
to
hurt
them
agayn
.
And
forgyueth
them
which
do
hym
wronge
,
&
not
dooth
wrong
agayne
.
And
spareth
them
that
noyeth
hym
,
and
not
noyeth
agayne
.
Therfore
pacience
is
called
by
doctours
the
roote
and
the
keper
of
all
vertues
.
For
our
lorde
sayth
.
Luc.
xxi
.
In
pacientia
vestra
possidebitis
animas
vestras
.
In
your
pacyence
(
he
sayeth
)
ye
shall
kepe
in
true
possessyon
your
soules
,
that
is
in
rest
and
peas
.
The
fruyt
of
such
pacyence
hath
.iiii.
fayre
vertues
.
One
is
that
a
pacyent
soule
is
stronger
than
that
myghtyest
man
that
lyueth
in
erth
.
For
a
pacyent
soule
suffreth
all
euylles
&
wronges
more
myghtyly
,
than
the
strongest
man
in
all
the
myghtyest
dedes
the
euer
he
dyde
,
though
he
had
wonne
bothe
townes
and
castels
,
as
Salomon
sayth
.
Prouerb
.
xvi
.
Melior
est
vir
paciens
viro
forti
&
qui
dominatur
animo
suo
expugnatore
vrbium
.
More
stronger
and
better
in
the
syght
of
god
is
a
pacyent
soule
in
suffrynge
of
wronges
,
than
the
myghtyest
man
in
erthe
.
For
he
that
ouercometh
&
wynneth
his
owne
wyll
,
is
more
commendable
than
he
that
wynneth
castelles
and
townes
.
we
fynde
many
such
great
conquerours
of
townes
,
but
fewe
conquerours
of
theyr
wylles
.
He
that
ouercometh
hymselfe
is
stronger
than
ony
other
.
Suche
wynneth
not
a
towne
or
a
cyte
in
ouercomyng
hymself
,
but
the
kyngdome
of
heuen
.
Math
.xi.
Regnum
celorum
vim
patitur
et
violenti
rapiunt
illud
.
The
kyngdome
of
heuen
must
be
wonne
with
suche
a
vyolent
strength
.
For
all
vyolent
ouercomers
of
themself
bereue
it
.
It
is
more
maystry
to
ouercome
al
a
regyon
than
for
to
ouercome
thyn
own
wylfull
soule
.
The
second
vertue
of
this
fruyt
of
pacience
is
,
that
it
maketh
a
man
ryght
wyse
.
as
Salomon
sayth
.
ꝓuerb
.
xiiii
.
Qui
paciens
est
multa
gubernat̄
sapientia
.
He
that
is
pacient
is
gouerned
with
moche
wysdome
.
(
he
sayth
)
In
thre
maner
of
wyse
a
wyse
man
is
pacyent
.
One
is
that
suche
one
purchaceth
hym
full
wysely
by
his
pacyence
as
it
were
in
maner
without
great
labour
many
great
iewels
of
golde
and
syluer
,
and
of
precyous
stones
,
to
make
hym
therwith
an
endlesse
crowne
in
the
blysse
of
heuen
.
The
contrary
dooth
he
that
is
vnpacyent
,
as
saynt
Bernarde
sayth
.
❧
For
he
with
his
cruelte
depryueth
his
crowne
from
all
suche
precyous
it
wels
.
Another
is
that
he
is
wyse
in
kepynge
.
For
though
somwhat
he
leseth
by
fraylte
,
yet
he
waxeth
wyse
afterwarde
that
he
wyll
kepe
the
remeynant
well
and
wysely
,
so
that
he
wil
not
lese
all
.
The
contrary
dooth
he
that
is
impacyent
.
yf
he
lose
his
lande
he
wyll
for
angre
soo
stryue
therfore
that
he
wyll
lese
also
the
kyngdome
of
god
.
☞
Lo
for
a
lytell
erthly
thyng
he
casteth
away
from
hym
for
angre
all
his
goostly
goodes
.
The
thyrd
is
that
he
amendeth
such
thynges
as
he
wynneth
,
as
is
whan
he
torneth
to
good
al
the
euyll
that
he
suffreth
,
as
saynt
Paule
sayth
.
Ro.
viii
.
Diligentibus
deum
omnia
cooperautur
in
bonum
.
To
them
that
loue
god
all
thynges
tourne
to
good
.
Soo
it
fareth
not
with
them
that
be
impacyent
.
For
yf
they
haue
wrong
with
theyr
angre
they
put
more
to
,
and
so
make
it
wors
.
¶
The
thyrd
vertue
of
this
fruyte
of
pacyence
is
that
it
kepeth
a
man
from
goostly
venym
,
as
our
lorde
sayth
.
Math.
vlt.
Simor●ferrum
●d
biberint
non
eis
nocebit
.
Though
a
pacient
soule
drynke
venym
of
dyspytful
and
veny
mous
wordes
,
it
shall
do
hym
no
harme
,
but
it
is
holsome
to
hym
,
&
the
maketh
the
vertue
of
pacience
.
Saynt
Gregory
sayth
in
his
dialogues
that
the
vertue
of
pacyence
is
more
worth
than
for
to
do
bodyly
myracles
.
¶
The
fourth
vertue
of
the
fruyt
of
pacience
is
,
that
it
crowneth
endlefly
a
soule
in
heuen
.
❧
Saynt
Iherom
sayth
,
what
saynt
in
heuen
is
crowned
without
pacyence
?
❀
And
holy
chyrche
from
the
begynnyng
vnto
this
tyme
wanted
neuer
persecucion
no.
suffre●s
of
persecucyons
And
therfore
all
pacyent
soules
of
persecucyons
haue
for
to
shewe
for
them
our
lordes
patent
lettres
,
that
the
kyngd●me
of
heuen
is
theyrs
.
whiche
patent
lettres
begyn
in
this
wyse
.
Math
.v.
Beati
qui
ꝑsecutionem
paciuntur
propter
iusticiam
:
qm
ipsorum
est
regnum
celorum
.
Blyssed
be
all
them
(
he
sayth
)
that
suffre
persecucyon
for
rightwysnesse
,
for
the
kyngdome
of
heuen
is
theyrs
of
ryght
.
☞
Lo
syster
what
vertue
may
be
founde
in
this
necessary
fruyt
of
pacience
that
thus
commendeth
vs
to
god
,
and
kepeth
vs
from
al
euyls
?
For
it
tēꝑeth
yre
,
it
refeeyneth
the
congue
,
it
gouerneth
the
soule
,
it
kepeth
peas
,
it
breketh
hasty
lykyng
,
and
swageth
the
vyolence
therof
.
it
quencheth
stryle
and
debate
,
it
maketh
vs
meke
in
ꝑrosperite
,
stronge
in
aduersyte
,
mylde
agaynst
iniuryes
&
wronges
,
it
ouercometh
temptacyous
,
it
suffreth
persecucyons
,
it
wardeth
myghtyly
the
grounde
of
our
fayth
,
it
encreaseth
worthyly
our
hope
,
it
gouerneth
wysely
all
our
dedes
,
it
dyrecteth
vs
sadly
in
Chrystes
way
,
and
confyrmeth
vs
surely
that
we
may
be
gods
chyldren
.
This
vertue
(
syster
)
sholde
be
beloued
with
great
ioye
,
&
be
cleped
&
enbraced
with
all
our
myghtes
.
So
to
eate
of
this
fruyte
w
thy
systers
vnto
thy
lyues
ende
,
our
lorde
Iesu
graunt
it
,
that
ye
all
may
in
blysse
receyue
the
crowne
of
pacyence
which
is
endlesse
.
AMEN
❧
¶
The
fyfth
fruyte
of
the
tree
of
goostly
lyuyng
is
suffraunce
.
Ca.
v.
THe
fyft
fruyte
of
the
holy
goost
in
all
goostly
lyuers
is
called
suffraunce
or
long
abydyng
.
This
is
a
good
fruyt
&
a
hard
,
But
it
is
ꝓfitable
,
whiche
lyeth
in
suffraunce
&
abydyng
of
our
lord
as
Dauid
sayth
.
ps.
xxvi
.
Expecta
dnm
&
viriliter
age
.
If
the
aske
our
lorde
ouy
thynge
in
thy
prayer
the
is
longyng
to
thy
helth
,
abyde
our
lorde
in
myghty
suffraunce
,
&
than
shal
thy
hert
be
conforted
.
Thre
causes
there
be
why
we
wold
abyde
&
suffre
our
lorde
tyll
he
wyll
graunt
vs
that
we
aske
.
One
is
,
for
a
grete
rewarde
is
prepared
to
suche
long
abydyng
.
And
there
is
nothing
better
to
be
abyden
&
taryed
for
,
than
our
lorde
with
his
medes
and
rewardes
.
Another
is
.
for
he
deceyueth
neuer
a
suffring
abyder
from
his
desyre
,
as
Dauyd
sayth
.
Ps.
xxiiii
.
Vniuersi
qui
te
expectant
non
confūdent̄
.
All
they
which
abyde
mekely
the
lorde
(
he
sayth
)
thou
shamest
neuer
nor
deceyuest
.
Thynke
it
not
sayth
saynt
Augustin
the
our
lorde
deceyueth
the
,
and
iapeth
with
the
though
thou
haue
not
anone
that
thou
woldest
haue
of
hym
.
For
though
he
defer
it
he
wyll
not
vtterly
put
it
away
from
the.
Though
thou
be
not
herde
anone
of
the
court
of
heuen
sayth
saynt
Gregory
,
thynke
not
that
they
haue
forgoten
the.
The
thyrd
is
that
he
deferreth
suche
thynges
whiche
we
desyre
of
hym
for
our
profyte
.
For
the
lenger
that
we
desyre
suche
thinges
,
the
more
we
be
tormented
in
meke
mournyng
.
And
the
more
that
we
be
tormented
in
meke
mournynge
,
the
more
we
be
purged
and
clensed
.
And
than
we
be
able
for
to
receyue
suche
thynges
as
we
desyre
of
our
lorde
.
❧
Thus
sayth
saynt
Gregory
.
Our
lorde
in
deferryng
of
desyres
of
chosen
soules
he
tourmenteth
them
,
&
in
the
tourment
he
purgeth
them
.
¶
The
second
cause
why
we
shold
abyde
&
suffre
our
lord
is
the
our
desyre
shold
icrease
.
For
the
more
that
our
lord
deferreth
that
we
aske
.
And
though
it
seme
that
our
askynge
is
not
taken
hede
to
the
more
deper
in
the
roote
of
our
foule
be
our
desyres
fastned
,
though
we
can
not
fele
it
.
For
ryght
as
the
sede
of
corne
is
hyd
longe
vnder
erth
by
harde
frost
and
come
late
vp
,
and
at
the
last
encreas
in
manyfolde
cornes
.
so
holy
desyres
with
delaye
groweth
and
encreaseth
.
And
yf
they
sayle
by
suche
delay
from
increas
,
trust
ryght
well
that
they
were
neuer
holy
desyres
.
Saynt
Austyn
sayth
.
Though
our
lorde
gyue
sometyme
late
that
thou
desyrest
,
yet
his
gyftes
be
neuerthelesse
commendable
.
But
therfore
he
dooth
it
,
that
it
shold
swetely
be
kept
whiche
is
long
desyred
.
That
that
is
soone
gyuen
and
graunted
is
set
lytell
by
.
Our
lorde
therfore
kepeth
it
safe
to
the
,
the
which
he
wyll
not
anone
graunt
the.
that
thou
mayst
lerne
therby
to
desyre
great
thynges
worthyly
.
The
thyrd
cause
is
why
we
shold
abyde
and
suffre
our
lorde
,
although
he
graunt
vs
not
that
we
aske
hym
is
,
that
we
sholde
kepe
wisely
that
he
hath
gyuen
vs
.
And
saynt
Gregory
sayth
.
❧
A
thing
that
is
founde
and
hath
belong
desyred
,
is
kept
more
warely
.
Therfore
they
that
somtyme
be
chosen
soules
seme
that
theyr
desyres
be
not
herd
of
god
.
there
ryseth
moche
wynnyng
of
vertue
in
such
pacyent
abydynge
.
❀
O
now
is
this
a
merueylous
dyspensacyon
of
pyte
,
that
where
they
wene
theyr
purpose
of
desire
is
adnulled
,
there
they
aryse
more
rather
in
vertu
than
they
were
.
And
yet
that
same
thyng
whiche
they
haue
desyred
with
long
abydyng
,
(
though
they
haue
it
not
anone
as
they
wolde
by
suche
longe
delay
)
they
shall
haue
it
more
larger
than
they
coude
desyre
it
.
And
so
that
whiche
myght
by
importune
desyre
be
lytel
,
our
lorde
by
his
mercyfull
disposition
orde●neth
that
it
is
made
right
plenteous
.
Of
this
I
fynde
that
Salomon
speketh
in
the
name
of
our
lordes
spouse
thus
.
Cant.
iii.
Quesiui
quem
diligit
anima
mea
,
quesiui
et
non
inueni
.
I
haue
sought
(
she
sayth
)
hym
the
my
soule
loueth
,
I
sought
hym
and
haue
not
founde
hym
.
Our
lorde
hydeth
hym
in
maner
whan
he
is
sought
,
that
he
sholde
feruently
be
sought
,
before
that
he
be
founde
.
And
a
chosen
soule
whiche
is
his
spouse
is
delayed
in
her
sekynge
of
her
desyre
,
that
by
suche
taryenge
she
may
be
made
the
more
able
to
receyue
manyfold
that
she
hath
sought
.
Therfore
syster
our
holy
desyres
by
delayes
in
suche
meke
suffryng
and
longe
abydyng
be
made
more
larger
to
vs
than
we
coude
desyre
,
and
so
they
be
increased
to
our
profyte
.
It
is
a
swete
conflyct
and
a
merytoryous
batayle
so
for
to
mekely
abyde
our
holy
desyres
of
our
lorde
,
for
the
which
meke
conflyet
we
shal
hope
for
to
haue
a
great
rewarde
of
mede
,
by
whiche
labour
and
conflict
increaseth
a
crown
of
victori
.
Be
not
loth
therfore
for
to
longe
abyde
our
lord
in
thy
prayers
or
in
thy
syknes
.
For
though
our
lorde
heare
the
not
anon
,
yet
in
suche
repulsyon
he
draweth
the
to
hym
full
loaūgly
,
albeit
thou
canst
not
espy
it
.
He
fareth
as
a
wise
leche
.
A
leche
though
a
sicke
man
which
is
infected
with
a
sore
and
contagious
dysease
cry
vpon
hym
neuer
so
moch
for
to
cease
of
hys
cuttyng
,
he
wyll
cease
neuer
the
more
vnto
the
tyme
he
be
hole
.
So
fareth
our
lorde
with
vs
,
whan
we
pray
hym
of
any
thyng
that
we
wolde
haue
our self
,
he
denyeth
vs
,
why
,
for
paraduenture
he
aspyeth
in
vs
som
defaut
that
is
reprouable
the
whiche
we
can
not
espy
our self
,
and
that
he
cutteth
a
way
,
for
vnto
the
tyme
that
it
he
cut
away
with
the
yren
of
som
tribulation
,
be
wyll
not
graunt
vs
that
we
aske
,
so
that
he
wyll
haue
vs
all
hole
woue
suche
greuous
sekenesse
,
before
that
he
graunt
that
we
desyre
.
Other
causes
ther
be
why
we
be
not
herd
anon
of
our
lord
in
our
prayers
.
One
is
,
for
our
systes
whiche
be
not
yet
fully
forsaken
in
wyll
as
I
haue
rehersed
.
Another
is
,
for
because
we
pray
not
and
aske
not
in
our
prayers
feruently
&
deuoutly
that
we
desyre
.
Of
this
the
prophet
sayeth
thus
.
Hie.
xxix
.
Orabitis
et
exaudiam
vos
cūquesicritis
me
in
toto
corde
vf̄o
.
ye
shall
praye
(
sayeth
our
lord
)
and
I
shall
here
you
,
namely
whan
you
seke
me
in
all
your
hert
,
and
not
els
The
thyrd
is
for
because
we
perseuer
not
&
contynew
in
our
prayers
tyll
we
haue
that
we
desyre
.
Of
this
our
lord
sayeth
thus
.
Luc.
xi
Si
perseueraueris
pulsans
propter
inprobitatem
surget
&
dabit
.
If
thou
contynew
in
prayers
be
sely
knockyng
,
at
the
last
he
sayeth
I
must
nedes
graunt
thyne
askyng
for
thy
great
importunite
that
thou
makest
to
me
.
¶
The
fourth
why
we
be
not
herd
anone
is
,
for
because
we
pray
doubtyng
and
without
any
great
trust
.
Of
the
which
the
holy
apostle
saynt
Iames
sayth
.
Iacob
.
i.
Si
quis
vestrum
hesitat
non
estimet
quod
aliquid
accipiat
.
He
that
doubteth
in
his
prayers
,
lete
none
suche
suppose
that
he
shall
haue
his
askynge
.
Therfore
we
sholde
not
tempre
oure
lorde
to
our
wylles
,
for
to
wyte
whyther
he
wyll
graunte
vs
that
we
demaunde
or
not
.
But
we
sholde
tempre
our
soules
vnto
his
wyll
afore
we
do
praye
that
whyther
he
wyll
graunt
vs
or
not
.
His
wyll
be
fulfylled
and
not
ours
.
¶
The
fyfth
why
we
be
not
herde
is
,
for
it
is
not
dyscretely
,
and
wysely
asked
that
we
pray
for
,
but
hurtfull
to
vs
.
As
the
chyldren
of
zebedee
,
whiche
asked
nothyng
for
theyr
helth
and
therfore
it
was
not
grauuted
vnto
them
.
❧
The
blyssed
apostle
saynt
Iames
sayeth
.
Iaco.
iiii
.
Detitis
et
non
accipietis
eo
qd
male
petatis
.
Ye
aske
&
ye
shall
not
haue
that
ye
aske
for
as
moche
as
ye
aske
not
well
.
In
suche
askynges
sister
though
thou
wepe
and
sobbe
for
to
haue
thyn
askynge
,
as
is
for
to
aske
to
be
fayre
/
semly
/
worldely
wyse
/
and
suche
other
,
our
lorde
wyl
not
here
the
,
for
it
is
not
for
thy
helth
The
.vi.
cause
why
we
be
not
herd
in
our
prayers
anon
,
is
that
whan
we
haue
our
desire
,
we
shold
kepe
yt
wysely
,
that
so
longe
and
with
so
great
hardnesse
hathe
be
desyred
.
☞
Lo
here
mayst
thou
se
two
great
profytes
in
longe
abydyng
.
One
is
that
wanton
pride
shold
be
repressed
in
that
that
we
be
humbled
and
made
meke
in
our
taryeng
,
and
another
that
the
gift
which
our
lorde
gyueth
vs
better
than
we
can
desyre
shold
be
made
moch
of
,
and
not
to
be
set
lytel
by
.
The
seuenth
cause
why
we
be
not
herd
anon
in
our
prayers
of
our
lorde
,
is
because
our
lorde
wyll
delay
and
defer
our
desyre
and
peticion
vnto
a
more
conuenient
tyme
,
for
our
profyt
,
than
if
we
had
it
anon
.
So
Moyses
whan
he
desyred
the
ioye
of
god
to
be
shewed
vnto
hym
,
he
had
not
anon
his
desyre
,
but
it
was
delayed
that
he
se
it
afterward
.
The
eyght
cause
why
we
be
not
anon
herd
in
our
prayers
of
our
lorde
is
,
for
because
our
lorde
wold
be
sought
helpe
of
other
to
pray
for
vs
,
and
helpe
vs
in
our
prayer
,
for
paraduenture
that
we
aske
is
a
hard
thing
,
or
els
it
is
done
for
to
put
away
our
pryde
&
foule
presumpcyon
that
we
shold
haue
yf
we
thought
that
our
lorde
dyd
so
moch
for
vs
without
help
of
other
.
So
prayed
that
holy
kyng
Ezechie
to
the
holy
prophete
ysay
for
to
pray
for
him
and
all
his
people
.
So
prayed
also
that
deuout
kyng
Iosias
to
a
holy
woman
the
was
a
prophetesse
,
for
to
pray
for
him
.
So
also
prayed
saynt
Paul
.
Ro.
xv
.
Obsecro
vos
vt
adiuuetis
me
in
ornous
vr̄is
vt
liberet
ab
infidelibus
qui
sunt
in
iudea
.
I
pray
you
(
he
sayd
)
helpe
me
in
your
prayers
that
I
may
be
delyuered
from
the
vnfaythfull
people
that
ben
in
Iury
.
❀
Thus
syster
in
all
our
nedes
we
shold
renne
to
the
remedy
of
prayers
,
not
onely
for
our selfe
but
by
help
of
other
,
trustynge
more
to
the
prayers
of
other
than
to
our
own
.
¶
The
.ix.
cause
is
why
we
haue
not
that
we
aske
in
our
prayers
of
our
lorde
.
For
peraduenture
that
we
aske
is
not
so
profytable
for
vs
as
some
other
thing
that
were
more
nedefull
for
vs
which
we
aske
not
,
which
was
wel
proued
by
saynt
Paul
that
asked
one
thyng
of
our
lorde
,
and
he
had
another
.
He
asked
for
to
be
delyuered
from
the
styringes
of
his
flesshe
,
for
he
thought
it
was
foule
&
not
maydenly
for
to
suffre
suche
foule
temptacyon
,
and
yet
was
he
not
delyuered
therof
.
But
our
lorde
gaue
hym
another
better
than
that
which
was
more
profitable
to
him
and
that
was
strength
of
vertue
and
grace
of
withstondyng
.ii.
Cor.
xii
.
Or
virtus
in
infirmitate
ꝑficitur
.
For
vertu
is
made
parfit
in
with
standyng
of
suche
temptacion
of
infirmite
.
So
than
it
is
more
profitable
for
vs
for
to
haue
exercise
of
trybulacions
,
than
for
to
be
in
rest
and
quyetnesse
of
prosperyte
,
though
we
oft
desyre
more
the
one
than
the
other
,
❧
Loo
syster
by
this
thou
mayst
knowe
whiche
thynges
they
be
that
let
vs
to
be
herde
of
god
in
our
prayers
.
Therfore
yf
thou
wylt
be
herde
in
thy
prayers
of
god
,
fyrst
be
clene
fro
synne
asmoche
as
it
is
in
thy
power
.
Be
feruent
and
besy
in
prayer
.
Haue
great
trust
in
prayer
.
Be
meke
,
&
seke
help
of
other
.
Kepe
the
graces
that
our
lorde
gyueth
the
,
and
thanke
him
for
them
.
And
aske
nothing
of
hym
but
suche
thing
that
he
knoweth
is
best
&
moost
spedefull
for
the.
❧
Now
wyll
I
tell
the
of
the
great
vertue
of
this
blyssed
fruyte
of
long
abydynge
.
☞
Foure
vertues
I
fynde
of
this
fruyt
.
One
is
,
that
it
kepeth
al
other
goodnesse
.
For
in
one
houre
long
or
ꝑseueraunt
abydyng
,
dooth
as
moch
as
other
vertues
haue
done
.xxx.
yeres
,
or
many
yeres
afore
.
why
trowest
thou
?
Truly
for
yf
that
perseueraunce
in
abydyng
kepe
not
well
in
that
is
gadred
afore
,
all
our
labour
in
vertue
were
lost
.
what
profyte
were
it
for
vs
all
our
lyfe
for
to
wynne
vertues
and
lose
them
at
last
?
Saloman
sayth
.
Eccl.
ii
.
Ce
hijs
qui
ꝑdiderint
sustinentiam
.
❧
wo
be
to
them
(
he
sayth
)
that
haue
lost
all
theyr
sustenaunce
.
What
is
the
sustenaunce
of
the
soule
?
but
vertues
whiche
be
gathred
in
to
the
barne
of
the
conscyence
,
there
the
soule
to
be
fed
with
them
,
vnto
the
tyme
that
it
be
departed
from
the
body
.
Therfore
yf
suche
vertues
of
long
tyme
gathred
be
lost
for
defaut
of
perseuerance
,
sory
may
that
soule
be
that
so
lacketh
her
sustenaunce
for
defaut
of
her
houswife
Perseueraunce
or
longe
abydynge
.
¶
The
second
vertue
of
this
fruyt
is
,
that
it
maketh
a
soule
true
to
god
.
For
onely
all
perseueraunt
soules
in
long
abydynge
forsake
neuer
our
lorde
in
theyr
trybulacyons
,
but
euer
be
true
to
hym
.
And
therfore
they
aloue
worthyly
shall
here
that
swete
worde
where
our
lorde
sayth
thus
to
all
perseueraunt
soules
.
Luc.
xxii
.
Vos
estis
qui
permansistis
me
cum
in
tribulationibus
meis
:
et
ided
ego
dispono
vobis
sicut
disposuit
mihi
pater
meus
regnum
vt
edatis
et
bibatis
supermensam
meam
.
❀
❧
Lo
sayth
our
blyssed
lorde
Iesu
chryst
to
al
perseueraunt
soules
,
ye
be
those
that
haue
parfytely
contynued
with
me
in
my
trybulacyons
&
in
my
temptacions
,
and
therfore
I
dyspose
for
you
as
my
father
hath
ordeyned
for
me
a
kingdome
there
to
eate
&
drynke
at
my
table
without
ende
.
This
meat
and
this
drynke
on
our
lordes
table
syster
is
nothyng
els
but
ioy
and
fruycyon
and
vse
of
endlesse
blysse
for
the
sorowes
that
w●●uffre
here
.
¶
The
thyrd
vertu
of
this
fruyte
is
,
that
though
all
vertues
deserue
hygh
rewarde
of
god
.
This
vertue
of
perseuerance
and
longe
abydyng
receyueth
the
felyng
and
veray
possessyon
for
them
all
,
for
there
shall
no
vertue
receyue
the
blysse
of
heuen
without
that
ꝑseueraunce
or
longe
abydyng
take
possessyos
afore
them
all
.
All
they
renne
to
heuen
,
but
one
hath
the
mede
.
and
that
is
ꝑseueraunce
.
why
is
that
trowest
thou
syster
:
Truely
for
perseuerance
in
long
abyding
is
the
moost
specyal
doughter
that
our
lorde
hath
.
Of
al
vertues
she
alone
is
the
very
heyre
of
heuen
.
¶
The
fourthe
vertue
of
this
fruyte
is
that
it
increaseth
our
crowne
in
blysse
,
as
Salomon
sayth
.
Eccl.
ii
.
Coniungere
deo
et
sustinent
crescat
in
nouissimo
vita
tua
.
Be
coupled
and
knyt
to
god
(
he
sayeth
)
by
vertue
,
&
perseuer
contynually
,
and
long
abyde
therin
,
that
thy
rewarde
in
lyfe
euerlastyng
may
encreas
at
last
.
❧
Thus
syster
to
be
fed
of
this
fruyt
of
ꝑseueraunce
or
of
long
abyding
in
vertue
.
It
kēpeth
al
goodnes
.
It
maketh
a
soule
faythfull
and
true
to
god
.
It
receyueth
possessyon
of
heuen
blysse
,
and
inereaseth
our
mede
therin
.
Kepe
well
therfore
this
vertuous
fruyt
,
so
that
it
may
last
all
the
yere
without
rotyng
,
that
is
all
thy
lyfe
tyme
without
grudgyng
and
repentyng
that
you
may
come
where
that
vertue
shal
be
herboured
without
ende
.
AMEN
¶
The
.vi.
fruyt
of
the
tre
of
goostly
lyuers
is
goodnesse
.
Ca.
vi
.
¶
Of
Goodnesse
.
THe
syxt
fruyt
of
the
hole
goost
in
all
gostly
lyuers
is
called
Godnes
.
what
is
this
fruit
of
goodnesse
(
sister
)
but
swetenesse
of
soule
,
as
doctours
sayth
whan
a
soule
reioyceth
in
good
lyuing
.
what
it
sweter
than
good
lyuing
?
Truly
nothyng
,
what
is
more
bytter
than
vycious
lyuyng
?
Certaynly
nothyng
.
❀
O
now
is
this
than
swere
fruyt
of
good
lyuynge
ryght
precyous
,
and
not
onely
a
swete
fruyte
,
but
also
it
is
called
swetnesse
it selfe
.
For
it
maketh
vs
swete
in
our
thoughtes
/
swete
in
our
worde
/
&
swete
in
our
dedes
,
bothe
to
god
and
man
.
And
it
is
so
swete
that
it
turneth
to
a
clene
soule
all
the
bytter
trybulacyons
and
aduersytees
of
the
see
of
this
worlde
in
to
swetenesse
.
Saynt
Bernard
sayth
.
☞
what
thyng
is
it
that
this
swetnes
of
good
lyuyng
may
not
tempre
,
the
which
maketh
dethe
swete
?
¶
what
asperyte
and
sharpnesse
is
there
which
may
withstand
this
swetenesse
?
Truly
none
.
For
all
maner
of
sharpnes
is
turned
in
to
the
swetenes
of
good
lyuyng
in
a
good
soule
.
Thou
art
swete
in
good
lyuyng
syster
yf
thou
hate
this
worlde
,
and
set
onely
thy
medytacions
in
god
and
in
his
goodnes
.
Thou
art
swete
in
good
lyuing
yf
thou
auoyde
and
fle
from
synne
of
malyce
,
and
louest
our
lord
that
is
bothe
benygne
and
meke
.
And
yf
thou
hast
ofte
in
thy
minde
chaste
thoughtes
and
holy
.
Thou
arte
also
swete
in
good
lyuyng
whan
thou
thinkest
often
tymes
of
the
moost
dredefull
daye
of
iugement
,
the
whiche
thought
dooth
clense
the
from
all
foule
thoughtes
,
and
kepeth
the
fre
to
god
from
all
maner
of
vayne
besynesses
.
Thou
art
also
swete
in
good
lyuyng
whan
thou
doost
thy
dylygence
and
indeuer
for
to
wasshe
away
the
woundes
of
thy
soule
with
the
ryuer
of
teares
.
Blyssed
be
all
suche
good
swete
soules
the
whiche
ben
made
of
our
lordes
grace
as
a
clowde
for
to
rayne
and
bedewe
water
of
teares
,
by
the
whiche
they
may
quenche
and
put
out
the
heat
of
vyces
.
Thou
arte
also
swete
in
good
lyuyng
yf
thou
walke
euer
in
the
way
of
our
lordes
commaundementes
,
and
do
dylygently
holy
werkes
,
&
do
kepe
thy
soule
clene
from
all
vyces
.
Thou
art
in
swetenesse
of
good
lyuyng
,
yf
thou
euery
day
by
holy
obseruaunce
of
thy
relygion
increacest
in
goodnesse
,
hauyng
a
sure
and
parfyte
trust
in
god
that
thou
shalt
se
hym
at
the
last
in
his
gloryous
kyngdome
and
ioye
.
Thou
arte
swete
in
good
lyuyng
,
yf
thou
kepe
thy
tonge
,
and
be
right
well
ware
that
thou
speke
no
wordes
of
dyscorde
or
malyce
.
Thou
art
swete
in
good
lyuyng
yf
thou
be
poore
in
worldly
substaunce
and
meke
in
spyrite
.
Thou
art
swete
in
good
lyuing
yf
thou
be
mylde
in
hert
.
Thou
art
swete
in
good
lyuynge
,
yf
thou
be
full
of
pyte
&
of
mercy
.
Thou
arte
swete
in
good
lyuynge
yf
thou
hongre
and
thurst
more
vertu
than
eyther
meat
or
drynke
.
Thou
art
swete
in
good
lyuing
yf
thou
be
clene
in
hert
and
peaceable
.
Thou
art
swete
in
good
lyuynge
,
yf
thou
be
pacyent
,
and
suffre
for
gods
loue
all
maner
of
aduersytees
,
ꝑsecucions
and
wronges
.
Thou
art
swete
in
good
lyuyng
yf
thou
oftentymes
haue
mynde
of
thy
last
ende
,
that
thou
mayst
be
founde
than
redy
without
drede
of
synne
or
of
ony
wycked
grudge
of
thy
conscyence
.
Thou
arte
swete
in
good
lyuyng
yf
thou
plant
in
thy
soule
holy
plantes
of
holy
vertues
and
the
lyfe
of
fathers
.
Thou
art
also
swete
in
good
lyuyng
,
yf
thou
so
moyst
and
water
thy
plantes
with
teares
,
that
they
may
growe
and
increas
and
bryng
forth
to
god
acceptable
fruyt
.
Thou
art
swete
in
good
lyuing
yf
thou
brenne
so
in
the
fyre
of
charyte
that
thou
consumest
,
thereby
all
foule
thoughtes
in
thy
soule
.
Thou
arte
swete
in
good
lyuyng
yf
thou
be
made
so
good
on
erthe
that
thou
bryng
forth
that
houdredfolde
ftuyt
,
which
longeth
to
maydenhode
and
vyrgynyte
.
Thou
art
swete
in
good
lyuing
whan
thou
so
west
euer
good
sede
in
the
felde
of
thy
herte
,
and
castest
awaye
therfro
all
erthely
thynges
for
to
haue
yt.
Thou
arte
swete
in
good
lyuynge
yf
thou
kepe
vertuously
thy
scylence
.
Thou
art
swete
also
generally
in
good
lyuynge
yf
thou
kepe
vertue
and
leaue
vyces
.
And
thinke
it
not
harde
to
lerue
vertue
,
for
it
begynneth
in
euery
deuout
soule
with
swetnesse
,
the
myddle
is
myxt
with
laboure
,
and
it
endeth
with
rest
.
The
begynning
is
swete
as
mylke
,
the
myddle
is
soure
as
the
crab
,
and
the
end
is
dulcet
as
hony
.
☞
Loue
well
syster
the
begynnyng
of
good
lyuyng
,
drede
not
the
myddle
,
but
suffre
&
pray
and
our
lord
wyll
make
a
good
endyng
.
In
thy
begynnyng
thou
shalt
fynde
lytell
temptacions
,
in
the
myddes
thou
shalt
fyght
with
temptacion
,
and
in
thy
endyng
thou
shalt
haue
a
crowne
of
victory
,
leaue
not
of
though
thou
be
vexed
in
such
temptacion
,
but
holde
forth
batayle
,
for
the
reward
of
the
mede
syttyth
on
hygh
and
beholdeth
the
batayle
for
to
reward
the
if
thou
haue
the
victori
.
It
is
no
wondre
though
thou
catch
or
take
som
spot
of
fylth
in
feyghtyng
agaynst
synne
,
for
synne
is
foule
,
and
the
more
thou
hast
knowlege
of
god
and
of
vertues
,
the
more
besy
is
the
fende
to
impungne
and
let
the
by
īmyssiō
&
putting
of
vicious
thoughtes
in
to
thy
mynd
,
and
for
to
let
the
of
such
knowlege
of
god
and
of
good
lyuynge
.
That
was
well
knowen
by
the
chyldren
of
Israel
,
for
the
more
that
Moyses
tolde
them
and
taught
them
of
the
wyll
of
god
,
the
more
sorow
they
sufferd
of
the
Egipcians
.
Before
a
man
be
turned
from
vices
to
god
,
vices
be
in
peas
with
him
as
it
semeth
,
and
a
sleape
.
And
whan
he
begyneth
to
loue
vertue
,
and
put
out
vices
,
than
vices
begin
to
feyght
with
him
sharply
,
and
where
as
they
fyrst
flateryd
him
,
afterward
for
his
turnyng
from
them
they
be
his
enemys
.
☞
O
,
what
conflict
there
is
betwene
a
seruaunt
of
god
and
synne
,
and
namely
of
the
mynde
of
olde
synnes
,
which
tormenteth
sore
a
true
turned
soule
.
Some
there
be
the
after
theyr
turnyng
&
conuersacion
to
god
,
fele
many
stirynges
of
synne
,
and
namely
of
fleshly
synnes
wenyng
therby
that
they
fele
suche
styryng
for
theyr
dampnacion
for
asmoche
as
they
can
not
veryly
know
in
suche
conflict
whether
they
consent
or
not
,
because
they
fele
somtyme
delectacion
,
but
it
abydeth
not
/
and
yet
they
wene
other
wise
,
let
them
not
dreade
of
synne
dampnable
in
suche
batayle
,
though
delectacion
somtyme
appere
.
It
is
right
nedefull
that
suche
a
new
tourned
soule
and
faythfull
from
synne
haue
an
enemy
for
to
withstond
,
so
they
consent
not
to
hym
,
for
to
put
away
sluggy
shnes
.
wylt
thou
wyt
whan
thou
consentest
to
thyn
enemy
?
Truly
whan
thou
withstondest
hym
not
,
but
suffrest
him
to
do
his
wyll
with
the
,
and
syttest
styll
as
a
sluggard
and
lystith
not
to
defend
the
for
drede
that
he
shold
ouercom
the
(
do
not
so
,
for
holy
scripture
sayth
.
Iob.
●
.
Qilitia●
vita
hominis
super
terram
.
That
is
,
knyghthod
is
a
mannes
lyfe
in
erth
,
fyghte
we
must
nedes
,
knowe
we
therfore
right
well
syster
thou
art
neuer
the
fouler
in
suche
felyng
,
but
rather
the
clener
,
for
the
feare
that
thou
hast
of
falling
to
syste
.
Before
that
a
man
is
turned
from
vice
to
vertue
and
good
lyuyng
the
company
of
synnes
go
afore
hym
,
&
after
that
a
man
is
turned
to
god
veryly
,
than
the
company
of
temptacyons
foloweth
hym
,
and
cometh
behynde
,
that
is
,
synnes
whiche
go
afore
vs
in
our
conuersion
be
about
to
let
vs
that
we
shold
not
turne
to
god
.
Temptacyons
that
folowe
vs
whan
we
be
tourned
be
about
to
let
vs
that
we
sholde
not
frely
se
god
.
The
noyse
bothe
of
the
one
and
of
the
other
letteth
oftentymes
by
theyr
manyfolde
wyles
our
purpose
and
intent
of
good
lyuyng
.
☞
Suche
temptacyons
is
ryght
profytable
to
gods
seruantes
.
For
it
kepeth
them
from
dulnesse
and
neclygence
,
that
they
be
not
sluggysshe
in
theyr
goostly
batayle
.
All
good
folke
in
as
moche
as
they
desyre
nothyng
of
the
world
therfore
oftentymes
in
theyr
hertes
they
be
assayled
with
temptacions
and
noyses
of
the
world
,
but
yet
they
labour
to
throw
out
of
theyr
herts
all
suche
inordynat
styrynges
of
desyres
with
the
hand
of
holy
lyuing
,
so
that
they
wyll
in
no
wyse
suffre
longe
to
abyde
within
them
suche
wanton
thoughtes
.
❀
These
be
in
the
syght
of
god
swete
&
good
in
lyuyng
.
For
they
onely
desyre
the
heuenly
countree
,
and
not
this
worldly
countree
.
And
therfore
all
suche
be
in
great
rest
and
ease
of
hert
.
Is
it
not
a
great
rest
of
hert
trowest
thou
syster
to
put
out
from
the
pryuyte
of
our
hert
all
noyses
of
erthly
desyres
.
and
by
an
holy
intent
for
to
asspyre
vpward
to
the
loue
of
endlesse
rest
.
I
trowe
yes
.
For
suche
noyses
of
erthly
besynesse
,
Dauyd
the
holy
prophete
desyred
to
be
departed
and
taken
from
,
whan
he
sayd
thus
.
Psal.
xxvi
.
Vnam
petii
a
domino
hanc
requiram
inhabitatem
in
domo
domini
.
❧
One
thyng
(
he
sayd
)
I
haue
asked
of
god
,
and
that
shall
I
besyly
seke
,
for
to
dwell
in
his
hous
of
endlesse
blysse
.
☞
Lo
syster
how
swete
a
soule
this
prophete
was
,
which
sought
besyly
in
this
lyfe
rest
and
contemplacyon
from
all
outward
thinges
,
that
he
myght
haue
at
the
last
therfore
but
one
thynge
,
that
is
endlesse
blysse
.
This
is
that
wyldernesse
which
the
same
prophet
desyred
whan
he
sayd
.
Ps.
liiii
.
Pece
elongam
fugiens
&
mansi
in
solitudines
.
Lo
(
sayth
he
)
I
haue
fled
far
away
that
I
dwell
in
wyldernesse
.
Thou
fleest
far
away
sister
yf
thou
es●●ue
and
voyde
from
all
maner
noyses
of
erthly
●●ynges
,
and
rennest
to
the
wysdernesse
of
con●●●●
〈◊〉
in
god
.
Thou
dwellest
also
in
wyl●●●nesse
whan
thou
dwellest
far
in
thyn
intent
〈◊〉
all
worldlynesse
.
❧
Lo
syster
all
this
is
●alled
good
lyuyng
&
swetnesse
of
soule
.
A
swe●●●
lyfe
to
god
also
knowe
I
none
than
to
synge
in
hert
to
Iesu
soges
of
loue
,
songes
of
praysing
and
to
fele
in
thy
soule
the
swete
fernour
of
loue
.
What
is
sweter
than
Iesu
?
Truly
nothyng
.
yf
thou
can
thus
loke
inward
to
Iesu
than
felest
thou
swetnesse
in
good
lyuyng
,
whan
thou
brekest
out
somtyme
in
swetnesse
of
louely
teares
with
a
swete
mournyng
for
desyre
of
Iesu
than
thou
art
in
swetenesse
of
good
lyuyng
.
Suche
swete
teares
do
goo
afore
and
lede
the
daunce
of
loue
.
Thus
than
begyn
in
such
swete
teares
gladly
to
ioye
in
good
lyuyng
,
&
thou
shalt
fele
great
rest
.
Kepe
an
holy
intent
to
god
&
a
redynesse
of
wyl
,
and
a
feruent
desyre
,
and
a
true
turnyng
to
god
by
contynuall
myndyng
and
thynkyng
of
him
,
and
thou
shalt
neuer
synne
deedly
.
And
though
thou
synne
by
fraylte
or
by
ygnoraunce
venyally
,
anone
such
swete
feruour
conceyued
in
god
shal
styre
the
to
very
penaunce
,
for
it
wyll
not
suffre
the
to
lye
long
in
synne
.
yea
,
though
thou
feltest
ther
in
delectacion
.
yet
al
is
consumed
in
the
feruour
of
good
lyuyng
,
so
it
be
not
oppresed
with
such
neclygence
that
thou
wenest
such
lyght
synnes
is
no
synne
,
as
god
it
forbyd
that
thou
sholdest
thynk
so
.
Els
it
is
consumed
with
such
feruour
though
it
come
not
to
thy
mynde
whan
thou
arte
confessed
.
yf
it
come
to
thy
mynde
than
she
we
it
,
and
contynue
in
suche
desyre
of
swetnesse
&
of
good
lyuyng
.
Lo
what
good
lyuyng
is
,
what
rest
&
what
swetenesse
of
soule
cometh
therof
.
Now
shall
I
tell
the
vertue
of
this
swete
fruyt
of
good
lyuyng
.
¶
Foure
vertues
I
fynd
of
this
swete
fruyt
.
❧
Fyrst
is
that
it
healeth
the
corrupcion
of
our
body
,
as
Salomon
sayth
.
Prouerb
.xviii
Pulcedo
anime
sanitas
ossum
.
Swetenesse
of
soule
is
helth
of
bones
(
he
sayth
)
that
such
swetenesse
of
soule
in
contynuyng
of
good
lyuynge
causeth
the
body
to
be
without
corrupcion
of
synne
.
the
body
is
lykened
to
a
bone
,
for
it
is
barayne
from
vertue
as
is
a
bare
bone
from
flesshe
,
but
yf
it
be
holy
and
conforted
by
swetenesse
&
good
lyuyng
of
the
soule
,
which
kepeth
the
barayne
body
from
synne
.
¶
The
second
vertue
is
,
that
it
saueth
a
man
in
the
fyre
of
trybulacyon
,
so
the
the
least
hear
of
his
good
thoughtes
and
purpose
shall
not
perysh
therin
.
This
was
well
fygugured
by
the
.iii.
chyldren
which
were
cast
in
to
the
fyre
by
Danyels
dayes
,
where
I
rede
thus
,
that
the
fyre
touched
them
in
no
wyse
,
nor
dyd
them
ony
harme
.
In
so
moche
that
the
least
hear
of
theyr
heades
were
not
brenned
.
why
was
this
trowest
thou
?
Truly
for
theyr
swetenesse
of
good
lyuyng
made
the
ouen
as
the
wynd
that
bloweth
with
the
dewe
of
grace
,
which
quencheth
the
fyre
of
trybulacion
.
¶
The
thyrd
vertue
is
,
that
it
maketh
suche
a
swete
soule
mekely
to
receyue
blames
and
correction
of
relygion
.
❀
This
is
well
fygured
by
that
swete
Manna
which
was
put
in
our
lordes
arke
.
with
the
whiche
Manna
also
among
other
thinges
was
put
specyally
Moyses
rod
.
By
this
rod
syster
thou
shalt
vnderstand
correction
and
blame
of
thy
souerayne
for
thy
defautes
.
And
by
this
Manna
which
is
swete
thou
shalt
vnderstand
swetnes
of
good
lyuyng
,
that
causeth
the
rod
of
correction
to
be
borne
pacyently
.
Whan
thou
suffrest
it
grudgyngly
,
thou
hast
not
yet
this
Manna
of
swete
lyuyng
.
Kepe
well
in
the
arke
of
god
that
is
in
thy
herte
whiche
is
called
gods
hutche
,
or
gods
arke
Mekenesse
.
and
than
shalt
thou
fynd
great
swetnesse
in
correccion
of
relygion
,
whiche
rubbeth
away
so
thy
synnes
that
thou
shalt
at
the
laste
appere
afore
thy
spouse
Iesu
without
oni
spot
.
¶
The
forth
vertue
is
,
that
it
maketh
the
to
speke
swetly
and
gentylly
of
vertu
,
for
to
multyply
many
swete
soules
to
god
as
Salomon
sayeth
.
Pro.
xvi
.
Qui
dulcis
est
eloquio
maiora
reperiet
.
He
that
is
swete
in
spekyng
(
he
sayth
)
shall
wynne
many
soules
to
god
,
and
at
the
last
for
his
wynnyng
shall
receyue
great
rewardes
.
So
a
precher
and
a
souerayn
in
exhorting
of
theyr
subiectes
shold
swetely
shewe
theyr
exhortacyon
.
And
so
shold
they
multyply
the
frendes
of
god
,
as
Salomon
sayth
in
another
place
.
Eccl.
vi
.
Verbum
dulce
multiplicat
amicos
.
❧
A
swete
exhortacyon
or
prechynge
(
he
sayth
)
multyplyeth
the
frendes
of
god
.
Thus
to
eate
(
syster
)
of
this
swete
fruyt
of
good
lyuing
that
thou
may
therby
growe
to
heuenward
,
&
also
multyply
many
louers
our
lorde
graunt
the.
AMEN
¶
The
seuenth
fruyt
of
the
tre
of
goostly
lyuers
is
Benygnyte
.
Ca.
vii
.
¶
Of
Benygnyte
.
THe
seuenth
fruyt
of
the
holy
goost
in
goostly
lyuers
is
called
Benygnyte
,
or
gentylnesse
of
hert
.
This
is
a
gentyll
fruyt
,
for
it
maketh
a
soule
communycable
,
&
not
straunge
by
solyennesse
.
The
more
communycable
that
thou
art
in
vertue
,
the
more
gentyl
thou
art
in
the
syght
of
god
.
Be
not
straunge
therfore
to
comen
or
to
here
of
vertue
.
there
shewe
gentylnesse
and
benygnyte
of
spyrite
.
All
bodyly
gentylnesse
(
be
we
neuer
so
nobly
borne
)
is
but
thraldome
in
comparyson
of
goostly
gentylnesse
and
benygnyte
.
The
hygher
that
thou
art
in
good
lyuynge
,
the
more
benygne
&
gentyll
thou
sholdest
be
in
vertuous
communycacyon
.
☞
Example
we
haue
of
the
sonne
and
the
mone
,
and
of
all
the
heuenly
bodyes
whiche
appere
to
man
here
in
erth
,
how
gentyll
and
communycable
they
be
of
theyr
lyght
.
Therfore
syster
the
more
heuenly
thou
art
,
the
more
gentyll
thou
stoldest
be
.
❀
Many
there
be
which
ben
gyuen
to
perfection
and
they
be
ryght
straunge
and
soleyn
in
communycacyon
of
vertue
.
Do
not
thou
so
,
but
shewe
gentylnesse
and
largenesse
of
herte
to
all
.
So
to
be
benygne
in
herte
wyll
make
the
affable
,
compassyble
,
treatable
,
easy
to
be
bowed
to
councell
,
communycable
in
goodnesse
,
glad
,
mylde
,
and
iocund
,
true
,
felawly
,
dyspysing
none
,
denyeng
none
,
kynde
,
wellwyllyng
.
and
gracyous
to
all
.
Therfore
whan
thou
shalt
shewe
benygnyte
of
hert
in
speking
speke
easily
,
&
answere
mekely
without
bitternesse
or
sharpe
rebukyng
or
scornynge
.
Forme
so
thy
wordes
to
other
that
what
soeuer
is
said
to
the
of
other
thou
be
not
greued
with
them
.
&
speke
so
of
them
that
be
absent
,
as
though
they
were
present
and
myght
here
it
.
for
it
is
a
great
vyce
to
a
relygious
persone
to
say
ony
thyng
in
absence
that
he
wold
be
ashamed
to
speke
in
presence
.
In
all
thy
communycacyon
here
no
bachytings
,
but
eyther
take
thy
leaue
and
go
thy
waye
,
or
els
yf
thou
mayst
cease
such
mater
.
It
is
no
profyte
to
the
for
to
here
suche
thynges
,
but
for
to
make
the
greued
agaynst
hym
of
whome
it
is
sayd
,
or
vpon
hym
or
her
that
sayth
it
.
Therfore
in
all
suche
communycacyon
fynde
vp
some
other
maner
mater
of
edyficacion
for
to
speke
of
that
myght
bothe
edyfy
the
and
hym
,
or
els
take
thy
leue
and
go
thy
way
.
In
all
thy
benygne
communycacyon
beware
also
of
hearyng
of
tydynges
,
for
they
vnquyet
thy
hert
and
put
it
out
of
rest
,
and
dystract
thy
mynde
,
and
dystrop
deuocion
,
and
wasteth
the
tyme
without
profyte
,
nor
speke
not
al
that
thou
knowest
,
though
they
be
good
thynges
.
Be
not
as
a
vessell
that
lacketh
his
coueryng
,
or
his
lyd
,
or
is
not
stopped
,
that
as
soone
as
it
is
bowed
doune
it
poureth
out
al
that
is
therin
,
and
is
made
open
for
to
receyue
all
maner
fylth
and
dust
.
But
open
the
vessel
of
thy
hert
dyscretly
,
and
close
it
agayn
whan
tyme
is
.
Be
neuer
in
such
company
gladly
where
is
no
communycacion
of
god
or
edyficacion
of
soule
.
Cry
not
whan
thou
speakest
be
not
to
hasty
in
thy
speche
for
to
shewe
out
all
that
is
closed
win
.
And
beware
also
in
all
thy
communycacyon
that
ryght
as
thou
sholdest
be
lothe
to
here
bacbyters
,
soo
neuer
tell
hym
or
her
that
is
so
spoken
of
,
what
thou
hast
herd
of
another
lest
they
be
greued
agaynst
hym
.
but
yf
thou
coudest
turne
it
into
such
kynd
that
it
be
the
lesse
suspecyous
for
thy
wordes
.
For
peraduenture
it
myght
so
be
that
he
that
sayd
it
ment
not
so
as
it
is
taken
.
Or
els
yf
it
were
euyll
sayd
and
suspeciously
,
yet
thou
canst
not
tell
how
sone
paraduenture
he
or
she
repented
them
of
that
sayng
,
purposyng
hym
euer
after
to
beware
of
such
speking
.
yf
it
be
so
that
such
thynges
be
sayd
of
another
that
thou
hearest
,
which
were
nedefull
that
he
were
admonysshed
and
warned
of
,
than
say
it
so
and
in
suche
wise
that
the
teller
be
not
accused
,
and
that
the
persone
of
whome
that
is
sayd
of
be
in
wyll
to
amend
them
of
such
thynges
.
For
to
that
intent
lightly
it
was
sayd
to
the
in
great
symplenesse
,
not
in
waye
of
detraccyon
.
In
all
thy
communycacyon
also
beware
of
bostynge
of
ony
good
dedes
that
thou
hast
doone
,
make
neuer
other
to
perceyue
by
thy
wordes
ony
thing
of
commendacion
or
praysyng
in
the.
For
though
thou
neuer
spake
therof
,
vneth
shall
there
ony
thyng
be
in
the
commendable
,
but
it
shal
be
knowen
to
the
worshyp
of
god
,
though
thou
hyde
it
,
and
speke
it
neuer
.
For
yf
thou
hyde
it
and
speake
not
therof
,
our
lorde
and
they
shal
be
pleased
with
the.
yf
thou
speake
it
and
shewe
it
,
folke
wylderide
and
scorne
the
,
and
set
nought
by
the.
So
that
all
they
which
were
fyrst
edyfied
by
the
shall
afterward
scorne
the
,
and
set
lytell
by
the.
In
all
thy
communycacyon
also
beware
of
ydle
speche
,
exchue
at
all
tymes
.
And
though
they
be
not
rekened
among
great
synnes
,
yet
the
contynuall
custome
of
them
causeth
great
synnes
.
For
oftentymes
yf
we
gladly
open
our
tongue
largely
to
speke
ydle
wordes
or
we
be
ware
we
fall
into
noyous
wordes
,
wherof
spryngeth
sontime
trobles
,
dissolucions
or
other
greuoꝯ
fretynges
of
the
conscyence
.
In
all
thy
communycacyon
also
beware
of
moche
spekyng
leest
thou
fall
by
such
long
dalyaunce
into
lesynges
or
othes
.
Of
dyshonest
wordes
I
hope
thou
wylt
beware
wel
ynough
,
for
that
is
very
poyson
to
maydens
.
In
all
thy
communycacion
also
be
rather
a
herer
than
a
speker
,
Here
mekely
and
paciently
good
thinges
which
be
sayd
of
other
.
Dyspute
not
agaynst
it
as
some
do
that
heryng
good
thinges
anone
lest
they
shold
be
taken
or
counted
lewd
&
vnconuyng
begyn
to
dyspute
therof
,
that
other
shold
know
they
can
some
skyl
therof
.
All
those
seke
not
theyr
edyficacion
in
suche
communycacion
,
but
theyr
ostentacyon
and
bostynge
,
that
they
shold
be
knowen
connyng
.
And
therfore
many
good
communycacyons
be
left
among
relygyous
persones
bycause
of
such
proud
dysputacyons
.
In
all
thy
communycacion
also
be
not
in
nothing
contencious
and
full
of
stryuing
wordes
,
but
rather
soone
gyue
it
vp
.
For
yf
it
be
good
and
true
that
the
other
hath
sayd
,
thou
sholdest
not
saye
there
agaynst
.
And
if
it
be
not
good
nor
true
that
is
sayd
,
thou
sholdest
rather
amend
hym
paciently
by
turnyng
away
,
and
by
meke
shewyng
of
the
trouthe
than
by
sharp
informyng
.
In
all
thy
communycacion
also
whan
thou
shalt
speake
,
speake
with
a
meke
voyce
,
with
a
glad
chere
,
with
quyetnesse
of
spyrite
,
&
than
what
soeuer
thou
speakest
of
good
it
shal
be
more
profytable
&
more
of
auctorite
than
it
shold
be
otherwyse
.
Be
neuer
bold
for
to
speake
afore
thyne
eldres
,
but
shamefaste
.
And
lysten
rather
to
here
other
speake
than
for
to
speake
thy self
.
For
it
longeth
to
olde
folke
for
to
teach
,
and
to
yong
for
to
here
&
lern
.
In
all
thy
communycacion
also
beware
of
moche
laughynge
.
I
mene
not
that
thou
sholdest
not
laugh
,
but
I
wold
that
thy
laughyng
be
not
to
moch
,
but
ryght
selde
and
soft
,
without
great
noyse
.
And
in
all
thy
communycacyon
be
glad
for
to
speake
of
god
and
of
good
edyficacion
.
For
all
suche
speche
intyceth
the
hert
to
vertue
and
the
soule
to
deuocyon
.
There
is
no
membre
of
the
body
that
is
so
nedeful
to
be
kept
as
is
the
tonge
.
For
in
the
tongue
we
may
offend
in
many
maners
,
in
spekyng
fals
thynges
wytyngly
,
true
thynges
trecherously
,
sharp
thynges
hastyly
,
foule
thynges
vnclenly
,
good
thinges
bostyngly
,
and
ꝓfytable
thynges
vnwysely
.
❧
Senow
syster
how
by
the
speche
of
the
tongue
our
lord
may
be
offended
and
pleased
.
Therfore
I
fynd
that
the
holy
goost
appered
rather
in
lykenesse
of
tongues
than
in
ony
other
membre
of
mannes
body
.
For
a
tonge
is
the
moost
profytable
parte
of
man
yf
it
be
well
ruled
.
But
why
appered
the
holy
goost
in
fyry
tongues
?
Truely
for
bycause
he
wold
that
our
tongues
were
euer
speakyng
of
god
and
of
goostly
thynges
in
brennyng
loue
.
So
speake
syster
that
thou
mayst
set
all
thy
systers
afyre
in
loue
.
Haue
suche
a
new
tongue
as
our
lordes
dysciples
had
that
thou
may
speke
benyguely
and
graciously
,
that
in
thy
speche
may
be
bothe
hony
and
mylke
.
that
is
,
that
it
be
swete
and
benigne
in
speakyng
,
haue
also
such
a
new
tongue
,
that
it
maye
be
feruent
and
brennyng
in
charite
,
and
medcinable
by
confortyng
,
than
is
thy
tongue
made
the
pen̄e
of
the
holy
goost
,
for
therby
he
writeth
in
the
hertes
of
good
people
holy
wordes
,
holy
dedes
,
&
holy
vertues
,
but
amonges
all
thynges
be
neuer
so
redy
for
to
speke
but
that
thou
haue
euer
a
loue
to
scilence
,
for
taciturnite
&
scilence
is
the
vertue
of
mekenesse
and
token
of
sadnesse
,
noryssher
of
vertue
&
keper
of
soules
.
As
Salomon
sayeth
.
Prouer.
xxi
Qui
custodit
os
suum
et
linguam
suam
,
custodit
ab
angustijs
animam
suam
.
He
that
kepeth
his
mouthe
&
his
tongue
(
he
sayth
)
kepeth
his
soule
from
anguysshe
,
that
is
,
delyuereth
his
soule
from
anguysh
of
endlesse
payne
.
He
that
loueth
moche
stylnesse
,
his
tongue
must
nedes
be
kept
from
euyll
spekynge
,
from
all
folysh
and
dayne
speakyng
.
Foure
fayre
vertues
I
fynde
of
this
fruyt
of
benygne
spekyng
,
and
of
gentyll
communycacyon
of
thynges
by
the
mouthe
.
¶
The
fyrst
vertue
is
,
that
suche
gentyll
communycacyon
maketh
vs
to
be
loued
,
and
it
is
so
expedyent
that
it
maketh
of
enmyes
frendes
,
for
good
communycacyon
bryngeth
them
into
frendshyp
agayne
that
were
enemyes
afore
,
as
Salomon
sayth
.
Ecclesiastic
.
vi
.
Uerbum
dulce
multiplicat
amicos
et
mitigat
inimicos
.
❧
Agentyll
&
a
swete
vertuous
communycacyon
multyplyeth
frendes
(
he
sayeth
)
and
swageth
enemyes
.
¶
The
second
vertu
is
that
it
maketh
our
mouthes
our
lordes
oratory
,
wherin
he
is
prayed
&
praysed
by
suche
vertuous
communycacion
.
For
lykewyse
as
the
chyrch
which
is
ordeyned
to
prayse
god
in
,
to
pray
to
god
,
and
to
preache
.
so
a
mouth
is
ordened
to
prayse
god
,
to
please
god
and
to
teache
vertues
by
good
communycacyon
.
Thus
a
mannes
mouthe
is
made
our
lordes
or
a
tory
,
and
therfore
it
shold
be
of
great
clennesse
and
holynesse
,
and
without
all
vnclennesse
,
❧
¶
The
thyrd
vertu
is
,
that
it
maketh
our
mouthes
our
lordes
fertour
or
his
arke
,
wherin
be
put
holy
relykes
.
For
yf
clothes
or
ony
other
thyng
which
touch
holy
relykes
be
hold
for
relykes
,
why
than
the
good
wordes
which
come
out
of
a
vertuous
mouth
shold
not
behold
for
relykes
?
❧
That
good
wordes
be
as
relykes
it
is
well
proued
by
goostly
myracles
whiche
be
all
day
done
by
such
good
wordes
.
For
goostly
blynd
be
made
to
se
by
such
confortable
wordes
,
&
for
to
know
theyr
conscyence
,
as
Dauyd
sayth
.
ps.
xviii
.
Preceptum
dn̄ilucidū
illuminans
oclos
.
¶
The
holy
wordes
of
our
lorde
shewed
out
by
a
deuout
mouth
,
which
is
bryght
and
shyning
maketh
goostly
blynd
to
se
.
Also
goostly
dead
be
araysed
to
lyfe
,
as
our
lorde
sayth
.
Io.
v.
Ueuit
hora
et
nunc
est
quandomortui
audient
vocem
fili
dei
,
et
q
●
audierint
viuent
.
❧
An
hour
shall
come
(
he
sayth
)
and
that
is
now
in
these
dayes
whan
goostly
dead
shall
here
the
voyce
of
gods
chyld
.
that
is
good
communycacyon
of
gods
chyldren
.
And
they
that
here
such
cōmuncacyon
shall
be
reysed
from
theyr
goostly
dethe
and
lyue
vertuously
.
¶
The
fourth
vertu
is
that
it
maketh
our
mouthes
gods
cup
or
his
chalyce
,
wherin
is
put
and
layde
his
blyssed
body
.
And
therfore
it
must
nedes
be
holy
&
clene
.
For
right
as
it
were
great
synne
to
throwe
in
a
chalyce
fylth
wherin
shold
be
put
the
holy
body
of
our
lorde
,
So
it
were
ryght
great
synne
for
to
defoule
the
mouth
by
foule
spekyng
or
ydle
spekyng
,
where
it
sholde
euer
brynge
forth
holy
wordes
,
and
wordes
of
blyssed
communycacyon
.
☞
Lo
syster
thus
thou
mayst
knowe
how
swere
this
fruyt
of
gentyll
communycacion
is
medled
with
sad
scylence
.
Of
that
which
fruyt
Iesu
fulfyll
the
,
that
thou
may
speke
wysely
,
soberly
,
sadly
,
and
vertuously
among
thy
systers
.
AMEN
¶
The
.viii.
fruyt
of
the
tree
of
goostly
lyuers
is
Myldnesse
.
Ca.
viii
.
¶
Of
Myldnesse
.
THe
.viii.
fruyt
of
the
holy
goost
in
gostly
lyuers
is
called
Myldnesse
.
Of
the
whiche
fruyt
our
lorde
sayth
thus
.
Math.
v.
Beati
mites
quoniam
ipsei
possidebunt
terram
.
❧
Blyssed
be
all
they
that
be
mylde
in
hert
,
for
they
shall
haue
for
theyr
heritage
the
land
of
lyfe
,
that
is
the
blyssed
land
of
heuen
.
This
is
also
syster
a
precyous
fruyt
and
a
delycate
,
for
it
groweth
out
of
our
lordes
hert
,
which
must
be
fetched
there
he
sayth
hymselfe
.
Math.
xi
.
Discite
a
me
quia
mitis
sum
et
humilis
corde
.
Lerne
of
me
(
he
sayeth
)
For
I
am
both
meke
and
mylde
in
hert
Thus
it
semeth
wel
that
it
is
a
delicate
fruyt
.
For
all
such
mylde
hertes
shold
se
that
same
lande
that
it
groweth
in
.
And
there
may
none
felt
the
vertu
of
that
fruyt
,
but
such
that
be
mylde
.
Yf
thou
wylt
be
very
mylde
,
kepe
not
in
mynde
but
forgete
what
is
sayd
agaynst
the
for
to
make
the
wrothe
.
And
that
thou
mayst
neuer
do
,
but
yf
thou
arme
the
afore
by
quyetnesse
of
herte
,
that
what
soeuer
is
sayd
to
the
for
to
styre
the
,
thou
wylt
not
be
vnmylde
,
and
than
it
shal
not
greue
the.
For
lyke
as
a
man
that
sholde
make
batayle
and
fyght
with
another
,
fyrst
he
assayeth
his
armure
,
and
so
proueth
how
he
coud
defend
hym
by
his
target
in
auoyding
of
strokes
,
lest
he
be
wounded
.
So
must
thou
do
.
Thynke
euery
houre
(
thou
wotest
not
how
soone
)
thou
shalt
be
assayed
by
some
sharp
wordes
,
which
peraduenture
shold
make
the
vnmyl●
in
here
but
thou
were
ware
afore
.
I
saye
not
impacyent
,
though
it
be
almoost
lyke
.
For
impacience
is
called
suche
a
thyng
that
wyll
suffre
and
not
loue
.
But
myldnesse
is
that
,
that
wyll
bothe
suffre
&
loue
,
&
also
do
good
in
dede
for
euyll
,
as
our
lord
fayth
,
Luc.
vi
.
Benefacete
hijs
qui
oderunt
vos
.
❧
Do
ye
good
to
them
that
hate
you
(
he
sayth
)
.
To
myldnesse
of
herte
also
longeth
shamefastnesse
.
As
whan
thou
art
assayled
,
or
supposest
to
be
assayled
,
than
thynke
of
thy
vertuous
state
of
relygion
,
that
thou
hurt
not
that
nor
cause
other
to
sclaundre
,
that
in
the
thynkyng
that
in
thyne
entre
of
relygyon
thou
offredest
the
to
all
maner
of
myldnesse
,
with
loue
of
vertu
.
Moche
vncase
cometh
of
suche
vnmyldnesse
of
hert
It
putteth
away
deuocyon
,
and
it
troubleth
the
conscyence
,
Wylt
thou
well
kepe
thyne
herte
in
myldnesse
?
than
absteyn
thy selfe
from
contencion
and
striuing
.
Stryue
neuer
in
no
mater
but
it
be
agaynst
vyces
in
thy self
.
And
if
thou
haue
charge
of
other
,
than
so
tempre
thy
stryuyng
the
thy
hert
lese
not
therby
this
myldnesse
,
how
so
euer
it
is
taken
of
other
.
This
teacheth
vs
saynt
Paul
sayeng
.ii.
Ti.
ii
.
Seruum
dei
non
oportet
ligitare
,
sed
mansuetum
esse
ad
omnes
.
❧
It
besemeth
not
(
he
sayth
)
gods
seruaunt
for
to
be
a
stryuer
,
but
for
to
be
mylde
vnto
all
folke
.
For
ryght
as
yf
thou
felt
within
the
an
inordynate
heate
by
the
which
thy
body
is
dystempered
&
mayst
not
serue
god
,
I
trowe
thou
woldest
after
the
councell
of
a
physicien
refreyne
thy selfe
from
such
thinges
that
shold
make
the
more
hote
,
lest
thou
sholdest
be
more
seke
.
Moche
more
than
thou
art
bound
to
kepe
thy
soule
from
dystemperaunce
of
heates
wherby
thou
myghtest
be
the
more
vnmylde
in
hert
.
There
be
two
thynges
that
make
a
soule
mylde
.
One
is
,
that
thou
speke
neuer
boystously
.
Another
is
that
thou
be
no
threatener
.
It
is
not
ynough
for
the
not
for
to
speke
boystously
,
but
also
that
thou
be
no
threatener
.
The
one
teacheth
the
to
hurt
no
body
by
word
.
And
the
other
teacheth
the
to
haue
an
easy
hert
of
forgyuenesse
,
without
rebuking
or
threatenyng
.
The
fyrst
longeth
to
trouth
of
good
lyuyng
,
the
other
to
mercy
and
compassyon
.
These
be
the
two
ways
of
our
lorde
,
of
the
which
speketh
the
prophet
thus
.
Ps.
xxiiii
.
Uniuerse
vie
dni
et
mīa
et
veritas
.
All
the
wayes
of
our
forde
for
to
come
to
blysse
by
,
be
trouth
and
mercy
.
❧
These
wayes
be
taught
of
our
lorde
to
all
mylde
folke
,
as
Dauyd
sayth
.
Psal.
xxiiii
.
Docebitmites
vias
suas
.
❧
He
shall
teach
(
he
sapeth
)
all
mylde
hertes
his
wayes
of
true
lyuing
without
stoborne
spekynge
and
threatenynge
.
A
herte
that
is
souple
and
myloe
may
lyghtly
be
applyed
to
receyue
the
impressyon
of
our
lordes
swete
and
meke
doctryne
.
Therfore
syster
yf
thou
wilt
haue
a
mylde
hert
,
fyrst
apply
the
to
here
holy
doctryne
holy
exhortacion
holy
in
formacyon
and
instruction
,
bothe
of
thy
soueraynes
in
relygion
and
also
of
other
.
For
to
all
such
that
be
glad
to
here
our
lordes
holy
doctryne
,
he
sayth
hymself
that
he
was
sent
.
Esa.
lxi
.
Ad
annunciandum
mansuetis
misit
me
.
❧
I
am
sent
he
sayth
)
in
to
erthe
for
to
teache
and
informe
mylde
hertes
.
That
is
by
such
that
haue
auctoryte
for
to
teache
and
informe
in
my
name
.
what
shold
they
teache
all
myld
folke
?
Nothing
els
but
as
I
sayd
before
by
the
auctoryte
of
the
prophete
the
ways
of
god
.
what
be
these
ways
?
Veryly
trouthe
and
mercy
.
Trouthe
for
to
aske
&
requyre
forgyuenesse
mekely
of
them
that
thou
hast
doone
wronge
to
.
Mercy
for
to
forgyue
all
those
that
haue
done
the
wrong
.
and
neyther
of
them
to
speake
boystously
or
threatyngly
.
By
these
wayes
thou
must
come
to
that
lande
that
our
lorde
hath
bequeathed
to
all
mylde
in
hert
,
which
is
the
lande
of
blysse
.
All
mylde
folke
be
peasably
inclosed
here
in
this
life
in
the
possession
and
hauyng
of
our
mylde
lorde
Iesu
.
&
therfore
by
ryght
they
must
nedes
be
had
&
possessed
of
our
lorde
at
last
in
endlesse
blysse
.
There
shall
none
be
veryly
had
of
our
lorde
,
but
suche
as
be
had
of
hym
veryly
in
this
lyfe
.
All
vnmylde
folke
whiche
be
not
had
and
possessed
of
god
with
in
themself
,
but
ben
from
themself
,
&
had
and
possessed
of
yre
and
wrathe
must
nedes
be
excluded
from
that
worthy
possession
of
blysse
,
which
our
lorde
hath
ordeyned
for
almyld
,
but
yf
they
turne
and
amend
them
.
☞
Syster
yf
thou
wylt
come
to
this
vertue
of
myldenesse
thou
must
be
ful
of
pyte
,
which
maketh
a
hert
swete
,
by
the
whiche
swetenesse
a
hert
is
made
louyng
vnto
all
creatures
for
god
.
In
the
which
swetenesse
as
a
Bee
such
a
hert
goth
about
in
his
thought
and
gadereth
of
euery
maner
of
creature
some
maner
of
hony
.
Of
some
it
gadreth
swete
hony
of
obedyence
,
whan
it
seeth
how
mekely
some
do
obey
.
Of
some
it
gadreth
pacyence
/
of
some
deuocion
/
of
some
discrete
abstynence
/
and
of
some
chastyte
&
clennesse
.
It
beholdeth
not
theyr
defautes
,
but
theyr
good
dedes
.
And
that
that
it
loueth
that
it
prayseth
.
and
than
it
seketh
swetenesse
of
deuocyon
.
of
the
which
the
herte
is
replete
and
made
mylde
.
O
now
is
suche
a
mylde
herte
swete
bothe
in
the
syght
of
god
and
man
.
For
all
that
it
speketh
is
of
swetenesse
of
loue
,
of
peas
,
of
vnyte
,
of
chastyte
,
&
of
charyte
.
Suche
a
soule
is
euer
occupyed
in
vertu
,
eyther
in
deuout
wepyng
&
waylyng
,
or
in
holy
redyng
or
heryng
of
vertue
,
or
els
holy
medytacyon
of
our
lordes
passion
,
restyng
here
in
his
precious
woundes
,
wherin
she
fyndeth
full
sure
rest
in
all
her
labours
,
full
sure
abyding
in
all
her
nedes
,
felynge
no
maner
dyseases
of
her
bodyly
infyrmytees
,
bycause
she
feleth
the
blissed
woundes
of
her
lorde
.
Rather
chusing
euer
after
to
suffre
wrong
than
for
to
do
wronge
.
☞
O
how
moche
ioye
hath
a
mylde
soule
than
?
She
that
is
thus
myld
is
neuer
heuyed
with
yre
,
nor
with
enuy
,
nor
with
couetyse
.
Suche
one
wyl
not
loke
to
be
taken
&
counted
mylde
,
but
euer
it
hath
ioye
to
be
lytell
set
by
.
There
be
some
that
be
abiect
in
theyr
own
syght
.
but
they
wold
not
that
they
were
so
taken
.
All
suche
be
not
yet
mylde
.
There
be
some
also
that
be
abiect
in
theyr
own
syght
,
but
they
can
not
suffre
of
other
for
to
be
set
lytell
by
.
Also
suche
be
not
yet
mylde
in
hert
.
Good
sister
as
thou
art
abiect
and
vyle
in
thyne
owne
syght
,
so
desyre
that
all
other
sholde
perceyue
the
same
of
the
,
and
than
thou
mayst
haue
that
swete
vertue
of
myldnesse
.
Foure
fayre
vertues
I
fynde
that
cometh
of
this
fruyte
.
❧
❧
One
is
,
that
it
kepeth
a
soule
without
hurtyng
.
For
all
vnmylde
hertes
be
oftentimes
broken
by
impacyence
.
And
therfore
it
is
that
our
lorde
byddeth
vs
by
Salomon
for
to
kepe
our
soules
in
myldenesse
,
where
he
sayth
thus
.
Ecclesiastic
.
x.
Fili
in
mausuetudine
serua
animam
tuam
.
Sone
(
he
sayth
)
kepe
thy
soule
in
myldenesse
.
¶
Another
vertue
is
,
that
it
wynneth
loue
&
grace
bothe
of
god
and
man
.
It
maketh
our
lorde
to
loue
vs
tendrely
.
For
in
that
we
bere
the
prynt
of
his
own
hert
,
in
as
moche
as
he
is
mylde
.
It
maketh
vs
to
be
loued
of
man
,
as
Salomon
sayth
.
Eccl.
iii.
Fili
in
mansuetudine
opera
tua
ꝑfice
&
super
gloriam
hominum
diligeris
.
❧
Sone
(
he
sayth
)
make
all
thy
werkes
and
dedes
parfyte
in
myldenesse
,
and
thou
shalt
be
loued
aboue
all
erthly
ioyes
Thus
we
rede
that
Moyses
was
moost
mildest
of
al
men
whyle
he
lyued
in
erth
,
and
therfore
he
was
loued
of
god
and
man
.
❀
Myldenesse
is
lykened
in
holy
wryt
to
an
Adamant
stone
,
which
is
of
suche
kynd
that
it
draweth
to
hym
hard
thynges
.
So
all
mylde
hertes
drawe
vnto
them
all
other
for
to
be
meke
and
mylde
.
A
Flynt
is
lykened
in
holy
wryte
to
pacyence
,
which
sholde
be
harde
as
the
Flynt
,
neuer
to
be
ouercome
by
yre
and
impacyence
.
Of
these
two
stones
I
fynd
by
the
prophete
thus
.
Eze.
iii.
Ut
adamantem
et
silicem
dedi
faciem
tuam
.
❧
I
haue
gyuen
a
token
in
thy
face
that
thou
shalt
drawe
to
the
by
myldenesse
other
,
as
the
Adamant
dooth
.
And
also
I
haue
gyuen
another
token
in
thy
face
the
thou
shalt
be
harde
as
the
Flynt
in
suffraunce
.
¶
The
thyrd
vertue
is
,
that
it
amendeth
the
soule
.
It
maketh
suche
a
mylde
soule
to
se
clerely
her
own
defautes
,
as
though
she
loked
in
a
myrour
.
Of
this
myrour
sayeth
Dauyd
thus
.
Ps.
lxxxix
.
Qm̄
super
venit
mansuetudo
&
corripiemur
.
❧
Lo
(
he
sayth
)
whan
the
myrour
of
myldenesse
is
shewed
to
our
soule
,
anone
we
se
our
defautes
and
amned
vs
.
¶
The
fourth
vertue
is
,
that
it
gyueth
to
vs
euerlasting
helth
,
with
out
which
there
is
none
helthe
.
Of
this
maner
of
helthe
speketh
also
the
same
prophete
thus
.
Ps.
lxxv
.
Cum
exurgeret
in
iudcio
deus
vt
saluos
faceret
omnes
mansuetos
terre
.
❧
whan
our
lorde
shall
syt
in
iugement
where
all
bodies
and
soules
togyder
shall
appere
afore
hym
in
the
dome
,
than
amonge
all
other
specyally
he
wyll
gloryfy
all
mylde
soules
which
haue
in
this
lyfe
borne
the
impression
of
his
hert
by
myldnesse
.
❧
Thus
syster
our
lorde
that
is
soo
mylde
in
hert
gyue
the
such
specyal
grace
that
thou
may
euer
be
meke
and
mylde
,
and
soo
to
eate
of
this
swete
fruyt
with
thy
systers
,
that
ye
all
at
last
may
receyue
the
lande
of
blysse
,
which
is
ordeyned
for
all
suche
AMEN
¶
The
.ix.
fruyt
of
the
tree
of
goostly
lyuers
is
Fayth
,
Ca
ix
.
¶
Of
Fayth
.
THe
.ix.
fruyte
of
the
holy
goost
in
goostly
lyuers
,
is
called
Faythe
,
whiche
is
a
ryght
fayre
fruyt
.
In
the
whiche
fruyte
our
lorde
is
hyghly
pleased
.
❧
what
is
al
our
lyuyng
without
fayth
,
as
saynt
Paul
sayth
.
Heb.
xi
.
Sine
fide
impossibile
est
placere
deo
.
❧
without
fayth
(
he
sayth
)
it
is
impossible
to
please
god
.
Fayth
is
the
lyfe
of
a
ryghtwyse
soule
.
Ro.
i.
Iustus
ex
fide
viuit
,
❧
To
that
it
semeth
,
and
sothe
it
is
that
fayth
without
good
werkes
is
dead
,
Than
as
for
the
artycles
of
thy
beleue
I
wyll
not
in
this
treatyse
wryte
nothing
to
the
,
For
I
wote
well
thou
beleuest
well
ynough
,
But
of
the
werkes
of
beleue
that
is
of
true
lyuyng
it
is
my
purpose
for
to
declare
,
that
thy
lyuyng
may
accord
to
thy
faythe
,
For
of
true
lyuynge
our
lorde
is
hyghly
pleased
,
as
Saloumon
sayeth
,
Eccl
,
i
,
Beneplacitum
est
diio
fides
et
mansuetudo
,
True
faythfull
lyuyng
and
myldnesse
of
herte
pleaseth
our
lorde
ryght
moche
.
This
fruyt
is
the
more
precious
that
it
is
seldom
had
,
as
the
same
wyse
man
sayth
.
Pro.
xx
.
Multi
misericordes
vocantur
virum
autem
fidelem
quis
inueniet
.
❧
Many
ben
called
mercyable
folke
&
pyteous
,
but
few
we
find
true
in
lyuyng
.
The
begynnyng
of
good
lyuyng
is
for
to
drede
god
,
whiche
drede
causeth
a
soule
not
for
to
leue
vndone
the
good
dedes
that
shold
be
done
,
as
Salomon
sayth
.
Eccl.
vii
Qui
timet
deum
nichi●ne
cligit
.
❧
He
that
dredeth
god
is
in
nothyng
neclygent
.
But
for
bycause
many
there
b●
the
gladly
do
good
,
and
yet
they
leaue
not
certayn
euyill
dedes
which
they
haue
vsed
of
custome
.
Therfore
all
suche
good
dedes
is
nothyng
acceptable
in
the
syght
of
god
,
that
is
so
myxt
or
meng●co
and
defouled
with
euyldedes
,
as
Salomon
sayth
.
Eccl.
ix
Qui
in
vno
offenderit
multa
bona
ꝑdet
.
❧
He
that
offendeth
(
he
sayth
)
in
one
vyce
,
many
vertues
he
destroyeth
.
A
lytel
gobbet
of
soure
dough
,
soureth
all
a
batche
of
bread
.
A
lytell
galle
maketh
bytter
a
great
quantyte
of
hony
.
Euery
cl●ne
soule
which
desyreth
to
lyue
vertuously
begynneth
fyrst
with
drede
and
endeth
with
charyte
,
and
so
by
suche
louely
drede
it
hath
no
wylt
to
synne
.
But
such
one
the
yet
dooth
good
for
feare
and
drede
of
payn
,
and
not
for
drede
of
god
he
leueth
not
euyl
fully
in
as
moche
as
he
wold
synne
yf
he
durst
for
feare
of
payne
.
☞
Lo
syster
yf
thou
wylt
lyue
well
,
fyrst
ground
thyn
intent
of
loue
in
drede
,
and
than
begyn
to
do
well
,
Oft
tymes
many
there
be
that
forsake
the
ways
of
euyl
lyuyng
and
take
an
habyte
of
holy
lyuyng
,
which
as
soone
as
they
haue
an
entre
of
vertue
anone
they
forgete
what
they
haue
ben
,
&
wyl
not
wasshe
away
theyr
olde
synnes
by
wayling
and
penaunce
doyng
,
but
rather
be
glad
for
to
be
commended
&
praysed
for
theyr
takyng
of
perfeccion
desyrynge
to
be
made
more
of
,
and
the
better
to
be
set
by
than
other
of
more
longer
tyme
in
perfection
,
which
therfore
be
wors
in
the
sight
of
god
,
vnder
the
habyte
of
holynesse
than
euer
they
were
before
vnder
a
seculer
habyte
.
All
suche
haue
holy
wordes
but
lytel
of
holy
lyuing
They
can
wel
teache
other
,
but
they
norysshe
not
that
teachyng
with
holy
exsample
.
And
so
as
moch
as
in
them
is
those
that
they
edyfye
in
wordes
by
theyr
lyuyng
dystroy
them
.
All
symulacyon
syster
auoyd
away
from
the.
Shewe
in
worde
euer
and
in
dede
as
thou
sholdest
relygiously
.
Begyn
and
make
an
ende
with
contynuaunce
.
Many
,
begyn
and
make
none
ende
,
but
mar
or
lose
the
merite
of
theyr
good
begynnyng
with
a
bad
endyng
.
Therfore
lyue
as
thou
dydest
begyn
.
Be
euery
houre
as
thou
was
the
fyrst
daye
.
Loke
how
meke
,
how
lowly
,
how
charitable
,
&
how
deuout
,
and
how
sad
thou
were
the
first
day
,
so
be
euery
day
.
Lete
thy
fyrst
day
be
thy
myddel
days
,
and
thy
last
day
.
For
thou
hast
taken
vpon
them
thyn
entre
of
religion
for
to
go
in
the
ways
of
the
lorde
.
In
the
begynnyng
the
ways
semed
peraduenture
ryght
streyt
and
harde
,
but
with
good
vse
and
contynuaunce
,
&
with
good
wyll
it
wyll
waxe
large
,
easy
,
&
pleasaunt
There
is
nothyng
hard
to
a
good
wyll
,
for
the
yoke
of
good
lyuing
whi●h
is
our
lordes
yoke
is
full
easy
to
them
that
haue
ones
begon
for
to
bere
it
.
Of
one
thynge
I
wold
that
all
newe
begynners
were
wel
ware
the
whan
they
be
torned
from
euyll
to
good
,
they
waxe
not
proude
for
vertue
that
they
haue
found
,
but
be
goostly
glad
,
&
thanke
our
lorde
lest
they
fall
moch
wors
by
vayn
glory
than
they
fell
afore
by
other
vyces
or
they
knew
vertu
.
In
euery
begynnyng
of
vertue
old
customes
of
old
conuersacyon
putteth
them
oft
in
prease
.
To
let
the
intent
of
vertue
that
vneth
they
may
be
ouercome
.
Therfore
ꝑseraunce
must
sore
labour
for
to
bryng
vertue
in
vse
.
As
many
styrynges
as
the
soule
hath
to
vertue
,
soo
my
paces
she
gooth
to
vertue
,
&
profyteth
therin
.
Many
there
be
that
the
more
they
encreas
in
aege
the
more
they
discreas
in
vertue
.
Alas
chosen
soules
do
not
so
,
for
the
more
they
increas
in
aege
the
more
they
growe
inwarde
in
aege
of
vertue
.
Therfore
syster
yf
thou
wylt
not
wax
wery
of
newe
begon
vertues
,
it
is
full
nedefull
for
the
to
thynke
euery
daye
as
long
as
thou
lyuest
that
thou
art
but
a
begynner
and
not
yet
waxen
olde
in
vertue
,
and
soo
shalt
thou
neuer
be
wery
of
vertue
.
All
vertuous
folke
the
more
higher
they
be
toward
god
in
worthynesse
of
vertue
,
the
more
subtylly
they
espy
in
themself
that
they
be
vnworthy
and
vnkind
seruauntes
to
god
.
why
is
that
trowest
thou
?
Truely
for
the
more
nere
they
be
to
the
lyght
,
the
more
better
and
clerer
they
se
themself
&
fynde
synnes
which
haue
long
ben
hyd
within
them
and
so
the
more
that
they
do
knowe
themself
,
the
more
indygnacyon
they
haue
of
wycked
&
bad
workes
doone
afore
.
who
so
wyll
increas
in
vertuous
lyuyng
he
may
not
consider
what
euyls
other
do
,
but
what
good
he
shold
do
.
❧
¶
Thus
syster
suffre
grace
to
growe
in
the
with
thy
bodyly
aege
.
For
the
more
older
thou
art
in
grace
,
the
more
parfyte
is
thy
good
lyuyng
.
Euer
mysse
lyke
thy self
in
thy selfe
,
yf
thou
wylt
come
to
that
the
thou
hast
not
yet
.
For
there
that
thou
hast
pleased
thy self
in
thy self
,
there
stode
vertu
styl
and
it
increased
not
,
but
decreased
.
yf
thou
wylt
that
vertu
increase
adde
therto
mo
vertues
and
walke
forth
ryght
.
Stand
neuer
styll
,
turne
neuer
backward
agayne
,
go
not
out
of
the
way
,
thou
standest
styl
whan
thou
profitest
not
,
thou
goest
backward
whan
thou
turnest
agayne
to
that
that
thou
hast
forsaken
,
and
thou
goest
out
of
the
way
whan
thou
fallest
from
the
fyrst
intent
and
purpose
of
relygion
.
Good
syster
therfore
renne
fast
from
vertue
to
vertue
,
that
at
the
last
thou
may
se
that
contre
where
al
vertuous
people
be
,
thy
frendes
,
for
there
is
a
blissed
company
which
abyde
the
and
desire
thy
presence
.
for
thoughe
they
be
sure
of
theyre
owne
endles
helth
,
yet
they
be
full
besy
for
thy
helth
,
therfore
as
I
sayd
stand
not
styll
,
but
be
euer
rennyng
.
for
eyther
thou
must
ascend
or
discend
.
If
thou
stand
styll
thou
must
nedes
fall
.
There
is
none
so
parfyt
that
whan
they
haue
wonne
the
hyest
poynt
of
parfeccion
as
it
may
be
had
in
this
lyf
yet
they
shall
seme
somwhat
least
vntowched
of
the
fyrst
degre
of
perfeccion
.
And
why
is
that
?
Truely
for
they
shold
fele
in
themself
by
mekenesse
as
if
they
had
no
parfeccion
at
al
,
&
thynk
that
vneth
they
haue
towched
the
least
point
of
parfeccion
.
It
is
a
great
parfeccion
,
knowlege
of
imꝑfeccion
.
Therfore
sister
the
more
thou
knowest
thyne
imꝑfection
,
the
ꝑfyter
thou
art
in
the
syght
of
god
.
And
the
more
thou
felest
the
diseases
&
sorows
of
other
,
the
more
is
thy
perfection
.
The
condycion
of
all
perfyte
folke
is
in
euery
good
werke
for
to
seke
the
praysyng
of
our
lorde
the
auctour
or
begynner
of
all
good
werkes
the
in
all
other
pryuate
praysinges
they
may
haue
no
ioy
.
Euery
perfyte
soule
as
soone
as
she
hath
ouercome
a
vyce
,
anone
she
armeth
her
agaynst
the
releue
&
woundes
which
is
least
of
vyces
,
lest
they
enfester
&
stynke
.
Also
yf
thou
wylt
be
perfyte
in
good
lyuing
be
neuer
vnpacyent
of
the
imꝑfection
of
other
.
For
if
thou
can
not
suffre
the
īꝑfection
of
another
thou
shewest
well
the
thou
art
not
parfyte
.
Also
euery
parfyte
soule
in
true
lyuyng
hath
euer
ynough
of
temporall
goodes
whan
it
hath
ynough
scarsly
.
It
desyreth
no
gyftes
.
Scarsyte
of
lyuelode
it
suffreth
without
grudgyng
.
It
stryueth
neuer
for
no
nede
.
It
can
hongre
&
not
grudge
.
It
can
be
pore
&
haue
no
nede
.
He
is
poore
in
vertue
&
not
in
possessyon
of
temporall
goodes
that
cannot
suffre
penury
.
He
is
riche
in
soule
that
hath
nought
,
&
desyreth
nought
,
for
to
haue
of
temporall
goodes
.
He
that
is
perfyte
desyreth
nothyng
.
for
that
that
is
nedeful
for
the
body
it
receyueth
,
yf
he
may
easyly
haue
it
.
And
yf
it
may
not
be
had
,
it
is
easily
suffred
.
Euery
perfyte
soule
is
mighty
&
strong
in
suffraunce
of
scarsyte
.
☞
Of
this
perfection
I
fynd
fewe
&
namely
in
relygion
.
I
fynd
many
in
relygion
that
begyn
feruently
&
goostly
,
but
they
end
fleshly
.
Alas
.
Therfore
syster
yf
thou
wylt
contynue
as
thou
hast
begon
,
be
true
to
god
in
thy
thought
,
in
thy
promys
,
in
thy
werke
,
&
in
thy
dedes
.
Be
euer
feruent
in
spyrite
,
and
be
well
ware
that
thou
trust
not
to
thyne
owne
merytes
,
for
soo
shalt
thou
lose
grace
.
An
holy
desyre
helpeth
moche
vnto
a
soule
to
good
dedes
.
where
that
euer
a
soule
is
besy
in
good
werkes
,
&
glad
in
feruour
of
good
lyuyng
,
in
such
one
is
very
fayth
of
true
lyuig
.
This
fruyt
of
true
faythfull
lyuyng
hath
.iiii.
vertues
.
¶
Syster
one
is
that
it
maketh
a
soule
truly
to
be
commended
.
as
Salomon
sayth
.
Prouerb
.xxviii.
Uit
fidelis
multum
laudabitur
.
❧
A
true
lyuyng
soule
(
he
sayth
)
shall
moche
be
commended
This
commendacyon
is
not
onely
of
a
man
,
but
also
of
god
,
and
of
all
his
sayntes
.
For
it
is
great
lykyng
to
sayntes
for
to
knowe
good
lyuers
in
erthe
.
The
second
is
that
it
maketh
a
soule
hyghly
to
be
enhaunced
and
promoted
to
goostly
dygnyte
.
And
therfore
it
was
that
our
lord
sayth
.
Math.
xxiiii
.
Quis
putas
est
fidelis
seruus
et
prudens
quem
constituit
do
minus
super
familiam
suam
.
❧
whiche
trowest
thou
is
he
whome
our
lord
shold
enhaunce
and
promote
aboue
all
his
meyny
?
As
who
sayth
,
none
but
suche
one
that
is
bothe
true
and
wyse
.
True
in
good
lyuyng
,
and
wyse
in
gouernaunce
.
Lo
though
it
so
be
that
two
thynges
be
rehersed
in
this
auctoryte
,
yet
faythfulnesse
of
true
lyuyng
is
put
afore
.
The
thyrd
is
that
it
maketh
a
soule
vertuously
to
be
loued
as
wel
of
god
as
man
,
as
Salomon
sayth
.
Ecclesi
.
xxxiii
.
Si
est
tibi
seruus
fidelis
fit
tibi
quasi
amicus
:
quasi
fratrem
sic
tracta
eum
.
❧
yf
thou
fynd
a
true
seruaunt
,
cherisshe
him
as
thou
woldest
thy
frende
,
and
as
thy
brother
treate
hym
.
Lo
syster
by
this
thou
mayst
know
that
in
the
syght
of
god
,
a
true
lyuer
is
cherysshed
as
a
frende
,
&
in
the
syght
of
man
as
a
brother
.
The
fourth
vertue
is
,
that
it
maketh
a
soule
to
receyue
the
crowne
of
endelesse
mede
,
as
our
lorde
sayth
to
euery
true
lyuer
thus
.
Math.
xxv
.
Super
pauca
fuifti
fidelis
,
supra
multate
constituam
.
Vpon
few
thynges
(
he
sayth
)
thou
hast
be
founde
true
in
this
lyfe
,
and
therfore
I
shall
ordayne
for
the
a
crowne
of
endlesse
mede
and
rewarde
,
so
to
be
set
aboue
many
thynges
.
O
now
is
this
fruyt
of
good
true
faythfull
lyuyng
a
fayre
fruyt
.
❧
Good
sister
eate
specially
of
this
fruit
,
for
with
out
this
fruit
is
there
no
fruit
saueri
.
It
is
so
sauerly
a
fruit
that
it
smelleth
and
sauoreth
in
to
the
blysse
of
heuen
,
where
all
true
faythful
soules
through
eatyng
of
that
fruyt
whyles
they
lyued
in
this
life
benow
her
boured
wout
ende
.
Amonge
whome
I
hope
to
se
the
Amen
.
❧
¶
The.
X.
Fruit
of
the
tree
of
goostly
lyuers
,
is
maner
of
good
lyuyng
.
Capitulo
.
Decimo
.
¶
Of
good
Lyuyng
.
THe
.x.
fruyt
of
the
holy
goost
in
euery
goostly
lyuer
is
called
maner
of
good
lyuyng
,
which
is
also
a
ful
precious
fruyt
.
This
maner
of
good
lyuynge
standeth
in
a
reasonable
conuersacy
on
,
as
whan
thou
gouernest
manerly
after
reason
all
thy
wordes
and
all
thy
dedes
,
so
that
all
thy
lyuyng
may
sauoure
swetly
to
all
folke
as
saynt
Paul
sayth
.
Phi.
iiii
.
Modestia
vestra
nota
sit
omnibus
hominibus
.
Solyue
(
he
sayth
)
that
your
vertuous
conuersacion
may
be
knowen
to
all
men
,
who
so
foloweth
the
hastines
and
beastlynes
of
his
owne
wyll
,
and
is
not
gouerned
by
modestnes
or
softnes
,
or
manerly
conuersacion
,
is
lykened
rather
to
a
beastly
man
,
than
to
a
reasonable
man
.
O
this
maner
of
lyuynge
our
lord
.
Iesus
gaue
vs
example
,
for
he
himself
disposed
all
thynges
in
measure
and
in
easy
maner
,
that
we
shold
manerly
and
easly
without
hastynes
be
gouerned
.
This
is
syster
one
of
the
vertues
wherin
all
chosen
soules
be
arayed
,
as
the
apostell
sayth
.
Col.
iii.
Induite
vos
sicut
electi
dei
sancti
et
dilecti
viscera
mie
benignitatem
humilitatem
,
et
modestiam
.
❧
Araye
you
(
he
sayth
)
as
gods
chosen
and
wel
beloued
chyldren
with
mercy
,
benygnite
,
mekenesse
,
and
manerly
softnesse
of
good
conuersacyon
.
It
is
also
one
of
those
ornamentes
wherin
bysshops
ben
arayed
,
as
the
same
apostle
sayth
.
Tit.
i.
Oportet
episcopum
esse
irreprehensibilem
,
non
ꝑcusorē
sed
modestum
.
❧
A
bysshop
he
sayth
must
be
in
all
his
lyuyng
vnreprouable
,
no
smyter
,
but
modest
and
soft
in
all
good
conuersacion
.
☞
Lo
syster
all
thy
good
lyuyng
auayleth
not
,
but
it
be
gouerned
manerly
,
that
is
in
hert
,
in
mouth
,
&
werke
.
Manerly
modestnesse
is
in
two
thiges
/
that
is
in
refreynyng
of
superfluyte
of
thoughtes
and
superfluyte
of
desyres
.
Beware
that
thyne
hert
be
not
occupyed
about
vnprofytable
thoughtes
.
&
that
desyre
is
nothyng
but
suche
thyng
as
is
very
nedefull
.
Holde
the
content
with
meat
and
drynke
and
clothes
,
rather
in
a
scarse
wyse
than
in
a
large
wyse
.
Manerly
easynesse
of
mouthe
restreyneth
superfluyte
of
wordes
,
whiche
maketh
vs
for
to
speke
easyly
,
softly
,
&
demurely
without
hastynesse
in
refreynyng
of
our
vnreasonable
Wylles
.
Manerly
softnesse
of
werke
restreyneth
the
excesse
of
our
dedes
,
that
we
be
not
to
importune
and
besy
in
all
our
werkes
,
But
softly
and
easyly
we
shall
wynne
vertue
without
struglyng
or
stryuynge
with
god
.
For
all
suche
hasty
gatherers
of
vertue
fall
oft
in
sinne
,
and
so
be
made
poore
and
nedy
,
&
lose
al
theyr
good
dedes
which
they
haue
gadred
afore
.
Though
it
so
be
that
a
modest
laborer
and
a
manerly
gaderer
of
vertue
do
not
so
many
good
dedes
as
do
hasty
gaderers
.
yet
al
soft
and
easy
gaderers
kepe
better
that
they
haue
wonne
,
and
haue
moch
more
goostly
rest
in
theyr
gadering
than
haue
such
hasty
befyers
in
good
werkes
,
as
wyse
Saloman
sayeth
.
Ecelesiastic
.
xxxi
.
Sompnus
suauitatis
in
homine
parco
.
❧
A
slepe
of
swetenesse
is
in
a
scarse
man
.
By
this
slepe
is
vnderstand
easynesse
of
vertu
,
that
is
rest
&
quyetnesse
of
soule
is
more
plenteously
in
an
easy
man
manerly
gaderyng
vertue
,
than
in
a
hasty
gaderer
.
Vertue
that
is
softly
or
sobrely
gadered
proueth
,
and
that
that
is
hastyly
gadered
&
sodeynly
standeth
in
great
peryll
for
to
be
loste
.
Therfore
syster
desyre
neuer
to
be
hastyly
&
sodeynly
vertuous
,
that
thy
lyfe
may
shyne
contynually
by
good
exsample
,
and
abyde
perpetually
without
ceasyng
.
why
is
that
trowest
thou
?
that
some
which
were
somtyme
parfyte
be
now
vnparfyte
?
Truly
for
theyr
parfection
caught
no
rote
of
abydyng
,
bycause
of
hasty
settyng
,
whiche
oftentymes
with
euery
wynd
be
ouerthrowen
and
cast
doune
.
Do
not
thou
so
,
but
wynne
vertue
softly
and
sobrely
,
and
that
shal
euer
abyde
what
wynde
soeuer
come
.
☞
yf
thou
wylt
veryly
wynne
sure
abydyng
vertue
,
Fyrst
labour
in
all
that
thou
mayst
to
haue
a
good
and
a
true
conscyence
,
and
than
shall
all
thy
conuersacyon
smell
swete
in
good
fame
to
all
folke
.
Thy
good
conscyence
is
necessary
for
thy selfe
,
&
thy
good
fame
for
other
.
It
is
not
ynough
for
the
to
lyue
well
,
but
yf
thy
lyuyng
be
good
exsample
to
other
.
Therfore
it
is
that
whan
a
chylde
is
chrystned
it
is
anoynted
with
holy
creme
whiche
is
made
with
oyle
&
bawme
.
By
the
oyle
which
is
shynyng
is
vnderstond
a
clere
shynyng
conscyence
to
god
,
and
by
the
bawme
that
hath
a
swete
smell
is
vnderstonde
a
good
fame
&
a
good
exsample
of
true
lyuyng
.
Be
dyligent
therfore
to
wynne
a
good
conscience
,
and
soone
wyl
folow
after
a
good
name
.
Be
not
neclygent
for
to
haue
a
good
name
.
Saynt
Augustyn
calleth
him
cruell
and
not
mercy
full
that
is
neclygent
of
his
good
name
.
Of
this
our
lord
sayth
thus
.
Math.
v.
Sie
luceat
lux
vestra
coram
hominibus
vt
videant
vestra
hona
opera
.
&c.
❧
Soo
he
sayth
.
Lete
your
lyuynge
shyne
aforemen
,
that
they
may
se
your
good
workes
,
and
thanke
hym
for
them
.
Cure
or
set
moche
to
haue
a
good
name
that
it
may
euer
shyne
in
vertu
.
For
better
is
a
good
name
than
moche
rychesse
sayeth
Salomon
.
☞
Thus
syster
kepe
manerly
in
vertue
thy
conscyence
and
thy
name
,
and
specially
in
al
thy
lyuyng
measure
thy
wordes
in
spekyng
,
for
els
thou
mayst
lyghtly
rather
wound
or
slee
than
heale
.
Lyue
manerly
&
gentylly
in
thy
lyuyng
,
&
thou
shalt
fele
great
rest
and
swetenesse
therin
.
And
than
by
thy
lyuing
they
that
be
dead
in
bad
lyuynge
shall
be
reuyued
and
quykned
to
good
lyuyng
,
And
they
that
be
quykned
in
good
lyuyng
shal
be
strengthed
and
made
more
myghty
therby
.
what
soeuer
thou
shalt
do
,
do
it
gentylly
and
swetely
,
that
thy
dedes
be
warely
or
deyned
,
and
thy
tongue
be
mylde
&
easy
in
speakyng
.
And
yf
it
so
be
that
thou
be
put
in
charge
of
gouernaunce
,
namely
of
temporall
and
erthly
thynges
,
by
very
necessyte
of
obedience
kepe
them
manerly
and
warely
that
they
perysshe
not
.
And
yf
it
so
be
that
some
take
them
away
,
thou
mayst
not
therfore
by
hastynesse
lose
thy
pacyence
,
but
easyly
suffre
it
.
And
to
some
that
take
them
awaye
ye
must
,
charytably
forbyd
them
,
so
that
in
all
thynges
good
gentyll
&
curteys
maner
be
kept
.
Also
in
thy
goyng
beware
that
thou
renne
not
,
for
manerly
goyng
and
easy
becometh
a
relygious
persone
,
except
it
be
eyther
for
great
nede
,
or
that
ony
great
peryl
cause
the
to
goo
fast
or
to
renne
.
And
though
it
so
be
that
maner
or
measure
of
lyuyng
be
soo
gentyll
and
lowly
in
it self
that
it
vsurpeth
nothyng
,
yet
it
is
ful
ryche
ayenst
god
.
For
in
measurable
lowlynesse
is
great
tranquylyte
of
soule
,
myldnesse
of
spyryte
,
grace
of
moderacyon
,
care
of
honeste
,
and
consyderacyon
of
clerenesse
.
Thou
must
be
also
manerly
in
thy
goynge
,
in
thy
standyng
,
in
thyne
habyte
,
and
in
all
thy
maner
of
lyuynge
,
so
that
nothyng
be
found
in
the
which
shold
offend
the
sight
of
other
,
but
rather
edify
other
to
holynesse
.
☞
what
is
maner
in
good
lyuing
,
but
measure
that
nothyng
be
had
to
moch
,
nor
to
lytell
but
in
scarse
meane
?
This
is
one
of
the
pryncypall
thinges
that
longeth
to
good
lyuyng
,
for
to
shewe
thy
profession
,
bothe
in
habyte
and
in
goyng
.
so
that
in
thy
goyng
thou
shewe
symplenesse
and
sadnesse
,
in
thy
mouyng
purite
&
gladnesse
,
and
in
thy
dedes
honeste
&
clennesse
.
Thy
lyfe
is
neuer
vnparfyte
syster
yf
it
be
honest
,
&
therfore
be
neuer
constreyned
to
wynne
vertue
,
but
with
a
good
wyll
wynne
it
,
and
kepe
it
honestly
.
wylt
thou
be
easy
and
moderate
in
lyuyng
?
than
thynke
oft
vpon
that
rest
which
is
now
had
of
blyssed
soules
in
heuen
that
somtyme
wan̄e
it
here
with
moderat
lyuyng
.
Among
all
other
bytternesse
of
this
wretched
lyfe
ymagyne
in
thy
soule
how
those
blyssed
soules
ben
in
the
sight
of
god
,
sad
,
sobre
,
&
in
louyng
chere
,
and
than
shalt
thou
soone
fele
how
swete
this
fruit
of
easy
moderate
lyuyng
is
.
And
than
also
shalt
thou
fele
more
gladnesse
of
a
good
conscyence
whan
ony
heuynesses
come
,
than
of
a
bad
conscyence
among
erthly
delytes
.
Which
shall
be
to
the
than
as
a
paradise
full
of
temperaunce
,
myldnesse
,
&
ryghtousnesse
.
O
how
mery
it
is
,
to
haue
a
tēꝑate
and
a
moderate
conscience
,
with
a
symple
hert
full
of
quyetnesse
and
innocency
.
There
is
nothyng
so
blyssed
in
erth
as
is
a
symple
herte
.
For
there
that
an
hert
sheweth
symple
innocency
to
other
,
in
spekyng
,
in
goyng
,
in
workyng
,
that
hert
is
neuer
aferd
to
suffre
pacyently
what
soeuer
is
done
to
it
.
The
more
it
is
scorned
of
other
,
the
more
worthy
it
is
to
god
▪
the
whiche
symple
innocency
kepeth
a
soule
from
worldly
wyckednesse
.
A
moderate
and
an
innocent
lyfe
is
not
for
to
be
greued
with
them
that
noyeth
the.
And
though
thou
be
noted
and
marked
of
all
folke
,
suppose
rather
that
they
speke
good
than
euyl
.
If
thou
wylt
haue
this
grace
(
syster
)
of
symple
innocency
,
in
all
thy
lyuing
moderatly
kepe
the
from
hatred
,
malyce
,
and
enuy
,
which
be
the
sedes
of
all
wyckednesse
/
of
whome
groweth
all
wretchednesse
of
synne
.
Kepe
not
onely
innocency
in
thy
speche
and
in
thy
dedes
,
but
also
&
pryncypally
in
thy
hert
.
who
so
hath
such
easynesse
and
manerly
lyuing
in
innocency
he
shal
be
preserued
from
ony
great
offence
.
For
though
he
be
tempted
,
by
that
he
wynneth
great
profyte
.
yf
he
be
lytel
set
by
of
other
,
in
that
he
is
in
the
sight
of
god
exalted
the
more
.
Yf
he
fyght
agaynst
vyces
he
shall
haue
the
maystry
.
Yf
he
ouercome
vyces
he
shall
be
crowned
.
There
is
nothynge
soo
worthy
to
god
in
a
new
begynnyng
soule
,
as
is
suche
softnesse
of
lyuyng
.
Be
a
man
neuer
so
deuout
,
but
yf
he
haue
that
,
his
lyfe
pleaseth
neyther
god
nor
man
.
O
now
is
this
a
well
smellyng
fruyt
/
for
it
sauoureth
bothe
to
god
and
to
man
.
¶
This
fruyte
of
easynesse
or
maner
of
good
lyuing
hath
.iiii.
vertues
.
One
is
it
kepeth
good
lyuyng
bothe
bodyly
and
goostly
.
For
moderacyon
or
easynesse
is
a
meane
which
setteth
in
measure
and
in
rule
al
vertues
,
that
they
breke
not
asondre
,
but
hold
togyder
.
He
may
neuer
come
to
sadnesse
of
vertu
that
lacketh
this
meane
of
moderacion
.
The
second
is
that
it
maketh
a
soule
iocund
and
mery
in
good
lyuing
.
Measure
and
easy
moderacion
causeth
great
gladnesse
to
a
set
soule
,
lyke
as
vndyscretnesse
in
gadering
of
vertues
causeth
the
soule
to
be
vnglad
for
the
losse
that
it
fyndeth
in
vertue
therby
.
The
.iii.
is
,
that
such
a
soule
so
lyuing
in
easy
moderacion
is
in
maner
lykened
to
the
worthy
prouydence
of
god
,
which
ordeyneth
all
his
ordynaunces
in
nombre
,
weyght
,
and
measure
.
So
yf
thou
discretly
with
easynesse
gouern
thy
soule
in
all
vertues
,
in
that
it
semeth
ourlorde
hath
inpressed
his
prynt
of
prouydence
in
thy
herte
.
The
iiii
.
is
,
it
maketh
a
soule
seme
the
it
hath
ynough
and
is
content
,
holdyng
her
well
pleased
mekely
with
that
lytell
vertue
that
god
hath
gyuen
to
her
,
tyll
it
please
hym
to
gyue
more
,
myldely
abydynge
our
lordes
grace
.
☞
Losyster
how
worthy
a
vertue
thou
hast
,
yf
thou
haue
this
vertue
of
easynesse
&
maner
of
good
lyuyng
.
Eate
oft
I
pray
the
of
this
fruyte
,
that
thou
may
come
at
the
last
thyder
where
as
all
easynesse
is
without
trouble
or
trauayle
in
gaderyng
of
vertues
.
AMEN
¶
The
.xi.
fruyt
of
the
tree
of
goostly
lyuyng
is
Contynence
.
Ca.
xi
.
¶
Of
Contynence
.
THe
.xi.
fruyt
of
the
holy
goost
in
euery
goostly
lyuer
is
called
Contynence
which
is
a
precyous
fruyte
the
stondeth
moch
by
abstynence
.
For
by
abstynence
vyces
shold
be
destroyed
,
&
not
the
body
.
but
that
the
body
wax
not
bold
in
synne
but
rather
quycke
in
good
werkes
,
therfore
abstynence
is
very
expedyent
.
The
vertue
of
contynence
is
nought
but
yf
the
body
be
tamed
dyscretly
by
abstynence
,
so
that
all
inordynate
affections
be
therby
withdrawen
.
For
els
al
abstinence
standeth
in
none
auayle
,
yf
the
body
be
suffred
inordynatly
to
be
encombred
in
vyces
.
If
our
meate
be
euer
taken
as
we
wold
take
a
medycyne
than
shall
we
lyue
contynently
.
And
as
soone
as
we
lete
go
at
large
and
release
the
reynes
or
the
brydle
of
contynence
in
taking
of
our
meate
and
drynke
inordynatly
,
hastyly
,
and
with
pleasure
,
anone
the
snare
of
lyking
&
carnall
lust
is
about
priuely
for
to
deceyue
vs
.
Therfore
as
oft
as
nede
requyreth
we
eate
and
drynk
,
so
oft
we
of
ryght
serue
the
flesshe
and
the
body
,
as
lordes
gyue
to
theyr
seruauntes
that
nede
is
.
What
is
this
vertu
of
contynence
in
this
place
?
but
sobrenesse
of
lyuyng
,
by
the
which
sobrenesse
the
body
receyueth
bothe
meat
and
drynke
&
slepe
.
There
be
many
maners
of
sobrenesse
in
contynent
lyuyng
.
Of
the
which
sobrenesse
incontynent
lyuyng
.
One
is
abstynence
for
medycyne
,
and
that
is
for
helth
of
body
.
Another
is
abstinence
of
auaryce
,
&
that
is
for
to
spare
costes
.
The
thyrd
is
abstynence
of
ypocrisy
,
and
that
is
from
vaynglory
.
And
the.
iiii
is
abstynence
of
pouerte
,
and
that
is
for
nede
.
The
.v.
is
relygious
abstynence
,
and
that
is
for
wynnyng
of
vertue
,
for
dystroyenge
of
vyces
,
and
for
sharpynge
of
our
goostly
vnderstanding
,
in
wyn̄yng
of
wysdome
.
For
ryght
as
erth
stoppeth
a
wyndowe
that
the
lyght
may
not
come
in
,
so
the
vnderstandyng
goostly
is
stopped
with
excesse
of
meate
&
drynke
that
we
may
not
fele
nor
se
the
waye
of
vertue
.
Sobrenesse
is
than
a
merytoryous
vertue
,
whan
it
is
done
pryncipally
for
god
,
and
in
good
forme
,
in
suche
wyse
that
the
body
be
prouyded
after
his
nede
without
superfluyte
,
so
the
it
fayle
or
faynt
not
afore
his
tyme
,
for
to
moch
scarsyte
or
labour
,
but
that
it
be
wysely
kept
ye●t
wax
not
wanton
in
moch
reste
.
All
our
intent
shold
be
occupyed
about
the
profyte
of
the
soule
in
loue
and
knowlege
of
god
,
and
in
al
such
thinges
that
may
lede
vs
to
the
loue
of
god
.
For
the
soule
is
not
made
for
the
body
,
but
the
body
for
the
soule
,
that
it
shold
bothe
serue
it
and
help
it
,
to
that
intent
that
the
soule
with
the
body
myght
come
to
the
knowlege
of
god
.
The
soule
is
only
made
for
god
,
for
to
be
knyt
and
coupled
to
god
.
To
our
lord
it
longeth
for
to
slee
,
and
for
to
quicken
agayne
such
as
he
made
.
Therfore
it
is
vnlawfull
to
vs
for
to
slee
that
he
hath
made
,
that
is
our
body
.
vyces
he
wold
we
sholde
fle
in
our
body
,
but
not
the
body
by
to
moche
abstinence
,
whiche
shold
be
ruled
soberly
by
contynence
,
&
not
dystroyed
by
abstynence
.
He
dystroyeth
and
sleeth
hymself
that
vndyscretely
by
abstynence
and
other
grete
labours
(
past
measure
)
maketh
hymselfe
so
feble
that
he
may
not
serue
god
as
he
sholde
discretly
and
so
decayeth
from
his
seruyce
,
or
than
the
ordre
of
kynd
wold
,
though
it
so
be
that
feruour
of
deuocyon
or
pure
symplenesse
excuse
some
.
The
holy
apostle
wold
that
our
seruyce
shold
be
reasonable
,
and
not
vnreasonable
as
it
is
wryten
thus
.
Ro.
xii
.
Bacionabile
sit
obsequium
vestrum
.
❧
Now
syster
yf
thou
wylt
wyte
in
what
thynges
lyeth
contynent
sobrenesse
I
shall
tel
the
?
Sobrenesse
standeth
in
.iii.
thynges
.
that
is
in
qualyte
,
quantyte
,
and
maner
.
☞
In
qualyte
,
that
thou
desyre
no
delycates
nor
precyous
meates
and
drynkes
,
nor
also
costyous
,
but
such
symple
meates
and
drynkes
that
lyghtly
may
be
had
,
and
that
nature
may
be
susteyned
without
excesse
,
that
thou
fall
not
in
to
the
synne
of
glotony
.
❧
In
quantyte
,
that
thou
eate
nor
drynke
not
to
moche
,
nor
ofter
than
it
nedeth
,
as
thy
rule
techeth
.
But
temperatly
that
it
be
to
the
body
refresshyng
,
and
not
as
a
burden
.
All
seke
folke
be
fre
from
this
rule
/
for
they
may
eate
and
drynke
as
oft
as
theyr
sekenesse
requyreth
.
In
maner
that
thou
take
not
thy
meate
and
thy
drynke
to
gredyly
,
nor
to
hastyly
.
nor
to
receyue
it
vnmanerly
,
but
easyly
,
and
relygyously
/
so
that
your
eyes
be
not
lokyng
about
hyther
nor
thyther
,
for
to
se
what
thy
syster
hath
in
her
dysshe
.
But
only
hold
the
content
with
such
thynges
as
thou
hast
afore
the.
Eatyng
and
drynkyng
with
drede
of
god
&
in
scylence
/
not
hastyly
as
though
thou
shold
neuer
haue
ynough
.
Fyll
neuer
thyne
eyes
before
thou
fyllest
thy
palate
.
But
with
thankynges
of
god
hold
the
content
.
rather
suffryng
scarsyte
than
habundaunce
.
Set
not
lytell
by
thy
seruyce
,
nor
dyspise
nothing
that
is
set
afore
the.
Nor
grudge
not
though
thou
lacke
sauce
,
ne
though
thy
meat
be
mysse
sod
or
rosted
.
But
think
that
many
better
than
thou
art
hold
them
pleased
with
fewer
meates
,
and
more
homly
drest
than
thou
hast
.
For
that
thou
puttest
away
from
the
they
take
for
great
deyntees
.
Suffre
pouerte
Chrystes
famylier
frend
to
be
homly
with
the
,
and
that
loue
with
all
thy
myght
bothe
in
meat
&
drinke
clothes
and
in
all
other
thinges
.
Se
and
behold
how
meke
poore
folkes
be
in
theyr
apporte
,
in
theyr
answeres
,
and
how
ferefull
.
soo
do
thou
.
Playne
neuer
nor
grudge
neuer
for
wantyng
of
meat
&
drynke
nor
clothyng
.
Euer
hold
thyself
vnworthy
for
to
haue
that
thou
hast
.
For
lacke
or
want
of
outward
thinges
mekely
borne
encreaseth
inward
thynges
by
grace
into
grete
goostly
rychesse
of
a
good
conscyence
.
The
contrary
dooth
habundaunce
and
plente
.
For
where
that
moche
habundaunce
and
plente
is
in
outward
thynges
,
therfore
the
moost
parte
is
great
scarsyte
inwardly
of
graces
.
Of
the
measure
of
eating
and
drynkyng
it
is
full
harde
for
to
gyue
a
certayn
rule
,
but
thus
,
that
thou
kepe
a
good
meane
betwene
to
moche
and
to
lytell
,
so
that
thou
eate
not
soo
lytell
that
thou
may
not
serue
god
,
but
be
faynt
and
wery
of
thy
comyn
labour
in
religion
.
And
that
thou
eate
not
so
moch
that
after
thy
meat
thou
haue
no
wyll
for
to
pray
,
nor
for
to
rede
,
nor
for
to
be
quycke
vnto
suche
thynges
as
thou
art
bound
to
.
betwene
these
two
kepe
a
meane
.
Also
of
thy
sleping
kepe
the
same
rule
&
meane
.
Thus
yf
thou
gouerne
the
in
thyne
eatyng
&
drinking
thy
meat
shal
be
to
the
more
sauery
.
more
ꝓfitable
,
more
holsom
,
&
lesse
greue
thy
stomake
,
and
lyghtly
for
to
be
digested
,
&
also
it
is
more
honeste
&
relygious
,
&
without
synne
.
He
the
lyueth
sobrely
is
right
able
to
vertu
,
for
he
is
quyk
to
do
all
good
ded
,
more
chast
in
his
lyuing
,
wyser
in
his
speche
,
redier
to
deuocion
,
&
cleuer
in
his
affection
.
Also
al
sobre
folk
be
more
retentyue
in
wyt
than
other
.
There
be
.iii.
degr●es
of
abstinence
or
sobrenes
.
The
first
degre
of
sobrenes
is
to
absteyn
fro
to
moch
meat
and
drynke
.
&
kepyng
of
due
tymes
&
houres
in
eatyng
and
drinking
,
not
for
to
breke
the
fastyng
day
ordeyned
of
holy
chyrche
,
nor
for
to
lyue
in
delectacion
of
meat
and
drinke
in
vnlawfull
tyme
.
And
not
for
to
set
his
intent
for
to
eate
&
drink
such
thinges
as
be
lykerous
/
rather
styring
to
vnclennesse
than
to
clennes
.
A
beest
that
only
can
none
other
thing
but
for
to
serue
the
body
kepeth
his
time
in
eatyng
&
drynking
/
&
also
the
maner
of
eating
according
to
his
kynde
.
Than
moch
more
sholde
a
reasonable
creature
do
whiche
is
indued
with
reason
,
els
it
were
better
that
he
lacked
reason
as
a
beest
,
than
for
to
be
ruled
without
reason
.
for
if
he
lacke
reason
as
naturall
fooles
do
,
he
shold
not
synne
.
¶
The
second
degre
of
sobrenesse
is
to
absteyn
from
certayn
lawful
thinges
/
as
is
from
flesshe
/
from
wyne
/
from
mylke
/
from
fysshe
/
&
for
to
be
wel
contented
with
sharpe
vitayles
,
that
is
with
homly
bread
/
with
thynne
ale
/
with
comyn
potage
/
&
oft
for
to
fast
/
and
for
to
abstryne
from
suche
meates
&
drinkes
the
ben
moost
lykerous
.
as
religious
folke
/
deuout
folke
/
&
repentaunt
folke
do
.
But
religious
must
do
theyr
speciall
abstynence
,
yf
they
do
other
than
the
couent
doth
byleue
or
els
it
standeth
hym
to
no
mede
.
The
thyrd
degre
of
sobernes
is
for
to
tame
glotony
,
and
so
to
teche
the
pallate
that
a
man
may
hold
hym
content
with
right
scarce
lyuelod
,
suche
as
is
only
sufficient
to
necessite
of
kynd
and
not
to
the
lust
that
is
both
in
qualite
&
in
quantite
of
meat
and
drynke
.
so
the
more
symple
the
lyuelode
is
the
better
it
shold
beloued
.
And
yf
somtimes
we
must
nedes
eate
delicate
meates
,
than
not
for
to
receyue
them
delycatly
,
but
onely
for
to
receyue
them
nedefully
and
sobrely
without
excesse
.
☞
Lo
syster
thus
to
loue
abstynence
&
sobrenesse
is
for
to
lyue
contynent
.
Therfore
yf
thou
wylt
come
to
the
very
vertu
of
contynency
in
sebre
lyuyng
thou
must
be
content
though
thou
lackest
of
suche
meat
&
drynk
sometyme
as
thou
woldest
haue
.
And
be
not
sory
though
thou
lackest
them
as
some
be
,
which
somtyme
whan
they
want
the
meat
that
they
desyre
they
be
sory
&
grudge
,
&
put
away
shame
,
nothyng
thynking
of
theyr
professyon
,
consydering
how
that
ryche
folke
want
somtyme
that
they
wold
haue
.
moch
more
than
poore
folke
shold
hold
them
content
the
ryche
folke
want
.
Thou
must
also
be
glad
to
lacke
,
&
in
wyll
for
to
want
for
gods
sake
,
and
for
the
loue
of
sobrenesse
,
&
for
good
exsample
of
other
.
❧
O
syster
se
what
vertue
is
in
such
contynent
lyuing
.
It
purgeth
the
soule
/
it
reyseth
the
wit
it
maketh
the
flesshe
subiect
to
the
spyrite
/
&
it
maketh
the
hert
lowe
&
contryte
.
Scarfite
is
the
mother
of
holynesse
.
By
abstynence
&
by
fasting
the
batayles
of
the
flesshe
agaynst
the
soule
,
and
the
batayle
of
the
soule
agaynst
the
flesshe
do
cease
.
Which
abstynence
letteth
the
seruannt
the
body
,
for
to
aryse
agaynst
the
lady
the
soule
.
&
so
all
such
cōflycts
&
batayles
by
fastinges
&
abstynence
do
cease
Scarsyte
of
meat
&
abstinence
of
drynk
make
vices
to
be
vnknowen
,
for
lyke
as
the
spettel
of
a
fastyng
body
sleyth
an
erthly
serpent
.
So
moch
more
the
fastyng
of
a
deuout
soule
sleyth
the
serpent
of
vicious
lyuing
Abstinence
both
quickeneth
&
sleeth
,
it
sleyth
the
vicious
leuyng
,
and
quickeneth
the
soule
to
god
.
Abstinence
with
good
workes
is
moch
acceptable
to
god
.
They
that
abstayn
&
fast
from
meates
and
do
euyl
,
they
folow
the
condicion
of
fendes
whiche
neuer
eate
,
but
they
be
neuer
without
wickednes
.
If
thou
wylt
be
very
continent
in
sobrenes
and
abstinent
leuyng
,
let
not
only
thi
throte
fast
from
meat
,
but
the
eye
from
vanite
,
thy
eares
from
mysheryng
,
thy
tongue
from
mysspekyng
,
thy
hand
from
mystouchyng
,
&
thy
soule
from
proper
wyll
,
&
so
shalt
thou
be
a
continent
soule
.
Of
this
fruyt
of
continence
I
fynd
.iiii.
vertues
.
One
is
that
it
prolongeth
the
lyfe
both
bodily
and
goostly
as
Salomon
sayth
.
Eccl.
xxxvii.
Qui
abstinens
est
prolongat
vitam
.
He
that
is
abstinent
lengthyth
his
lyfe
,
for
if
the
body
be
kept
from
corrupcion
of
gloteny
&
excesse
,
the
soule
is
fre
from
synne
,
&
so
both
to
lyue
at
the
last
endlessy
in
blysse
for
suche
abstinence
.
The
seconde
vertu
is
,
that
it
maketh
the
bodely
wantonnes
to
be
repressed
,
for
a
leane
body
by
abstinence
,
is
constrayned
for
to
obey
to
the
soule
,
&
leaue
wantonnes
,
As
saynt
Paul
sayth
.i.
Corinth
.ix.
Castigo
corpus
meum
et
in
seruitutem
redigo
:
I
chastyse
my
body
(
he
sayth
)
and
bryng
it
vnder
in
to
seruitude
&
bondage
vnto
the
soule
,
that
by
suche
chastysyng
by
abstynence
it
may
the
better
serue
the
soule
&
obey
therto
.
The
.iii.
vertu
is
that
it
gladdeth
bothe
god
&
his
aungels
.
That
this
is
sothe
I
fynd
by
a
figure
of
Abraham
which
made
a
grete
feest
in
wynnynge
of
his
chylde
.
What
meneth
this
wynnyng
?
Nothing
els
but
a
departyng
from
the
swete
mylke
of
delycates
.
For
our
lord
hath
great
ioye
of
all
such
that
forsaken
all
worldly
and
bodely
delytes
,
as
a
man
wold
be
of
a
great
feast
.
yf
we
vse
therfore
scarsly
meates
&
drynkes
,
we
shall
be
kept
both
clene
in
our self
,
&
also
haue
fruicion
&
felawshyp
of
holy
sayntes
in
heuen
.
The
.iiii.
vertu
is
,
the
it
kepeth
a
soul
from
the
wicked
enemy
of
lust
which
lust
is
bitterer
than
deth
.
As
Salomon
sayth
.
Eccl.
vii.
Inueni
amarierē
morti
mulierem
.
Lo
(
he
sayth
)
I
haue
founde
a
more
bitterer
enemy
than
is
dethe
.
And
what
is
that
?
Truly
lust
.
For
lust
sleeth
not
onely
the
body
but
also
the
soule
.
¶
Thus
syster
leaue
lustes
in
meat
/
drynke
/
&
slepe
,
and
lerne
to
lyue
contynently
in
abstynence
.
For
though
abstynence
be
but
a
homely
fruyte
,
Yet
it
is
a
holsom
fruyt
and
a
sauery
,
in
asmoch
as
it
dysposeth
bothe
body
and
soule
to
al
other
vertue
.
Of
this
vertuous
fruyt
our
lorde
bothe
fede
and
fyll
the.
AMEN
¶
The
.xii.
fruyt
of
the
tree
of
goostly
lyuers
is
Chastyte
.
Ca.
xii
.
¶
Of
Chastyte
.
THe
.xii.
fruyt
of
the
holy
goost
in
euery
goostly
lyuer
is
called
Chastyte
,
whiche
is
a
ryght
precyous
fruyt
,
for
as
moche
as
it
longeth
onely
for
holy
spouses
of
our
heuenly
kyng
.
Chastyte
is
the
doughter
of
sobrenesse
.
For
she
is
no
rysshed
of
her
,
lyke
as
vnclennesse
by
glotony
.
Syster
it
is
a
great
dyfference
betwene
vyrgynyte
&
chastyte
,
as
it
is
betwene
whytnesse
of
kynde
and
whytnesse
made
by
craft
.
The
lylly
is
whyte
by
kynde
,
&
clothe
is
made
whyte
by
craft
.
By
the
lylly
is
vnderstand
vyrginite
,
and
by
the
white
cloth
is
vnderstand
chastyle
.
Vyrgynyte
is
called
puryte
of
soule
&
body
afore
fallyng
,
and
chastyte
is
called
purete
of
body
&
soule
after
fallyng
.
For
after
long
chastisyng
of
the
flesshe
the
soule
and
body
is
come
to
whytnesse
&
clennesse
of
chastyte
.
Vyrginite
hath
no
suche
labour
,
for
it
groweth
and
contynueth
with
nege
of
yeres
,
&
euer
is
kept
hole
in
whytnesse
vnto
the
self
aege
,
as
a
lylly
dooth
without
ony
laboure
,
by
kyndly
growing
.
It
is
not
so
of
chastyte
which
I
lyken
to
byce
or
whyte
lynen
clothe
,
made
with
great
besinesse
.
Fyrst
the
fier
therof
is
grene
as
grasse
,
&
than
it
is
dryed
.
after
that
beaten
,
&
so
made
clothe
.
whiche
clothe
is
oft
watred
&
sonned
vnto
the
tyme
it
hath
taken
whytnesse
.
So
chastyte
must
be
wonne
and
kept
.
For
chastyte
bereth
his
name
of
chastysing
.
☞
First
who
so
wyll
be
chaste
&
is
no
vyrgin
,
he
must
dry
vp
the
erthly
gren̄esse
of
lyking
&
fleshly
lustes
by
lothnesse
&
hate
of
synne
,
than
for
to
kepe
hm
therin
,
by
chastysing
or
by
reasonable
abstynence
and
wakinge
with
other
bodyly
exercises
.
And
after
that
to
water
it
by
oft
waylyng
and
wepyng
the
god
wold
kepe
such
clennes
in
them
the
he
may
be
sonned
in
the
light
of
grace
,
euer
to
be
kept
clene
from
falling
.
Thus
sister
a
man
may
be
chast
that
is
no
vyrgyn
.
For
as
saynt
Austyn
sayth
,
vyrginite
is
a
perpetuall
medytacion
of
incorrupcion
in
a
corruptyble
flesshe
,
&
a
holynesse
without
experyence
of
contagious
filth
.
Such
virginite
is
euer
kept
as
long
as
the
hert
withstondeth
that
it
consent
not
to
no
maner
of
corruption
.
but
euer
to
haue
a
lothnesse
.
He
that
wyll
be
a
vyrgin
he
must
in
the
beginnyng
of
nege
&
discrcion
fyrst
refreyne
the
kyndly
styringes
of
corruption
of
nature
,
&
so
distroy
that
fyrst
sawtes
of
kynde
,
which
be
ryght
sharpe
in
the
begynnyng
,
and
than
euer
after
he
shall
find
good
peas
with
his
flesshe
,
and
ryght
seldom
sawtes
,
but
suche
that
may
easyly
be
withstand
without
ony
peryll
of
lesyng
of
vyrginite
,
for
the
head
of
the
fyrst
suggestyon
is
broken
.
The
contrary
labour
hath
chastyte
.
For
as
soone
as
he
hath
afore
lyued
vnclenly
&
vnpurely
,
begynneth
for
to
lyue
chaste
,
anone
he
fyndeth
batayle
,
&
as
it
semeth
many
intollerable
heates
of
styringes
,
with
vnsacyable
fannynges
&
ymagynacions
of
the
deuyll
,
whiche
styreth
the
flesshe
to
be
importune
and
for
to
moeue
a
man
to
synne
by
many
ꝑcussyons
of
vnkyndly
heates
.
O
how
in
such
batayles
a
wretched
man
standeth
in
grete
peryll
,
but
yet
yf
he
myghtily
withstand
it
he
shall
haue
the
vyctory
and
also
great
mede
.
Is
it
not
trowest
thou
a
great
maystry
for
to
ouercome
him
of
the
which
sometyme
we
were
ouercome
.
A
wound
ones
healed
if
it
be
agayn
soone
after
broken
,
it
can
neuer
be
healed
agayn
without
some
marke
.
And
therfore
though
the
batayle
of
chastite
be
neuer
so
medefull
,
yet
it
is
a
batayle
of
suffraunce
&
of
strokes
,
but
vyrgynite
which
was
neuer
hurt
is
a
batayle
of
gyuyng
of
strokes
,
for
it
hath
quenched
the
styrynges
of
the
flesshe
,
&
therfore
it
receyueth
none
.
It
hath
broken
the
serpentes
heed
,
&
he
therfore
fleeth
fro
him
,
&
dare
not
abide
batayle
.
Thre
great
rewardes
I
fynd
that
our
lorde
gyueth
to
virgins
&
maydens
.
One
is
.
the
among
al
rewardes
,
he
maketh
virgins
receyue
a.
C.
folde
fruit
,
where
clennesse
of
wedlocke
receyueth
but
xxx
.
fold
,
&
the
clennesse
of
wydowhed
but
sixty
.
The
second
is
,
that
all
virgins
&
maydens
.
syngeth
a
new
song
which
none
may
sing
but
they
The
.iii.
is
that
they
folow
the
lambe
where
so
euer
he
go
.
All
chast
soules
be
as
aungels
in
erth
,
&
cosyns
to
aungels
,
for
there
is
none
of
so
nygh
affinite
that
may
approche
to
aungels
,
as
vyrgyns
&
maydens
do
.
Of
this
I
fynd
auctorite
in
holy
writ
,
where
it
is
writen
thus
.
Mat.
xxii
Qui
neque
nubent
,
neque
nubent̄
:
Erunt
sicut
angeli
dei
.
They
that
nether
wed
nor
be
wedded
in
erth
shall
be
as
aungels
of
god
.
☞
Lo
syster
this
is
the
souerayn
singularite
or
pryuylege
,
whiche
is
giuen
to
virgins
&
maydens
,
for
to
be
cosyns
to
aungels
.
Vyrgyns
&
maydens
receyueth
a.
C
folde
fruyt
,
that
is
a.
C.
fold
rewarde
in
blysse
,
&
so
they
excede
in
meryte
&
rewarde
the
syxty
fold
.
fruyt
of
wydowes
,
&
the
.xxx.
fold
fruyt
of
wedlocke
,
whiche
shal
be
benethe
them
as
the
nombres
ben
.
The
second
is
,
that
all
vyrgyns
and
maydens
do
syng
a
newe
song
which
none
may
syng
but
they
.
But
what
song
is
this
that
is
so
syngulerly
gyuen
to
maydens
&
vyrgis
?
where
shold
we
fynd
this
song
that
is
called
a
newe
song
to
them
?
Fyrst
we
must
seke
out
this
song
among
all
the
songes
that
we
fynd
in
holy
wryt
,
whyther
it
be
the
song
that
aungels
syng
in
heuen
Alleluya
.
Nay
it
must
be
such
a
song
the
maydens
may
vnderstand
.
That
song
is
onely
aungels
song
,
desyryng
our
saluacion
.
it
is
good
,
but
yet
it
is
an
olde
song
afore
the
incarnacyon
.
we
must
haue
a
newe
song
.
whyther
it
be
that
song
which
Moyses
song
whan
he
had
led
the
children
of
Israel
ouer
the
read
see
,
whan
he
song
thus
.
Exodi
.xv.
Cantemus
dno
.
&c.
❧
Syng
we
now
to
our
lorde
(
he
sayd
)
for
gloryously
he
is
magnyfyed
,
in
as
moche
as
he
hath
bothe
hors
and
man
of
our
enemyes
drowned
and
throwen
in
the
see
.
Nay
,
this
is
not
a
newe
song
,
but
an
olde
song
,
yet
it
is
partynent
vnto
mannes
saluacyon
.
Many
songes
I
rede
of
olde
songes
full
good
&
vertuous
,
but
none
of
these
songes
I
fynde
singuler
and
new
longyng
to
virgins
&
maydens
.
There
is
one
songe
whiche
is
new
and
synguler
for
them
,
and
that
is
the
song
whiche
the
blyssed
virgin
Mari
our
lady
made
,
when
she
was
with
our
lorde
,
and
our
lorde
with
her
by
his
worthy
incarnacion
.
This
new
song
is
called
.
Luc.
i
Magnificat
anima
mea
dnm
.
My
soule
(
she
said
)
magnifyeth
and
maketh
our
lorde
great
.
After
the
great
ioyeng
of
saint
Iohn
whyles
he
was
yet
in
his
mothers
wombe
,
&
after
the
worthy
commendable
propheci
of
Elizabeth
his
mother
,
This
blissed
virgin
&
mayd
in
conforting
not
only
of
virgyns
and
maydens
,
but
also
of
all
man
kynde
began
mekely
&
wysely
a
new
songe
and
sang
.
Magnificat
anima
mea
dnm
.
As
who
myght
say
thus
.
All
other
of
olde
tyme
pronounce
our
lorde
a
great
lorde
,
and
a
worthy
,
as
all
reasonable
creatures
sholde
.
Other
also
proued
&
shewed
our
lorde
great
&
worthy
.
But
I
now
make
our
lorde
grete
.
For
lyke
as
the
worker
is
more
commendable
than
the
worke
,
so
is
this
song
more
commendable
than
all
other
songes
.
For
it
is
new
bryngyng
in
our
saluacyon
.
☞
Lo
syster
this
song
was
made
of
a
vyrgyn
&
a
mayden
.
All
maydens
may
be
ioyfull
,
for
by
a
vyrgyn
&
a
mayden
was
fyrst
begon
this
newe
songe
of
our
saluacion
,
Than
the
song
of
vyrgyns
shold
nothyng
els
be
but
the
mynde
and
meditacyon
of
our
lordes
incaruacion
,
and
euer
newly
to
haue
in
mynde
the
byrth
of
our
lorde
whiche
is
that
new
song
of
our
saluacion
.
None
may
syng
this
so
veryly
but
virgyns
&
maydens
,
for
because
a
mayde
and
a
vyrgyn
was
the
fyrst
that
caused
it
and
made
it
,
&
that
blissed
lady
our
lordes
moder
vyrgin
&
mayde
was
the
fyrst
that
made
a
vowe
to
vyrginite
and
offred
the
glorious
gyft
first
of
all
to
our
lord
.
For
though
our
lord
sayd
by
that
lawe
.
Gen.
i.
Crescite
et
multiplicamini
et
replete
terram
.
❧
Growe
and
encrease
,
&
fulfyll
the
erthe
(
he
sayd
)
.
to
vyrgins
&
maydens
,
growe
and
multyply
&
fulfyl
heuen
.
So
than
only
the
quere
of
vyrgyns
after
our
lady
may
synge
worthyly
this
newe
song
of
our
saluacion
.
Luc
i.
Magnificat
anima
mea
dnm
.
❧
The
.iii.
thing
is
,
that
all
vyrgins
&
maydens
folowe
the
lambe
whyder
soeuer
he
gooth
.
By
this
lambe
I
vnderstand
our
lord
god
&
man
,
which
ranne
in
the
wretched
way
of
this
worlde
in
great
purete
&
holenesse
bothe
of
body
&
soule
without
ony
corruption
.
Onely
vyrgins
folow
next
this
lambe
in
great
purete
of
clennesse
bothe
body
&
soule
.
All
other
maydens
that
be
no
vyrgins
in
holynesse
of
vyrginite
folow
hym
,
but
not
so
swyftly
,
for
they
halt
on
the
one
fote
.
The
body
and
the
soule
hath
not
be
kept
so
hole
without
brekyng
.
It
was
broken
,
&
is
made
hole
by
chastyte
.
The
fote
of
chastyte
is
neuer
so
strong
as
is
the
fote
of
vyrgynite
.
In
.iiii.
maner
of
wyse
I
fynst
that
our
lorde
that
blyssed
lambe
walked
in
this
wretched
worlde
whyle
he
lyued
here
after
the
.iiii.
fete
of
a
lambe
.
¶
One
is
in
erth
he
walked
mekely
whyles
he
was
amonge
vs
.
In
hell
after
his
dethe
he
walked
among
fendes
full
fearefully
.
Vpon
the
see
after
his
resurrection
he
walked
full
merueylously
.
And
in
heuen
after
his
ascencyon
he
walketh
now
full
hyghly
.
In
these
sasame
.
iiii
?
maner
of
wyse
walketh
all
vyrgins
and
maydens
in
this
lyfe
,
for
they
folowe
this
blyssed
lambe
fote
by
fote
.
They
walke
mekely
yf
they
be
very
maydens
,
for
the
felaw
of
may
denhode
is
mekenesse
,
&
the
token
therof
is
shamefastnesse
.
Euer
they
be
shamefast
of
the
thyng
that
longeth
to
breakyng
or
hurtyng
of
vyrgynyte
and
maydenhode
.
They
walke
also
dredefully
.
For
vyrgynite
&
maydenhode
among
all
the
conflyctes
of
this
fyghtyng
chyrch
in
erth
be
more
dredefull
batayles
to
fendes
,
than
ony
batayle
of
ony
other
good
creature
.
For
the
fende
findeth
no
marke
of
his
brennyng
in
the
flesshe
of
maydens
,
&
therfore
he
is
aferd
moost
of
them
,
for
they
onely
breke
his
heed
.
There
may
no
delectacion
of
carnal
synne
by
fals
suggestion
rest
in
them
.
They
walke
also
in
erthe
merueylously
.
Is
it
not
a
merueylous
thyng
,
&
a
wondrefull
for
to
lyue
in
flesshe
,
&
not
to
be
ouerthrowen
in
passyons
of
the
flesshe
.
truly
yes
,
and
worthy
great
meryte
&
hygh
ioye
.
They
walke
also
in
erthe
hyghly
,
for
they
passe
in
hyghnesse
all
other
of
lyuynge
,
bothe
prelates
and
subgectes
,
but
yf
they
be
vyrgyns
&
maydens
as
they
be
.
❧
Lo
syster
what
pryuylege
longeth
to
meke
vyrgins
&
maydens
.
Fewe
I
fynd
vyrgins
,
but
many
I
do
fynde
maydens
,
and
therfore
this
twelfth
fruyt
is
called
the
fruyt
of
chastyte
.
Vyrgyns
be
all
they
whiche
set
ther
lyfe
so
hygh
in
heuenly
lyuynge
,
that
though
batayle
of
the
flesshe
be
profered
them
,
they
lightly
and
mightily
with
stand
it
,
so
that
the
fend
in
his
ꝓfer
is
more
aferd
of
them
than
they
of
hym
.
Maydens
ben
all
they
that
suffre
batayle
,
and
mightily
ouercome
them
,
but
euer
they
drede
to
fall
,
&
therfore
they
kepe
vnder
theyr
flesshe
in
chastysing
for
feare
of
fallynge
.
Foure
thynges
I
fynde
of
chastyte
.
One
is
that
it
clenseth
the
body
,
as
the
contrary
wyse
lechery
defileth
it
,
so
the
though
there
were
none
other
mede
of
chastite
but
clennesse
,
ne
none
other
torment
of
lechery
but
the
stynkyng
fylth
therof
.
The
honeste
of
chastyte
shold
be
desyred
,
and
the
fylthynesse
of
lechery
sholde
be
abhorred
.
Another
is
the
chastyte
maketh
a
mannes
mynde
fre
.
For
it
hath
noo
thought
,
neyther
for
chyldren
,
how
they
myght
be
made
ryche
,
but
onely
the
mynde
is
set
frely
on
god
.
The
.iii.
is
,
that
it
gladdeth
the
conscyence
,
in
as
moche
as
suche
one
for
the
loue
of
Chryst
dispyseth
&
forsaketh
all
fleshly
delytes
.
The
.iiii.
is
,
the
bothe
to
man
&
to
aungels
it
maketh
such
a
chaste
soule
to
be
loued
,
so
that
bothe
good
and
bad
haue
in
reuerence
all
chaste
folke
,
but
aungels
specially
.
For
lyke
as
naturally
euery
kynde
loueth
his
own
kynd
,
so
aungels
for
as
moche
as
they
be
clene
,
loue
more
famylierly
all
chaste
folke
,
as
moost
lyke
to
theyr
own
kynde
.
¶
For
to
wynne
this
vertuous
fruyte
of
chastite
,
&
to
come
to
the
ꝑformyng
and
perfection
therof
is
the
eschewing
&
seperacion
of
all
such
that
be
eyther
spekers
of
vnclennesse
or
doers
of
vnclennesse
,
&
for
to
be
louers
of
the
compani
of
chaste
spekers
&
chaste
doers
,
by
whose
exsample
chastyte
is
taught
&
lerned
.
Also
eschewing
of
delycates
eyther
in
meate
,
or
drynke
,
or
slepyng
,
or
eatyng
,
or
els
of
fyne
&
soft
weryng
.
whiche
be
norysshers
of
the
flesshe
.
Also
kepyng
of
the
out
ward
wyttes
and
senses
the
nothyng
be
sene
nor
herde
,
nor
touched
.
which
that
shold
tempt
the.
Also
by
eschewyng
of
ydlenesse
,
which
is
the
gates
of
all
vyces
,
&
namely
of
carnall
vyces
.
Also
kepyng
of
the
inward
thoughtes
&
affeccyons
of
the
hert
,
by
the
which
affeccyon
the
wycked
serpent
the
fende
putteth
in
his
venymous
heed
of
vnclennesse
.
Also
besynesse
of
prayer
wherby
is
goten
of
god
helpe
agaynst
temptacions
.
who
so
gouerneth
hym
thus
may
lightly
come
to
clennesse
of
chastyte
.
There
be
many
degrees
of
chastyte
.
There
is
chastite
of
wedlocke
,
of
wydow
hode
,
&
of
maydenhode
.
There
is
also
chastyte
in
dede
,
&
chastyte
in
affection
.
Some
be
chaste
in
body
&
not
in
soule
,
as
all
such
the
kepe
theyr
bodyes
clene
from
all
actuall
corruption
,
but
yet
in
hert
and
wyl
they
be
wedded
,
for
they
desire
to
be
wedded
.
All
such
for
the
moost
party
delite
to
here
&
speke
of
corrupt
loue
,
desyryng
to
loue
and
to
be
loued
,
and
soo
hyndre
many
a
soule
by
theyr
affection
.
But
now
of
the
degrees
of
chastyte
the
whiche
belongeth
to
relygyous
folke
,
and
to
all
deuout
maydens
,
lete
vs
se
.
❧
❧
¶
The
first
degre
is
kepyng
&
contynence
from
actuall
dedes
with
a
purpose
for
to
lyue
so
and
to
withstand
al
maner
consent
to
any
vnleful
styryng
.
This
degre
is
yet
full
nygh
to
lykyng
and
lust
,
for
new
tornyng
therfrom
,
in
as
moche
as
yet
it
smelleth
of
carnall
temptacions
,
&
therfore
it
is
full
necessary
the
suche
one
so
new
torned
from
carnal
synnes
vnto
chast
leuyng
,
loke
not
agayn
to
suche
carnalytees
,
least
it
perysshe
:
but
that
in
all
hast
it
aspyre
vpward
to
another
degre
&
in
an
hygher
degree
of
chastite
,
that
he
may
be
safe
from
peryl
therof
.
This
fyrst
degree
is
yet
in
labour
of
batayle
&
vncertayn
of
victory
,
for
asmoch
as
only
wyll
with
gods
grace
fyghteth
agaynst
.iiii.
enemyes
that
is
agaynst
the
styryng
of
the
flesshe
,
agaynst
the
appetite
of
affection
,
agaynst
the
styryng
&
prouokyng
of
the
world
to
lust
,
&
agaynst
suggestions
of
fendes
.
And
so
,
iiii
be
agaynst
twayne
.
yet
lete
good
wyl
trust
and
leane
to
our
lorde
truly
&
faythfully
that
sayth
.
Io.
xvi
.
In
mundo
pressuram
habebitis
,
sed
confidete
q
ego
vinci
mundum
.
❧
In
the
worlde
(
our
lorde
sayth
)
ye
shal
haue
moch
tormentes
of
styryng
to
synne
,
but
fyght
mightyly
theragaynst
with
good
wyl
,
&
trust
faythfully
me
,
&
ye
shal
ouercome
the
worlde
,
for
I
ouercame
it
.
❧
Lo
syster
.
thus
is
the
worlde
ouercome
with
good
wil
and
helpe
of
grace
.
Also
yf
thou
wilt
ouercome
the
fend
,
haue
also
good
wyll
&
trust
in
god
,
which
bound
the
fend
,
&
depryued
him
,
and
dispoyled
hym
from
all
his
robbery
of
soules
.
For
he
is
as
weyke
as
a
mous
yf
he
be
withstand
with
a
good
wyl
.
As
for
the
other
.ii.
enmyes
which
be
to
the
fende
&
to
the
world
but
exactours
and
tollers
&
seruauntes
to
them
,
as
is
the
flesshe
lykynges
and
vnlefull
affections
may
soone
be
ouercome
whan
theyr
lordes
&
maysters
be
ouercome
.
All
this
dooth
good
wyl
with
gods
help
.
¶
The
second
degre
of
chastyte
is
whan
by
chastysyng
of
the
flesshe
,
&
by
other
goostly
exercises
the
vnclene
affection
is
clensed
,
and
the
body
is
made
subiect
to
the
soule
,
so
that
it
is
very
seldome
tempted
,
And
yf
it
be
tempted
it
is
but
ryght
easyly
.
For
at
all
tymes
without
temptacion
is
it
not
,
but
yet
it
is
so
easy
and
so
lytel
that
lyghtly
with
lytel
labour
the
styryng
may
be
ouercom
more
with
bydyng
than
with
stryuyng
,
more
with
easy
tornyng
away
&
lothing
,
than
with
struglyng
,
but
it
so
be
that
by
neclygence
and
slowth
it
is
suffred
to
gather
strengthe
&
myght
agaynst
the
soule
.
as
though
no
force
ware
gyuen
therof
,
than
it
is
no
wondre
thought
a
cleane
soule
be
troubled
and
ouercom
in
such
long
sufferaunce
of
temptacions
.
If
we
wyll
myghtyly
withstand
our
goostly
enemyes
whan
they
begynne
for
to
impugne
vs
.
anon
despyse
those
temptacions
that
they
send
in
,
and
so
shall
we
neuer
be
ouercom
of
them
as
for
that
tyme
,
and
not
only
we
shal
not
be
ouecom
,
but
also
they
shall
be
soo
made
weake
in
theyr
batayl
that
they
shall
not
dare
to
assayle
vs
afterward
.
And
if
they
assaile
vs
,
they
wote
wel
that
they
shall
be
lyghtly
ouercom
,
so
that
they
dare
not
on
s
quynche
vpon
vs
.
Lo
what
good
wyll
can
do
,
but
many
be
ryght
slow
in
withstandyng
,
by
the
whiche
sluggyshnes
we
gyue
the
fende
strength
&
boldnes
agaynste
vs
to
impugne
and
assayle
vs
the
ofter
&
the
more
sharperly
or
fiersly
.
Of
one
thyng
take
hede
,
that
whan
our
aduersary
the
fende
is
myghtyly
euercome
,
somtyme
he
abydeth
long
before
the
he
wyll
assayle
vs
of
that
same
vyce
of
the
which
he
is
ouercome
,
vnto
the
tyme
it
be
forgoten
&
put
out
of
vse
.
And
than
soone
after
vnauysed
&
sodeynly
he
falleth
vpon
vs
for
to
throwe
vs
doune
in
to
the
same
vyce
the
more
surelyer
that
we
be
vnauysed
.
And
bycause
he
findeth
vs
vnredy
to
withstand
him
.
I
may
lyken
suche
one
to
a
man
in
batayle
,
that
whan
he
hath
long
fought
agaynst
his
enemyes
than
he
dooth
of
his
armour
&
resteth
him
,
&
sendeth
away
from
hym
all
his
meyny
,
for
he
hath
no
suspecion
of
no
more
batayle
,
&
so
he
plapeth
holyday
in
quyetnesse
and
rest
.
In
suche
faynt
holy
dayes
I
fynd
many
kylled
.
Therfore
syster
be
thou
euer
redy
armed
,
thynkynge
that
thyn
enemyes
wayte
sore
vpon
the
,
we
shold
euer
be
redy
myghtyly
for
to
withstand
them
,
for
they
cease
neuer
from
assaylyng
,
but
it
befor
a
wyle
&
craft
,
&
for
a
whyle
.
and
it
semeth
that
they
rest
.
and
it
is
not
so
,
theyr
ceasyng
from
assayllyng
is
to
assayll
vs
,
for
the
ceasyng
is
for
no
kyndenesse
or
loue
that
they
haue
to
vs
,
nor
for
werynesse
,
but
for
gyle
and
wylynes
.
Syster
beleue
hym
not
in
his
wyles
,
nor
trust
not
to
hym
,
for
he
is
full
of
wyckednesse
&
at
the
last
he
wyl
breke
out
.
¶
The
.iii.
degre
of
chastyte
is
to
haue
all
the
lustes
&
delytes
of
the
flesshe
so
tamed
and
chastysed
,
that
vneth
and
seldome
&
ryght
lytell
the
styrynges
of
the
flesshe
ben
felt
.
For
the
soule
is
so
arayed
with
affection
and
loue
of
chastite
the
it
hath
great
abhominacion
of
vnclennesse
&
flesshely
styringes
.
It
is
so
squaymous
therof
that
it
may
not
suffre
to
hert
,
ne
to
be
spoken
of
flesshely
workes
without
great
lothnesse
,
so
that
it
semeth
that
it
wold
cast
,
the
hert
is
so
squaymous
whan
it
hereth
therof
.
O
now
is
this
a
blyssed
clennesse
of
chastyte
.
Yf
it
happen
sometyme
for
profyte
of
other
,
&
for
reuerence
of
the
sacrament
the
such
a
chaste
mayde
must
nedes
speke
of
the
cases
of
matrymony
,
than
she
speketh
therof
so
sobrely
,
so
chastly
,
and
so
clenly
that
she
feleth
her
flesshe
so
quyet
&
restfull
with
such
communycacion
,
as
yf
she
spake
of
stones
,
or
fylth
,
or
such
other
the
styreth
not
.
Also
in
slepyng
suche
one
slepeth
ful
surely
without
any
naturall
habundaunce
,
without
foule
ymaginacions
or
illusyons
,
in
so
moche
the
she
shall
fele
no
maner
of
styryng
slepyngly
,
but
that
it
may
wakyngly
be
sone
ouercom
gracyously
.
This
is
a
very
discrypcion
of
parfit
chastite
,
as
it
may
be
had
here
in
this
synful
body
,
full
seldom
this
grace
of
clennesse
is
had
here
of
ryght
perfyte
folkes
.
But
yf
thou
wylt
be
stabled
in
this
perfyte
degre
of
chastyte
,
&
contynue
therin
I
trowe
thou
must
aske
of
our
lorde
a
specyall
priuylege
of
grace
,
in
as
moche
as
it
is
aboue
the
bondes
of
naturall
possybylite
for
to
lyue
in
the
flesshe
without
felyng
of
the
vycyousnesse
of
the
flesshe
.
Such
as
be
cold
of
complexion
,
or
els
be
feble
in
body
lacke
oftentymes
styringes
of
the
flesshe
.
But
yet
them
nedeth
with
that
clennesse
and
puryte
of
flesshe
,
for
to
haue
clennesse
&
chastite
of
soule
,
which
is
had
onely
of
vertu
&
of
grace
.
for
els
such
one
is
no
mede
worthy
.
Of
all
such
that
so
haue
tamed
theyr
flesshe
&
feleth
no
styring
speketh
the
prophete
with
great
admyracyon
,
as
though
it
were
a
wondre
thyng
,
whan
he
sayth
thus
.
Ps.
xlv.
Uenite
et
videte
opera
dei
que
posuit
prodigia
suꝑterram
,
auferens
bella
vsque
ad
finem
terre
.
❧
Come
&
se
(
he
sayth
)
the
werkes
of
god
,
for
he
hath
ordeyned
vpon
erth
wonder
thynges
in
withdrawyng
of
batayles
of
temptacyons
,
from
the
end
of
flesshely
styringes
.
☞
Lo
how
he
calleth
this
a
wonderfull
thyng
,
&
truly
so
it
is
,
to
lyue
in
flesshe
&
fele
no
styring
therof
.
But
what
sayth
he
more
?
Ps.
xlv
.
Uacate
et
videte
qm
ego
sum
deus
.
❧
Therfore
he
sayth
,
and
our
lorde
sayth
by
the
same
prophete
.
Take
hede
restfully
,
&
se
inwardly
.
for
I
am
the
god
dooth
these
wonderous
thynges
&
none
other
.
As
who
sayth
,
whan
batayles
be
ouercome
&
enemyes
ouerthrowen
,
the
soule
may
than
rest
in
hymself
,
and
be
in
quyet
vnderstandyng
and
seyng
inwardly
god
,
that
he
it
is
which
so
mightily
.
&
so
mercyably
wold
represse
&
ouerthrowe
vnclene
temptacyons
of
vyces
,
&
gyue
fynally
peas
and
rest
to
all
such
that
haue
good
wyl
for
his
loue
to
lyue
in
clennesse
.
Of
such
peas
our
lorde
sayth
thus
.
Leuit.
xxv
.
Dabo
pacem
finibus
vestris
dormietis
,
et
non
erit
qui
exterreat
auferam
malas
bestias
.
❧
I
shall
gyue
you
peas
in
your
flesshe
,
&
ye
shall
slepe
,
and
there
shal
no
fend
make
you
aferd
by
illusions
.
I
shal
also
with
drawe
froyou
wycked
beastes
of
flesshly
ly
kynges
.
Lo
what
our
lorde
dooth
to
all
suche
that
haue
a
good
wyll
to
lyue
in
clennesse
.
Haue
a
good
wyll
syster
,
and
thou
shalt
haue
rest
fro
all
vnclennesse
,
&
inwardly
set
thyne
hert
on
hym
.
For
who
so
wyll
inwardly
behold
our
lord
,
&
haue
all
his
delyte
in
hym
,
he
must
lyft
hymself
aboue
hymself
,
as
the
prophete
sayth
.
Treno●
.
iii.
Bonum
est
prestolare
cum
silencio
salutare
dn̄isede
bit
solitarius
et
tacebit
quia
leuabit
se
supra
se
.
❧
It
is
ryght
good
and
well
done
to
abyde
in
swete
stylnesse
the
helth
of
our
lord
in
al
our
lyuyng
,
&
so
to
syt
solytaryly
&
aloue
within
himself
set
asyde
from
all
outward
lettynges
.
for
the
soule
wyll
lyft
herself
by
grace
aboue
herselfe
.
In
suche
solytarynesse
&
stylnesse
a
clene
soule
fyndeth
great
rest
fro
concupiscences
,
fro
troubles
,
&
fro
worldly
occupacyons
.
These
.iii.
thinges
do
let
a
chast
soule
fro
inwardly
beholding
of
god
.
I
mene
of
such
worldly
occupacions
that
be
all
worldly
without
ony
intent
of
goostlynesse
.
Outward
occupacion
in
relygion
is
not
worldly
occupacyons
,
for
it
is
done
for
a
goostly
ende
,
&
for
a
heuenly
rewarde
,
bycause
of
obedyence
.
But
that
call
I
worldly
occupacions
which
is
done
only
for
wynnyng
of
worship
of
temporal
good
,
&
of
fauour
.
He
that
desyreth
nothyng
of
all
these
,
neyther
for
hymself
nor
for
his
worldly
kyn
&
frendes
,
than
hath
he
nothyng
wherby
he
shold
be
troubled
&
let
from
inwardly
beholding
of
god
.
for
he
dredeth
nothyng
to
lese
of
suche
thynges
,
neyther
of
worldly
worship
nor
of
ꝓfyte
,
nor
of
temporall
goodes
.
Also
yf
such
one
shake
fro
hym
his
curyous
beholdyng
of
other
folkes
dedes
,
&
yf
he
be
no
demer
nor
occupy
his
thoughtes
in
thinking
about
such
thynges
,
he
may
right
frely
be
occupyed
about
inward
thynges
.
For
he
that
wyll
be
occupyed
with
hygh
heuenly
thynges
.
He
must
be
fre
from
all
lower
worldly
thynges
.
A
byrde
yf
his
wynges
belymed
or
bound
or
broben
or
plucked
or
cut
,
he
may
neuer
fle
hygh
.
Ryght
so
yf
the
winges
of
the
soule
that
is
goostly
loue
&
affect●on
be
lymed
with
worldly
affeccion
or
bounde
by
worldly
gyftes
,
or
plucked
with
worldly
delytes
,
or
cut
by
withdrawyng
of
goostly
loue
,
it
shall
neuer
well
fle
goostly
.
❀
Many
thynges
there
be
which
shold
moeue
&
styre
vs
to
chastyte
.
One
is
fredome
to
entend
about
the
soules
helth
&
about
the
pleasaunce
of
the
loue
of
god
For
besynesse
about
worldly
thynges
&
fleshly
desyres
is
so
inordinate
&
peryllous
that
it
letteth
the
spyrituall
fruyt
of
chastyte
.
Fleshly
loue
is
to
a
chaste
soule
as
byrde
lyme
the
letteth
it
to
fle
chastly
.
Who
so
wyll
not
be
shakled
&
tyed
with
suche
byrd
lyme
of
fleshly
loues
,
lete
them
lyue
in
fredome
of
chastyte
&
clennesse
bothe
of
body
and
soule
.
Another
thyng
that
ought
to
styre
vs
to
chastyte
is
the
excellency
&
worthinesse
therof
,
by
the
which
it
excedeth
&
ouerpasseth
in
fruyt
and
rewarde
all
other
maner
of
chastyte
,
bothe
of
wedlocke
&
widowhed
.
For
where
as
our
lorde
assygneth
vnto
the
bodyly
spousayle
,
but
.xxx.
folde
fruyte
,
he
rewardeth
the
chastyte
of
wydo
whode
with
.lx.
folde
fruyt
,
&
the
chastyte
of
maydenhode
with
a.
C.
folde
fruyt
,
as
it
is
aforesayd
.
Therfore
saynt
Paul
exhorteth
and
counceleth
bothe
maydens
&
wydowes
,
and
all
vnwedded
persones
to
chastyte
,
as
to
th
estate
of
more
perfecyon
,
and
sayth
.i.
Cor
.vii.
Dico
autem
non
nuptis
et
viduis
bonum
est
illis
si
sic
permaneant
.
❧
I
say
(
he
sayth
)
to
them
that
be
vnwedded
and
wydowes
.
It
is
good
for
them
to
lyue
in
clene
chastyte
yf
such
rewardes
be
ordeyned
for
all
.iii.
degrees
of
chastyte
.
I
trowe
a
relygious
woman
which
hath
made
her
vowe
to
lyue
in
chastite
shall
haue
thre
rewardes
.
One
is
for
her
vyrginite
and
maydenhode
.
Another
for
her
goostly
spousage
to
god
.
And
the.
iii
,
for
her
meke
abyding
here
in
maner
of
a
mournyng
wydowe
,
in
as
moche
as
she
lyueth
here
vnder
a
mournyng
habyte
.
So
than
such
shall
receyue
of
god
.xxx.
folde
fruyt
,
lx.
folde
fruyte
,
and
a.
C.
folde
fruyt
.
O
how
precyous
&
gloryous
is
the
fruyt
of
chastite
,
whan
it
is
the
spyrytual
aray
of
all
chosen
spouses
of
the
kynge
of
heuen
.
O
,
how
ryall
is
this
aray
,
&
semely
vpon
a
chaste
soule
,
whan
it
causeth
almyghty
god
to
chuse
suche
a
soule
vnto
his
dere
beloued
spouse
.
Chastyte
it
is
that
arayeth
the
soule
with
merueylous
sayrnesse
with
inwarde
clennesse
,
with
plenteous
fruyt
,
It
arayeth
the
soule
with
glorious
brightnesse
with
the
rewarde
of
īmortalyte
,
and
with
lastyng
worshyp
bothe
in
heuen
and
in
erth
,
as
that
holy
goost
wytnesseth
in
holy
wryte
,
where
he
sayth
.
Sap.
iiii.
O
quam
pulcra
est
casta
generatio
cum
claritate
,
imortalis
est
enim
memoria
illius
qm
et
apud
deum
nota
est
et
apud
homines
.
❧
O
(
he
sayth
)
how
fayre
is
chast
generacion
with
bryghtnesse
?
the
mynde
of
whose
remembraunce
is
immortal
.
For
it
is
knowen
bothe
ayenst
god
and
ayenst
man
.
ye
.
and
not
onely
knowen
before
god
&
man
,
but
it
maketh
also
of
men
&
women
aungelles
,
as
saynt
Bernard
sayth
.
Quid
inquit
castitate
decentius
que
de
hoīe
angelum
facit
.
❧
what
is
more
semely
(
he
sayth
)
than
chastite
?
that
maketh
of
chaste
men
and
women
aungels
.
For
though
the
chastyte
of
aungels
be
in
more
blysse
,
yet
the
chastyte
of
man
or
woman
that
standeth
in
batayle
is
more
stronge
.
Chastite
(
he
saith
)
is
alonly
that
thyng
that
in
the
tyme
&
place
of
this
mortalyte
representeth
a
maner
of
immortall
glory
and
blysse
.
Therfore
it
was
that
our
mercyful
&
chast
louer
and
lord
Iesu
although
he
wolde
haue
his
holy
mother
spoused
to
Ioseph
,
to
shewe
the
spousage
were
good
,
yet
he
wold
in
her
spousayl
that
she
shold
kepe
the
chastyte
of
vyrgynite
to
shew
that
it
was
moche
better
&
more
glorious
,
than
bodely
spousayle
.
Therfore
also
it
was
that
our
heuenly
spouse
Iesu
kyng
of
blysse
called
a
way
his
owne
chosen
derlyng
&
holy
apostel
saint
Iohn
the
euangelyst
from
his
bodely
spouses
,
and
because
he
lefte
his
bodely
spousayl
for
our
lorde
,
therfore
he
made
hym
more
famylyer
&
homly
with
hym
before
all
other
apostels
.
And
because
he
forsoke
the
carnall
loue
of
wedlocke
,
therfore
our
lorde
fulfylled
hym
with
the
swetnes
of
his
goostly
loue
more
plenteous
than
other
.
In
soo
moche
that
at
his
last
souper
he
made
knowen
to
hym
that
that
was
hyd
fro
all
other
.
And
there
slepyng
on
our
lordes
brest
dyde
se
the
preuytees
of
his
godhede
,
which
afterward
he
wrote
mere
hyghly
than
euer
dyde
ony
other
.
To
him
bycause
of
chastyte
our
lorde
in
his
passyon
commended
the
kepyng
of
the
moost
holy
,
chaste
,
&
gloryous
vyrgyn
his
owne
gloryous
mother
.
For
loue
of
chastite
also
it
was
that
this
same
a
postell
loued
specially
the
holy
kyng
saynt
Edward
for
,
to
whome
he
appered
&
receyued
his
ryng
in
almes
,
&
sent
it
agayn
warnyng
him
before
the
time
that
he
shold
depart
out
of
this
lyfe
,
&
receyue
in
heuen
the
great
rewarde
of
chastyte
which
is
full
plenteous
&
synguler
as
our
lorde
promyseth
by
his
prophet
I
saye
&
sayth
.
Esa.
lvi
.
Dabo
ennuchis
meis
in
domo
mea
locum
et
nomen
melius
a
filijs
et
filiabus
.
❧
I
shall
gyue
(
sayth
our
lorde
)
to
my
chaste
seruauntes
a
place
and
a
name
in
my
hous
of
heuen
.
better
&
and
more
worthy
before
other
of
theyr
sones
or
doughters
.
O
,
therfore
now
thou
mayst
se
by
this
,
how
worthy
and
excellent
a
vertue
is
chastyte
,
and
how
acceptable
and
pleasyng
it
is
to
our
lorde
Iesu
thy
heuenly
spouse
.
Kepe
it
therfore
and
halse
it
to
the
as
that
thyng
that
may
make
the
full
louely
&
pleasyng
vnto
the
hye
kyng
▪
and
thyn
endlesse
spouse
Iesu
.
whither
saynt
Agate
knew
not
this
,
whan
for
the
loue
&
faith
of
chastite
she
went
vnto
deth
as
she
wold
go
to
a
great
feast
,
whyther
also
saynt
Margarete
&
faynt
Katheryn
knew
not
this
,
whiche
for
the
loue
of
clene
chastite
chose
rather
to
be
martyred
than
for
to
lese
it
.
whither
also
saynt
Lucy
knew
not
this
,
that
for
the
loue
of
chastyte
,
the
holy
goost
made
her
so
heuy
that
she
myght
not
be
drawen
with
many
folde
tyemes
of
oxen
to
the
brothell
or
strumpet
hous
.
whyther
also
saynt
Agnes
that
was
so
tendre
of
arge
which
was
led
vnto
the
brothell
hous
,
where
an
aungell
of
god
kept
her
,
&
by
ordinaunce
of
god
was
more
clad
with
her
heare
than
by
ony
clothes
.
I
trowe
yes
.
Loke
syster
and
thou
shalt
fynde
that
all
these
holy
vyrgyns
rather
wold
be
dead
than
to
lose
theyr
chastyte
.
The
thyrd
thynge
that
may
styre
vs
to
the
vertue
of
chastyte
is
the
inwarde
callyng
of
our
lorde
&
the
confortable
inspyracion
of
graces
whiche
our
lorde
sheweth
to
all
meke
&
chast
soules
,
for
all
suche
desyreth
.
vii
thynges
of
god
.
One
is
the
syght
&
the
loue
of
hym
,
and
set
ryght
nought
by
outward
beaute
of
any
creature
,
as
for
any
lykyng
in
synne
.
An
other
is
that
all
suche
desyre
to
haue
right
noughte
but
only
wherof
to
lyue
,
&
that
to
theyr
only
nede
without
ony
superfluyte
.
The
.iii.
is
all
suche
fle
&
eschewe
vayne
&
ydle
wordes
.
The
.iiii.
is
they
care
not
for
to
se
theyr
worldly
frendes
,
neyther
faders
nor
mothers
,
for
our
lorde
they
loue
and
desyre
.
The
.v.
is
al
such
coueyt
to
kepe
mekenesse
withinforth
in
theyr
conscyence
,
and
withoutforth
in
theyr
habyte
.
The
.vi.
is
that
all
such
be
in
wyl
neuer
to
doo
vnclennesse
,
but
rather
for
to
dye
.
The
.vii.
is
that
all
such
bryng
forth
to
our
lordes
seruyce
mo
chyldren
by
theyr
good
conuersacyon
&
good
exsample
(
by
spekyng
of
spyritual
and
goostly
wordes
)
than
they
shold
haue
done
yf
they
had
ben
wedded
.
☞
Lo
syster
what
graces
our
lorde
gyueth
to
all
meke
maydens
.
Thus
than
chast
vyrginite
is
peas
of
the
flesshe
,
scylence
of
charges
,
pryson
of
lustes
,
stoppyng
of
the
.v.
wyttes
as
touchyng
to
euyl
,
the
bedle
of
good
name
&
fame
,
ioye
of
conscience
,
parte
of
the
nature
of
aungels
,
fayrnesse
of
good
lyuyng
,
lord
shyp
of
vertue
,
the
bed
&
restyng
place
of
Chryst
,
and
the
foundament
of
al
goodnesse
.
Chaste
vyrgynite
is
also
as
a
lylly
vndefyled
.
¶
In
a
lylly
be
.vi.
whyte
leaues
,
by
the
whiche
clennesse
of
chastyte
is
sygnyfied
.
The
fyrst
is
sobrenesse
of
meat
&
drynke
.
The
second
hard
waring
.
The
iii.
besynesse
of
labour
.
The
.iiii.
keping
of
the.
v
wyttes
.
The
.v.
casynesse
of
wordes
.
The
.vi.
auoyding
and
eschuyng
of
ydlenesse
.
Such
chastyte
as
doctours
say
rauysshed
the
ꝓphete
Elyt
in
a
fyry
charet
in
to
paradyse
.
By
such
chastyte
the
same
prophete
reysed
dead
to
lyfe
.
By
such
chastyte
Elizie
the
prophete
had
gyuen
to
hym
of
god
a
double
spirite
.
one
of
prophecy
,
and
another
of
myracles
.
Such
clennesse
&
chastyte
quenched
the
outward
fyre
of
the
.iii.
chyldren
whiche
were
cast
in
to
the
fire
,
as
is
rehersed
in
Danyel
the
prophete
.
And
no
wondre
though
such
outward
fyre
myght
not
brenne
them
,
for
as
moche
as
the
feruour
of
vnclennesse
brenneth
not
them
within
.
All
suche
may
in
no
wyse
be
brenned
of
ony
mannes
ordynaunce
withoutforth
,
that
quenche
the
deuyls
fyre
withinforth
.
And
that
hath
be
wel
ꝓued
by
holy
vyrgins
afore
,
whose
materyal
fyre
our
lorde
quencheth
with
his
dewe
without
forth
,
bycause
they
had
quenched
the
fyre
of
hell
withinforth
.
Such
chastyte
delyuered
Danyel
fro
deuouring
of
lyons
.
bycause
he
dystroyed
in
hymself
that
moost
cruell
beest
of
flesshely
delectacyon
,
whiche
is
wylder
&
wodder
more
than
ony
other
wylde
beest
.
Thus
than
chast
vyrgynite
is
the
spouse
of
Chryst
,
the
throne
of
god
,
the
temple
of
the
holy
goost
,
the
hale
of
the
endlesse
king
,
the
treasure
of
heuen
,
the
ernest
&
dowry
of
euerlastyng
rewarde
,
and
the
gate
of
paradyse
.
And
for
to
say
shortly
chaste
vyrgynite
maketh
a
man
or
a
woman
in
this
wretched
body
blyssedly
to
clepe
,
and
gracyously
to
wynne
the
blysse
of
heuen
.
¶
For
to
conclude
vp
this
holy
fruyt
of
chastyte
,
foure
great
vertues
I
fynd
wherby
it
is
hyghly
commended
,
&
praysed
in
the
syght
of
god
.
❧
One
is
that
chaste
vyrgynite
groweth
among
worldly
people
,
as
the
lylly
dooth
among
thornes
.
For
lyke
as
a
lylly
among
thornes
groweth
vpright
without
hurtyng
,
so
dooth
worldly
chaste
vyrginite
among
worldly
people
,
thus
sayth
Salomon
.
Cant
.ii.
Sicut
lilium
inter
spinas
,
sic
amica
mea
inter
filias
.
As
a
lylly
sayth
our
lorde
by
Salomon
groweth
without
hurtyng
among
thornes
,
so
doth
my
deare
beloued
spouse
chast
virginite
amonge
all
myne
other
doughters
.
The
seconde
vertue
is
,
that
chast
vyrgynite
beryth
the
precious
floure
aboue
all
other
maner
of
chastite
,
be
it
of
wedlok
or
of
wydowhed
.
For
lyke
as
one
sterre
passeth
an
other
in
shynyng
in
the
fyrmament
,
so
doth
chastite
among
all
the
clennesse
of
the
erth
.
The
thyrd
vertue
is
,
that
chast
vyrginyte
hath
the
hygh
seate
in
heuen
next
vnto
the
trinite
,
in
as
moche
as
our
blyssed
lady
goddes
mother
that
holy
virgyn
is
inhaunsed
in
blysse
aboue
all
the
orders
of
aungels
.
Therfore
glad
may
all
chast
maydens
be
,
whiche
hathe
so
speciall
a
vyrgin
nygh
the
trynite
.
The
fourth
vertue
is
,
that
chast
vyrgynite
here
in
erth
is
most
next
vnto
Chryst
bothe
bodely
and
goostly
.
Bodely
bothe
by
famylyer
conuersacyon
and
also
by
naturall
knowlege
.
❧
The
fyrst
was
well
knowen
by
saynt
Iohn
the
euangelist
whiche
by
the
merytes
of
his
chastite
was
most
famylyer
with
Christ
aboue
all
the
apostles
,
and
moche
preuy
to
the
secretes
of
his
godhed
.
The
seconde
was
wel
knowen
in
our
blissed
lady
that
holy
vyrgyn
whome
our
lorde
chase
to
his
mother
,
because
of
her
meke
vyrgynyte
,
&
so
was
borne
of
a
chast
vyrgyn
,
to
shew
therby
that
he
loueth
euer
the
clennesse
of
meke
and
chast
vyrgynyte
.
☞
Lo
how
vertuous
chastyte
is
,
kepe
it
well
,
for
yf
it
be
lost
,
it
may
neuer
be
wonne
agayne
.
Though
thou
lese
charyte
thou
may
haue
it
agayn
as
well
as
euer
thou
hadest
,
so
of
goostly
ioy
,
of
pacience
,
of
sufferaunce
,
of
goodnesse
,
of
benyngnite
,
of
myldnesse
,
of
true
lyuing
,
and
of
contynence
,
whiche
I
call
here
sobernesse
of
lyuyng
,
but
not
so
of
chastyte
.
For
yf
ye
lose
that
it
may
neuer
be
had
agayn
as
it
was
.
And
therfore
I
pray
the
kepe
it
wel
.
Which
if
it
be
meke
wyll
brynge
in
all
the
other
vertues
.
❧
❧
❀
¶
Now
syster
I
pray
the
specyally
eate
oft
of
this
fruyt
bothe
wakynge
and
slepyng
,
for
it
is
swete
in
smellyng
,
that
it
sauoureth
among
aungels
in
the
blysse
of
heuen
.
Parte
with
thy
sysysters
of
this
fruyt
that
ye
all
at
the
last
may
come
thyder
where
as
your
holy
cosyns
be
aungels
,
there
for
to
se
the
vyrgyn
of
vyrgyns
,
&
our
lord
your
louynge
spouse
her
blyssed
sone
endlesly
.
AMEN
¶
Here
endeth
an
epystle
made
and
sent
to
a
relygyous
woman
,
of
the
.xii.
fruytes
of
the
holy
goost
.
❧