Capla
prime
partis
/
¶
HEre
begynnen
the
chapytours
of
this
present
volume
of
waltere
hylton
/
namyd
in
laten
Scala
perfeccōnis
englisshed
the
ladder
of
perfeccyon
/
whiche
volume
is
deuided
in
two
partyes
/
The
fyrst
boke
of
this
present
volume
conteyneth
.
lxxxxiii
.
chapitours
/
The
seconde
book
.xlvi.
whyche
hole
volume
amo●●teth
.
C.xxxix
.
chapitours
/
-
That
the
Inner
hauing
of
mannes
soule
shold
be
like
to
the
vtter
:
Capitulum
primum
-
Of
actyff
lyfe
and
the
werkes
therof
/
Caplm
ii
.
-
Of
contemplatyff
lyfe
and
the
werkes
therof
Caplm
iii.
-
Of
the
fyrst
part
of
contemplacyon
/
Caplm
iiii
.
-
Of
the
seconde
part
of
contemplacyon
/
Caplm
v.
-
Of
the
lower
degree
of
the
ii
.
part
of
contemplacion
:
Caplm
vi
-
Of
the
hier
degree
of
the
ii
.
part
of
contēplaciōn
/
Caplm
vii
.
-
Of
the
thyrde
part
of
contemplacyon
:
Caplm
viii
.
-
Of
the
twyn̄yng
of
the
thyrd
part
of
contemplacion
fro
the
ii
.
part
/
and
of
the
praysyng
therof
/
Caplm
ix
.
-
How
the
shewyng
to
the
bodely
wyttes
and
the
felynge
of
hem
maye
be
bothe
good
and
euyll
/
Caplm
x
▪
-
How
thou
shalt
know
whan
the
shewyng
to
the
bodely
wyttes
and
the
felyng
of
hem
ben
good
or
euyll
:
Caplm
xi
.
-
what
knyttith
Ihu
to
mannes
soule
:
and
what
losyth
hym
therfro
/
Caplm
xii
.
-
How
&
in
what
thynges
shold
a
contemplatyff
man
be
ocupyed
/
Caplm
xiii
.
-
How
in
reason
&
wylle
vertue
begynneth
/
and
in
loue
&
in
lykyng
it
is
made
perfyte
/
Caplm
xiiii
-
Of
the
meanes
that
bryngeth
a
soule
to
contemplacion
/
Ca:
xv
.
-
what
a
man
shold
vse
&
refuse
bi
the
vertu
of
mekenes
.
c.xvi
-
who
shold
blame
mennes
defawtes
and
deme
hem
.
and
who
not
/
Caplm
xvii
.
-
why
men
shold
worshyp
other
:
and
lowe
hemself
in
her
owne
herte
vnder
all
other
/
Caplm
xviii
.
-
How
men
sholde
doo
that
wantith
the
felyng
of
mekenes
in
atteccōn
/
not
dredyng
tomoche
therfore
/
Capm̄
xix
-
How
ypocrites
●
heretykes
for
wantyng
of
mekenes
highen
hemself
in
hert
before
all
other
/
Caplm
xx
-
what
thynges
men
owen
to
byleue
by
a
syker
fayth
/
Ca
xxi
.
-
How
a
stable
entent
is
nedeful
to
thise
that
shold
pleyse
god
and
discrecyon
in
bodely
werkes
/
Caplm
xxii
.
-
Of
a
lityll
rehersyng
of
thynges
sayd
before
/
and
of
makynge
of
ofteryng
that
sholde
be
offeryd
to
god
/
Caplm
xxiii
-
Of
prayer
that
is
spedeful
to
gete
dennes
of
hert
&
vertues
/
xxiiii
.
-
How
men
shold
praye
/
and
wheron
the
poynt
of
her
thoughte
shall
be
sette
in
prayer
/
Caplm
xxv
-
Of
the
fyre
of
loue
Caplm
xxvi
-
That
the
certayne
prayer
in
speche
ordeined
of
god
&
of
holy
chirche
is
best
to
hem
that
been
new
torned
to
god
&
to
deuocion
/
xxvii
-
what
perylle
is
to
men
that
in
the
begynnynge
of
tournynge
to
god
leuen
the
comyn
prayer
of
the
ordynaunce
of
holy
chirche
/
and
gyue
hem
to
medytacion
/
Caplm
xxviii
-
Of
the
seconde
maner
of
prayer
/
that
is
in
speche
not
certaynly
folowyth
the
stiryng
of
deuocyon
/
Caplm
xxix
.
-
That
the
seconde
maner
of
prayer
plesyth
moche
god
/
And
makyth
a
man
to
haue
hym
in
body
as
he
were
dronken
/
and
makith
hym
in
soule
to
be
wounded
wyth
the
swerde
of
loue
Caplm
xxx
.
-
How
the
fyre
of
loue
wasteth
all
flesshly
lustes
as
other
fyre
wasteth
all
bodely
thyng
/
Caplm
xxxi
.
-
Of
the
thirde
maner
of
prayer
that
is
oonly
in
the
hert
wyth
oute
speche
outwarde
/
Caplm
xxxii
-
How
men
sholde
doo
that
ben
traueyled
wyth
vayn
thought
in
her
prayers
/
Caplm
xxxiii
-
Of
meditacyon
of
synfull
men
after
that
the●
ben
holy
tourned
to
god
/
Caplm
xxxiiii
.
-
That
the
meditacyon
of
the
manhede
of
cryst
:
or
of
his
passyon
is
ye●en
frely
of
the
holy
,
ghost
.
And
how
it
shal
be
knowen
whan
it
is
yeuen
/
Caplm
xxxv
.
-
That
the
meditacyon
of
the
passion
of
crist
is
withdrawen
fro
hem
that
it
is
yeuen
to
oft
sithes
for
diuers
causes
/
Ca
xxxvi
-
Of
dyuers
temptacyons
of
the
fende
/
Caplm
xxxvii
-
Of
diuers
remedies
ayēnst
temptacions
of
the
fende
/
Ca.
xxxviii
-
How
that
god
hem
that
he
chesith
:
he
suffrith
to
be
taried
&
tempted
/
and
afterwarde
conforteth
hem
&
stableth
hem
in
grace
Caplm.
xxxix
-
That
a
man
shold
not
yeue
hym
to
ydelnes
ne
lightly
leue
the
grace
that
is
yeuen
hym
of
god
/
Caplm
xl
-
That
a
man
shold
knowe
the
mesure
of
his
yeft
:
that
he
may
desyre
&
take
a
beter
whan
god
wyll
yeue
it
/
Caplm
xli
.
-
That
a
man
shold
traueyle
to
knowe
his
owne
soule
&
the
myghtes
therof
:
&
breke
down
the
grounde
of
synne
therin
/
ca.
xlii
.
-
How
a
man
shal
knowe
the
worthynes
&
the
worshyp
of
his
soule
that
it
had
fyrst
of
god
/
and
what
wretchidnesse
&
myscheue
it
is
falle
in
for
synne
/
Caplm
xliii
.
-
¶
How
euery
man
may
be
sauyd
bi
the
passion
of
cryst
:
be
he
neuer
so
wret
chyd
/
Caplm
xliiii
.
-
¶
That
a
man
sholde
be
besye
to
recouer
ayen
his
worthynes
:
&
refourme
ayen
in
hym
the
ymage
of
the
trinyte
.
Caplm
xlv
.
-
¶
How
Ihu
shal
be
soughte:
:
desyred
:
&
founde
/
Caplm
xlvi
.
-
¶
what
profyte
it
is
to
haue
the
desire
of
Ihu
/
Caplm
xlvii·
-
¶
where
&
with
what
thyng
Ihu
shall
be
sought
&
founde
/
Caplm
xlviii
.
-
where
Ihu
is
lost
&
founde
ayen
thrugh
his
mercy
/
ca.
xlix
-
what
letteth
a
man
to
here
and
see
Ihesu
wythin
hymself
/
Caplm.
l.
-
¶
That
mekenes
and
charyte
ben
the
specyall
lyuereye
of
Ihesu
/
thorough
the
whyche
mannys
soule
is
refourmyd
to
the
lyckenes
of
hym
/
caplm.
li.
-
How
a
man
shall
see
the
grounde
of
synne
wythin
hymselfe
Caplm.
lii
.
-
To
what
thynge
is
the
ymage
of
synne
lyke
/
and
what
it
is
in
it selfe
/
caplm
liii
.
-
¶
who
soo
wylle
fynde
Ihesu
hym
behouyth
abydyngly
to
trauayle
in
ghostly
derknes
ayenst
the
ymage
of
synne
/
Caplm
liiii
.
-
what
is
propirly
th
ymage
of
synne
.
&
what
comith
out
therof
Ca
iv
-
what
pride
is
&
whan
it
is
synne
/
Caplm
lvi
.
-
whan
pryde
is
dedely
synne
.
&
how
it
is
in
flesshly
lyuyng
men
dedly
sinne
/
c.
lvii
-
How
pride
is
in
ypocrytes
dedly
synne
c.
lviii
.
-
How
pryde
in
heretykes
is
dedely
synne
/
Caplm
lix
-
How
stirynges
of
pryde
&
vaynglory
in
good
men
ben
but
venyall
synnes
/
Caplm
lx
.
-
How
dyuers
states
in
holy
chyrche
shall
haue
dyuers
medes
in
heuen
/
and
of
two
specyal
medes
in
heuen
/
Caplm
lxi
.
-
A
short
stiryng
to
mekenes
&
to
charyte
/
Caplm
lxii
.
-
How
a
man
shed
know
how
moche
pryde
is
in
him
/
ca.
lxiii
.
-
Of
enuye
&
yre
.
&
of
her
braunches
/
and
how
in
stede
of
synne
mannys
persone
is
oft
hated
/
Caplm
lxiiii
-
That
it
is
moche
maystry
to
loue
mennes
persones
/
and
wisely
hate
her
synnes
/
Caplm
lxv
-
That
for
the
same
dedes
dyuers
men
shal
haue
dyuers
medes
Ca.
lxvi
-
That
al
mennes
good
dedes
shold
be
appreuid
that
hath
lyknes
of
good
:
saue
the
open
heretyke
/
&
of
the
cursyd
man
/
Caplm
lxvii
.
-
That
noo
good
dede
maye
make
men
saaf
wythout
charyte
And
that
charite
fele
they
oonly
that
ben
meke
/
Ca
lxviii
.
-
How
a
man
shall
wyte
how
moche
wrathe
&
enuye
is
hydde
in
the
grounde
of
his
herte
.
Caplm
lxix
.
-
By
what
tokens
thou
shall
knowe
yf
thou
louest
thyne
enmye
/
And
what
ensample
thou
shall
take
of
crist
for
to
loue
hym
/
Caplm
lxx
-
How
a
man
shall
know
how
moche
couetise
is
hidde
in
his
hert
/
Caplm
lxxi
.
-
How
a
man
shal
knowe
whan
he
synneth
not
in
etyng
&
drinkyng
.
&
whan
he
synneth
venyall
:
&
whan
dedeli
/
Caplm
lxxii
-
How
the
grounde
of
lecheri
shold
be
destrdyed
with
ghostli
trauayle
&
with
bodely
/
ca.
lxxiii
.
-
That
a
man
shold
be
besie
to
put
away
al
stirynges
of
sinne
/
but
more
besie
of
ghostli
sinnes
than
of
bodely
/
Caplm
lxxiiii
.
-
That
hunger
and
other
bodely
paynes
letten
moche
ghostly
werkyng
/
Caplm
lxxv
.
-
what
remedye
a
man
shall
vse
ayenst
defawte
made
in
etynge
or
drynkyng
/
Caplm
lxxvi
.
-
That
thorough
besye
desyre
&
traueyle
for
mekenes
&
charite
a
man
cometh
sooner
to
other
vertues
than
by
traueyle
in
hemselfe
/
Caplm
lxxvii
-
Of
the
derkenes
of
the
ymage
of
synne
/
and
what
comyth
in
by
the
wyndowes
therof
/
Caplm
lxxviii
-
That
the
soule
for
defawte
of
knowyng
of
it self
gooth
oute
by
the
v.
wyttes
to
seche
outwarde
likyng
:
Caplm
lxxix
-
That
a
soule
shold
not
begge
wythout
forth
/
but
wythin
of
Ihu
that
it
nedeth
/
Caplm
lxxx
/
-
That
the
hole
of
the
ymagynacion
nedeth
to
be
stopped
aswel
as
the
wyndowes
of
the
wyttes
Caplm
:
lxxxi
-
whan
the
vse
of
the
wittes
is
dedely
synne
/
and
whan
veniall
.
Caplm
lxxxii
.
-
¶
How
a
ghostly
man
or
woman
shall
haue
hem
that
come
to
hem
/
Caplm
lxxxiii
.
-
Of
the
derke
ymage
of
synne
:
&
of
the
clothyng
therof
/
lxxxiiii
-
whyche
ben
the
lymmes
of
the
ymage
of
synne
.
caplm
lxxxv
-
wherof
the
ymage
of
Ihesu
is
made
/
and
wherof
the
ymage
of
synne
/
&
how
we
ben
passyng
forth
in
th
ymage
of
synne
/
Caplm
lxxxvi
.
-
¶
How
we
shold
crucifye
this
ymage
of
synne
/
and
quycken
the
ymage
of
Ihu
/
Caplm
lxxxvii
.
-
what
profite
comyth
of
kepyng
of
the
hert
.
and
how
moche
the
soule
is
/
and
what
it
louyth
/
Caplm
lxxxviii
-
How
the
ymage
of
synne
shall
be
broken
downe
/
lxxxix
-
How
a
man
shall
haue
him
to
the
stiryng
of
pryde
.
and
of
all
other
vyces
/
Caplm
lxxxx
.
-
what
thynge
helpyth
moost
a
mannes
knowynge
/
and
geteth
to
hym
that
hym
lackyth
/
and
moost
destroyeth
synne
in
hym
/
Caplm
lxxxxi
.
-
How
a
man
shall
be
shapen
to
the
ymage
of
Ihesu
/
and
Ihesu
shapen
in
hym
/
Caplm
lxxxxii
.
-
The
cause
why
this
boke
was
made
:
And
how
she
sholde
haue
her
in
reding
therof·
that
was
made
to
.
Caplm
lxxxxiii
HEre
endeth
the
chapytours
of
the
fyrst
book
.
And
after
foloweth
the
fyrste
parte
of
this
present
volume
/
That
the
Inner
hauynge
of
mannes
soule
sholde
be
lyke
the
vtter
Caplm
primum
GHosti
suster
in
Ihesu
cryst
I
praye
the
that
in
the
callyng
whiche
our
lorde
hath
callid
the
to
his
seruyse
thou
holde
the
payd
.
and
stonde
stedfastly
therin
/
traueyling
besely
wyth
all
the
myghtes
of
thy
soule
by
the
grace
of
Ihu
cryst
:
for
to
fulfylle
in
sothfastnes
of
good
liuyng
the
state
whiche
thou
haste
take
in
liknes
&
in
semyng
/
And
as
thou
hast
forsake
the
worlde
:
as
it
were
a
dede
man
turned
to
our
lord
bodely
in
〈◊〉
of
men
Right
so
that
in
thyn
hert
myght
be
as
it
were
〈◊〉
all
erthly
loues
&
dredes
/
turned
holy
to
our
lord
Ihu
〈◊〉
wyte
thou
well
a
bodely
turnyng
to
god
wythout
th●
〈◊〉
lowrng
.
is
but
a
fygure
&
a
lyknes
of
vertues
.
&
noo
〈◊〉
/
wherfore
a
wretchyd
man
or
woman
is
he
〈◊〉
leuyth
the
Inwardly
keping
of
himself
/
&
shapeth
〈◊〉
out
forth
oonly
a
forme
&
liknes
of
holynes
:
in
〈◊〉
thyng
/
In
speche
&
in
bodely
werkes
:
beholdyng
〈◊〉
dedes
.
and
deming
her
defawtes
/
wenyng
himself
〈◊〉
whan
he
is
right
not
.
and
soo
begyleth
hymself
〈◊〉
not
so
.
but
turne
thy
hert
with
thy
body
pryncipall
〈…〉
shape
the
within
to
his
ly●knes
by
mekenes
&
〈◊〉
ghostly
vertues
.
and
thenne
art
thou
truly
torned
to
〈◊〉
not
that
thou
soo
lightly
on
the
fyrst
day
may
be
to
〈◊〉
thy
soule
by
fulhede
of
vertues
:
as
thou
myght
with
〈◊〉
be
closid
in
a
hous
.
but
that
thou
shold
knowe
that
the
〈◊〉
of
thy
bodely
closyng
is
/
that
thou
myghte
the
beter
com●●●
ghostly
closing
/
And
as
thy
body
is
closyd
fro
bodely
cōue●●●cōn
of
men
/
right
soo
that
thyn
hert
myght
be
enclosed
fro●
flesshly
loues
&
dredes
of
al
erthly
thynges
/
And
that
th●●●●●ghte
the
beter
come
therto·
I
shall
telle
the
in
this
lityl
writinge
/
as
me
thynkith
.
¶
Of
actyf
lyf
.
&
the
werkes
therof
/
Caplm
ii
THou
shalte
vnderstonde
that
there
is
in
holy
chirche
two
maner
of
lyues
as
saynt
gregory
sayth
.
in
the
whyche
cristen
men
shold
be
sauf
/
That
one
is
called
actyf
.
¶
Of
contēplatiff
lyf
&
the
werkes
therof
/
Caplm
iii.
Contemplatyf
lyf
lieth
in
perfyte
loue
&
charite
felyd
inwardly
by
ghostly
vertues
&
by
sothfast
knowyng
&
sight
of
god
&
ghostly
thynges
/
This
lyf
longeth
to
hem
specyalli
the
whiche
for
the
loue
of
god
forsakith
all
worldly
rychesse
warshippes
:
&
outwarde
besines
/
&
hooly
yeuen
hem
body
&
soule
after
her
myght
&
cunnyng
to
the
seruise
of
god
by
ghostly
ocupacyon
/
Now
thenne
sith
it
is
soo
that
thy
state
askith
for
to
be
contēplatiff
/
for
that
is
th
entent
of
thy
enclosing
.
that
thou
myght
more
frely
&
enteerly
yeue
y●
to
gostly
ocupacyon
/
Thenne
behouyth
the
for
to
be
right
besie
both
nyght
&
daye
with
traueyle
of
body
&
of
spirite
:
for
to
come
to
that
lyf
as
nygh
as
thou
mayst
by
suche
meanes
as
thou
hopest
were
best
to
the.
Neuertheles
before
that
I
telle
the
of
the
meanes
:
I
shall
tell
the
fyrst
a
lityll
more
of
this
lyf
contemplatyff
:
that
thou
myght
somwhat
see
what
it
is
/
and
sithen
set
it
as
a
marke
in
the
sighte
of
thy
soule
:
wherto
thou
shalt
drawe
in
all
thyn
occupacyon
/
¶
Of
the
fyrst
part
of
contemplacion
/
Caplm
iiii·
COntemplatyff
lyf
hath
thre
partes
/
The
fyrst
lyeth
in
knowyng
of
god
&
ghostly
thynges
geten
by
reason
:
by
techyng
of
man
:
&
by
studye
in
holy
wrytte
/
wythout
ghostly
affeccyon
&
Iuly
sauour
felyd
.
by
the
specyall
yefte
of
the
holy
ghost
/
This
parte
haue
specyally
lettred
men
&
grete
clerkes
whiche
by
longe
studye
&
trauaylle
in
holy
wrytte
comen
to
this
knowyng
more
or
lesse
after
the
subtilte
of
kyndly
witt
&
contynuaunce
of
studie
.
of
the
general
wytte
that
god
yeueth
to
euery
man
that
hath
vse
of
reason
/
This
knowyng
is
gode
/
and
it
may
be
called
a
part
of
contemplacion
.
in
asmoche
as
it
is
a
sighte
of
sothfastnes
.
&
a
knowyng
of
ghostly
thynges
Neuertheles
it
is
but
a
fygure
&
a
shawwe
of
very
contemplacion
/
for
it
hath
not
ghostly
sauour
in
god
:
ne
inwardly
swetnes
/
the
whiche
noo
man
maye
fele
but
yf
he
be
in
grete
charyte
/
For
it
is
the
proper
welle
of
our
lorde
/
to
the
whyche
cometh
none
alien
.
But
this
maner
knowyng
is
comyn
to
gode
&
badde
/
for
it
maye
be
had
wythout
charyte
:
&
therfore
it
is
not
very
contemplacion
/
As
oft
sithes
ypocrytes
&
flesshly
liuinge
men
haue
more
suche
knowyng
than
many
other
cristen
men
.
and
yet
haue
thise
men
noo
charite
.
Of
this
maner
knowyng
spekith
saynt
poul
thus
/
Si
habuero
omne
scienciam
.
&
no
uerim
misteria
omnia
.
caritatem
autem
non
habeam
.
nihil
sum
.
¶
Of
the
ii
.
part
of
contemplacyon
/
Caplm
v.
THe
ii
.
part
of
contemplacion
lyeth
pryncipally
in
affeccion
without
light
of
vnderstonding
of
ghostly
thynges
/
and
this
is
comynly
of
simple
&
vnlettred
men
/
whiche
yeuen
hem
hooly
to
deuocyon
/
&
this
is
felyd
on
this
maner
/
whan
man
or
woman
in
meditacyon
of
god
by
the
grace
of
the
holy
ghoste
felyth
feruour
of
loue
&
ghostly
swetnes
by
the
mynde
of
cryst●
passion
/
or
ony
of
his
werkes
in
his
manhede
/
or
he
felith
a
grete
trust
in
the
goodnes
&
in
the
mercy
of
god
f●●
the
foryeuenes
of
his
synnes
:
&
for
his
grete
yeft
of
grace
.
〈◊〉
els
he
felith
a
drede
in
his
affeccyon
wyth
grete
reuerence
of
the
preuy
●omes
of
god
/
the
whiche
he
seeth
not
/
&
of
his
rightwylnes
.
Or
in
prayer
he
felith
the
thought
of
his
hert
draw
vp
fro
all
all
erthly
thynges
.
strenyd
togider
wyth
al
the
myghtes
of
his
hert
:
vpstyeng
to
our
lord
by
feruent
desyre
&
with
ghostly
delite
And
neuertheles
in
that
tyme
he
hath
noo
open
sight
in
vndstondyng
of
ghostly
thynges·
ne
of
preuytees
of
holy
wrytte
in
specyall
/
but
only
that
hym
thynkith
for
the
tyme
noo
thyng
likyth
hym
somoche
as
for
to
pray
or
thynke
as
he
dooth
.
for
sauour
delite
&
conforte
that
he
fyndeth
therin
/
And
yet
can
he
not
telle
what
it
is
.
but
he
felyth
it
wel
:
for
it
is
a
yeft
of
god
For
out
of
it
spryngen
many
swete·
teres
:
brennyng
desyres
/
&
stylle
mournynges·
whiche
scoureth
&
clenseth
the
herte
fro
all
the
fylth
of
synne
/
&
maketh
it
melte
in
to
wonderfull
swetnes
of
Ihu
cryst
.
buxum
.
soople
:
&
redy
to
fulfylle
al
goddis
wyll
/
In
somoche
that
hym
thynkith
he
makith
noo
charge
what
comyth
of
hymself
/
soo
that
goddis
wyll
were
fulfylled
wyth
suche
many
stirynges
moo
than
I
can
or
may
say
/
This
felyng
may
not
be
had
without
grete
grace
/
&
who
soo
hath
it
for
the
tyme
he
is
in
charite
/
whiche
charite
maye
not
be
lost
ne
lessed
though
the
feruour
of
it
passe
away
:
but
by
a
dedely
sinne
/
&
that
is
confortable
:
This
may
be
called
the
ii
.
part
of
contemplacyon
/
Neuertheles
this
part
hath
ii
.
degrees
/
¶
Of
the
lower
degree
of
the
ii·
part
of
contemplacion
/
ca
vi
:
THe
lower
degree
of
this
felynge
.
men
whiche
are
actyff
may
haue
by
grace
whan
they
been
visyted
of
our
lorde
as
myghtly
&
as
feruently
as
they
that
yeue
hem
holy
to
contemplatyf
lyf
&
hath
this
yeft
.
but
this
felyng
in
his
feruour
comith
not
alway
whan
a
man
wold
.
ne
it
lastith
not
ful
long
.
It
comyth
&
gooth
as
he
wyll
that
yeuyth
it
/
&
therfore
who
so
hathe
it
.
meke
hymselfe
.
&
thanke
god
:
&
kepe
it
preuy
/
but
yf
it
be
to
his
confessour
/
and
holde
he
it
aslong
as
he
may
with
descrecyon
/
And
whan
it
is
wythdrawen
drede
not
tomoche
.
but
stonde
sadly
in
fayth
&
in
a
meke
hope
/
with
pacyence
abidyng
tyll
it
come
ayen
/
This
is
a
lityl
tastyng
of
the
swetnes
of
the
loue
of
god
/
of
the
whiche
dauid
sayth
thus
in
the
sawter
/
¶
Of
the
hyer
degree
of
the
ii
.
part
of
contemplacyon
/
Caplm
vii
.
THe
hyer
degree
of
this
part
may
not
be
had
&
holden
but
of
hem
the
whiche
been
in
grete
rest
of
body
&
soule
/
the
whiche
bi
grace
of
Ihu
&
longe
traueile
bodely
&
ghostly
felith
a
rest
of
hert
&
clennes
in
conscience
.
soo
that
hem
liken
noo
thyng
somoche
for
to
doo
/
as
to
sitte
stylle
in
reste
of
body
/
&
for
to
alway
pray
to
god
.
&
thynke
on
our
lorde
.
&
to
thynke
somtyme
on
the
blessid
name
of
Ihesu
whiche
is
confortable
&
delectable
to
hem
/
that
by
the
mynde
of
it
they
felen
hem
fedde
in
her
affeccyon
/
And
not
only
of
the
name
.
but
al
other
maner
prayers
:
as
the
Pater
nost
&
the
Auee
/
or
ympnes
or
psalmes
&
other
deuout
sayenges
of
holy
chirche
are
turned
as
it
were
in
to
a
ghostly
mirth
&
swete
songe
●
by
the
whiche
they
are
conforted
&
strengthed
ayenst
al
synnes
.
&
moche
releuyd
of
bodely
disese
.
Of
this
degree
spekith
saint
poul
thus
●olite
inebriari
vino
:
¶
Of
the
thyrde
part
of
contemplacion
/
Caplm
viii
.
THe
thirde
part
of
contemplacion
the
whiche
is
perfite
as
it
may
here
lyeth
both
in
cognicion
&
in
affeccyon
.
That
is
to
say
/
in
knowyng
&
in
perfite
louyng
of
god
.
And
that
is
whan
a
mannys
soule
fyrst
is
reformed
by
fulhede
of
vertues
to
the
ymage
of
Ihu
/
And
afterwarde
whan
he
is
visited
he
is
taken
in
fro
all
erthly
&
flesshly
affeccyons
:
fro
vayn
thought
&
ymaginynges
of
all
bodely
creatures
/
&
as
it
were
moche
rauysshed
out
of
the
bodely
wyttes
/
And
thenne
by
the
grace
of
the
holy
ghost
is
illumyned
for
to
see
by
vndstondyng
soth
fastnes
whiche
is
god
&
ghostly
thynges
wyth
a
softe
swete
brennyng
loue
in
hym
so
perfitly
that
he
be
rauysshed
of
his
loue
.
so
the
soule
is
onyd
for
the
tyme
&
conformyd
to
the
ymage
of
the
trinite
/
The
begynnyng
of
this
contemplacion
may
be
felid
in
this
lyf
/
but
the
fulhede
of
it
is
kept
into
the
blisse
of
heuen
Of
this
onyng
&
conformyng
to
our
lord
spekith
saynt
poul
thus
/
Qui
adheet
deo
.
vnus
sp̄s
●
cum
illo
/
That
is
to
say
/
who
so
by
rauysshing
of
loue
is
fastened
to
god
:
thenne
god
&
his
soule
are
not
two
.
but
both
one
/
And
sothly
in
this
onyng
is
the
mariage
made
betwix
god
&
the
soule
:
the
whiche
shal
neuer
be
broken
/
¶
Of
the
twyn̄ing
of
the
iii.
part
of
contemplacion
.
fro
the
ii
.
part
of
the
praysing
therof
/
Caplm
ix
THe
other
part
may
be
callid
brennyng
loue
in
deuocyon
/
&
this
brennyng
loue
in
contemplacion
.
that
is
lower
.
this
is
the
hier.
that
is
swetter
to
the
bodily
feling
/
this
inwardly
felyng
better
to
the
ghostly
felyng
.
For
it
is
more
inwarde
.
more
wothy
:
more
ghostly
:
more
wondful
/
For
this
is
verely
a
tasting
so
lityl
as
is
&
a
ernest
of
the
sight
of
heuenly
ioy
:
not
clerli
.
but
half
in
derkenes
.
the
whiche
shal
be
fulfylled
&
openly
clered
in
the
blisse
of
heuen
:
as
saynt
poul
saith
/
Videmus
nunc
ꝑ
spclm
in
enigmate
.
¶
How
the
shewynge
to
the
bodely
wyittes
&
the
felynge
of
hem
may
be
both
good
&
euyll
/
Caplm.
x.
By
this
that
I
haue
sayd
may
thou
somwhat
vndstonde
that
visyons
or
reuelacyons
of
ony
maner
of
spiryte
in
bodely
aperyng
.
or
in
ymaginynge
slepyng
or
wakyng
/
or
els
ony
other
felyng
in
the
bodely
wyth
made
as
it
were
ghostly
.
other
in
sownyng
of
ere
:
or
sauering
in
the
mouth
:
or
smellyng
at
the
nose
:
or
els
ony
sensible
hete
as
it
were
fyre
glowyng
&
warmyng
the
breste
or
ony
other
parte
of
the
body
/
or
ony
other
thyng
that
may
be
felyd
by
bodely
wytte
though
it
be
neuer
soo
confortable
&
lykyng
/
they
ben
not
very
contemplacion
/
ne
they
●en
but
symple
&
secundary
though
they
ben
good
in
rewarde
of
ghostly
vertues
&
of
this
ghostly
knowyng
&
louyng
of
god
/
But
al
suche
maner
of
felyng
maye
be
good
/
wrought
by
a
good
angel
/
and
they
may
be
deceyuable
/
wrought
by
a
wickyd
angel
.
whan
he
trāsfygurith
hym
in
to
an
angel
of
light
/
wherfor
syth
they
may
be
both
good
&
euyl
it
semith
wel
they
are
not
the
best
.
For
wyte
thou
wel
that
the
deuyll
may
whan
he
hath
leue
feyne
in
bodely
felyng
the
lykenes
of
the
same
thynges
the
whiche
a
good
angel
may
werke
/
For
right
as
a
good
angel
comyth
wyth
lyght
:
soo
can
the
deuyll
/
And
soo
of
the
other
wyttis
/
who
so
had
felid
bothe
/
he
shold
wel
telle
whyche
were
good
&
whiche
were
euyll
/
But
he
that
neuer
felid
neyther
:
or
els
but
that
one
:
may
lightly
be
deceyued
/
They
are
like
in
the
maner
of
felyng
outward
:
but
they
are
full
dyuers
wythin
/
And
therfore
they
are
not
for
to
desyre
gretly
.
ne
for
to
receyue
lyghtly
/
but
yf
a
soule
myght
bi
the
spiryte
of
discrecyon
knowe
the
good
fro
the
euyll
that
he
were
not
begyled
/
as
saynt
Iohn
sayth
/
Nolite
credere
om̄isp̄ui
.
sed
ꝓbare
si
ex
deo
sit
/
Saynt
Iohn
biddeth
vs
that
we
shold
not
trust
to
euery
spiryte
/
but
we
shal
assaye
fyrst
whether
he
be
of
god
or
noo
/
wherfore
by
one
assaye
I
shall
telle
the
as
me
thynkith
how
thou
shalt
know
the
good
fro
euyll
¶
How
thou
shalt
know
whan
the
shewing
to
the
bodely
wyyttꝭ
&
felyng
of
hem
ben
good
or
euyll
/
Caplm
xi
.
IF
it
soo
be
that
thou
see
ony
maner
of
lyght
or
bryghtnes
wyth
thy
bodely
eye
/
or
in
ymaginynge
other
than
euery
man
see
/
or
yf
thou
here
ony
mery
wondful
sownyng
wyth
thy
bodely
ere
.
or
in
thy
mouth
ony
swete
soden
sauour
other
than
of
kynde
.
or
ony
hete
in
thy
brest
.
as
it
were
fyre
.
or
ony
maner
delite
in
ony
part
of
thy
body
/
or
if
a
spiryte
bodely
aperith
vnto
y●
as
it
were
an
angel
for
to
confort
the.
&
teche
y●
.
or
ony
suche
felyng
whiche
thou
knowest
wel
that
it
comith
not
of
thyself
ne
of
no
bodely
creature
/
beware
in
that
tyme
or
soo
ne
after
.
&
wisely
beholde
the
stiryng
of
thi
hert
:
If
thou
be
stirred
bicause
of
the
likyng
that
thou
felist
to
draw
out
thy
hert
fro
the
minde
&
the
beholdyng
of
Ihesu
cryst
&
fro
ghostly
ocupacyon
:
As
fro
prayer
&
thynkyng
of
thiself
&
thy
defaw●es
/
fro
thīwarde
desyre
of
vertues
&
of
ghostly
knowynge
&
felyng
of
god
/
For
to
set
the
syght
of
thy
hert
&
thy
affeccyon
/
thy
delyte
&
thy
rest
pryncipally
therin
/
wenyng
that
it
shold
be
a
parte
of
heuenly
ioye
&
of
angels
blysse
/
&
for
thy
the
thynkith
that
thou
sholdest
nother
pray
ne
thynke
not
els
but
al
holy
tente
therto
for
to
kepe
it
&
delyte
the
therin
/
This
felyng
is
suspect
&
of
thēmye
/
&
therfore
though
it
be
neuer
so
liking
&
wondful
.
refuse
it
&
assent
not
therto
/
for
this
is
the
sleyght
of
thēmye
.
whan
he
seeth
a
soule
that
wold
inteerly
yeue
it
to
ghostly
ocupacyon
:
he
is
wondly
wroth
/
For
he
hateth
no
thyng
more
thenne
for
to
see
a
soule
in
a
body
of
synne
to
fele
verely
the
sauour
of
ghostly
knowyng
&
the
loue
of
god
.
the
whiche
he
wythout
body
of
synne
lost
wylfully
/
And
therfore
yf
he
may
not
lette
hym
by
open
synnes
.
he
wold
hynd
hym
&
begile
hym
by
suche
vanyte
of
bodely
sauours
:
or
swetnes
in
the
wyttes
for
to
brynge
a
soule
in
to
ghostly
pride
&
in
to
a
fals
sikernes
of
hymself
/
weninge
that
he
had
therby
a
felyng
of
heuenly
Ioye
:
&
that
he
were
halfe
in
paradyse
for
delite
that
he
felyth
aboute
hym
:
whan
he
is
nere
at
helle
yates
/
And
so
by
pryde
&
by
presumpcion
he
myght
falle
in
errours
or
heresies
or
fantasies
.
or
in
other
bodely
or
ghostly
myscheues
/
Neuertheles
if
it
be
so
that
this
maner
of
felyng
lette
not
thy
hert
fro
ghostly
ocupacyon
/
but
it
makith
the
more
deuoute
&
more
feruent
for
to
pray
/
it
makith
the
more
wise
for
to
thynke
ghostly
thoughtes
/
And
though
it
be
so
that
it
astonye
the
in
the
begynnyng
/
neuerthelesse
afterwarde
it
turneth
&
quyckeneth
thyn
hert
to
more
desire
of
vertues
/
and
encreaseth
thy
loue
more
to
god
&
to
thyn
euencrysten
/
Also
it
makith
the
more
meke
in
thyn
owne
syght
/
By
thyse
tokens
may
thou
knowe
that
it
is
of
god
made
bi
the
presence
&
the
touchyng
of
a
good
angell
/
&
that
is
of
the
goodnes
of
god
eyther
in
comforte
of
symple
deuoute
soules
for
to
encrease
her
truste
&
her
desyre
to
god
for
to
seke
therby
the
knowynge
the
loue
of
god
more
perfytly
for
suche
a
confort
/
or
els
if
they
been
perfyte
that
felen
suche
delyte
:
it
semyth
thenne
that
it
is
an
ernest
&
as
it
were
a
shadowe
of
the
glorifyeng
of
the
body
whiche
it
shal
haue
in
the
blisse
of
heuen
.
I
wote
not
whether
there
be
ony
suche
man
liuyng
in
erth
/
This
preuylege
had
mary
mawdeleyne
as
it
semith
to
my
sight
in
the
tyme
whan
she
was
alone
in
the
caue
xxx
.
wynter
/
&
euery
day
was
borne
vp
wyth
angels
&
was
fed
both
bodi
&
soule
by
the
presence
of
hem
:
thus
we
rede
in
the
story
of
her
/
Of
this
maner
assayeng
of
werkyng
of
spyrites
spekith
saynt
Iohn
in
his
pistle
thus
.
&
techeth
thus
/
Omnis
sp̄s
q
soluit
ih̄m
.
hic
non
est
ex
deo
.
Euery
spiryte
the
loseth
or
vnknyttith
Ihu
.
he
is
not
of
god
/
Thise
wordes
may
be
vndstonde
in
many
maners
/
Neuertheles
after
one
maner
I
may
vndstonde
hem
to
this
purpose
that
I
haue
sayd
.
¶
what
knytteth
Ihu
to
mannes
soule
:
&
what
loseth
him
therfro
/
Ca
xii
.
THe
knyttyng
&
the
fastenyng
of
Ihu
to
a
mannes
soule
:
is
by
gode
will
&
grete
desire
to
hym
only
for
to
haue
him
&
see
him
in
his
blysse
ghostly
/
The
more
that
this
desire
is
.
the
faster
is
Ihu
knytte
to
the
soule
:
The
lesse
that
this
desyre
is
the
loslyer
is
he
knitte
:
Thenne
what
spiryte
or
what
feling
that
it
be
the
whiche
lesseth
this
desire
&
wold
drawe
it
downe
fro
the
stedfast
mynde
of
Ihu
cryst
.
&
fro
the
kyndly
styeng
vp
to
Ihu
/
this
spiryte
wyll
vnknytte
ihu
fro
the
soule
:
&
therfore
it
is
not
of
god
:
but
it
is
the
werkyng
of
thēmye
/
Neuertheles
yf
a
spiryte
or
a
felyng
or
a
reuelacyon
make
this
desire
more
.
knytte
the
knottes
of
loue
&
deuocyon
to
ihu
faster
:
&
open
the
eye
of
the
soule
in
to
ghostly
knowyng
more
clerly
:
&
makith
it
more
meke
in
it self
this
spiryte
is
of
god
/
Here
may
thou
see
somwhat
that
thou
shalt
not
suffre
thi
hert
wilfully
for
to
rest
ne
for
to
delite
holy
in
no
bodely
felyng
of
suche
maner
confortes
or
swetnes
though
they
were
gode
.
but
thou
shalt
holde
hem
in
thy
sighte
nought
or
lityl
in
rewarde
of
ghostly
desire
&
on
stedfaff
thynking
on
ihu
/
ne
fest
the
thought
of
thy
hert
ouermoche
on
hem
¶
How
&
in
what
thynges
shold
a
contemplatyf
man
be
ocupied
/
Caplm
xiii
.
BVt
thou
shalt
euer
seke
by
grete
besynes
in
prayers
that
thou
myght
come
to
the
ghostly
felyng
of
god
/
And
that
is
that
thou
might
knowe
the
wisdome
of
god
/
the
endles
myght
of
hym
/
the
grete
goodnes
of
hym
in
hymself
&
in
his
creatures
/
For
this
is
contemplacion
/
&
that
other
is
none
.
thus
saith
saynt
poul
/
In
caritate
radicati
&
fundati
.
¶
How
in
reason
&
wylle
vertue
begynneth
.
&
in
loue
&
in
likyng
it
is
made
perfyte
/
Caplm
xiiii
.
NOw
I
haue
tolde
you
a
lityll
of
contemplacyon
what
it
sholde
be
:
For
this
entent
that
thou
myght
knowe
it
and
sette
it
as
a
marke
byfore
the
syghte
of
thy
sowle
/
and
for
to
desyre
all
thy
lyf
tyme
to
come
to
ony
part
of
it
bi
●
grace
of
our
lorde
Ihu
cryst
/
This
is
the
conformyng
of
a
soule
to
god
/
the
whiche
maye
not
be
hadde
but
yf
it
be
fyrste
reformyd
bi
fulhede
of
vertues
turned
in
to
affeccyon
.
&
that
is
whan
a
man
loueth
vertues
/
for
they
been
gode
in
hemself
/
There
is
many
a
man
that
hath
vertu
of
lownes
.
pacience
&
charite
to
his
euencrysten
.
&
suche
other
only
in
his
reson
&
will
/
&
hath
no
ghostly
delite
ne
loue
in
hem
/
For
oftymes
he
felith
grutchinge
.
heuynes
&
bitternes
for
to
do
hem
/
&
neuertheles
yet
he
doth
hem
only
by
stiryng
of
reson
for
drede
of
god
/
this
man
hath
vertues
in
reson
&
in
wyll
/
but
not
loue
of
hem
in
his
affeccyon
But
whan
by
grace
of
Ihu
&
by
ghostly
&
bodely
exercise
reson
is
tourned
in
to
light
:
&
wyll
in
to
loue
.
thenne
hath
he
vertues
in
affeccyon
/
For
he
hath
so
wel
gnawe
on
the
bytter
barke
of
the
notte
that
he
hath
broken
it
:
&
fedeth
him
with
the
kyrnell
/
that
is
to
say
/
The
vertues
whiche
were
fyrst
heuy
for
to
doo
:
are
now
turned
into
a
very
delyte
&
sauour
:
as
whan
a
man
liketh
in
mekenes
:
in
pacience
:
in
clennes
:
in
sobyrte
:
&
in
charyte
.
as
in
ony
delytes
/
●othly
tyll
thise
vertues
ben
turned
thus
in
to
affeccion
.
he
may
wel
haue
the
ii
.
part
of
contemplacion
/
but
the
iii
sothfastly
shall
he
not
take
/
¶
Of
the
meanes
that
bryngeth
a
soule
to
contemplacion
.
Caplm
xv
:
NOw
sithen
vertues
are
disposyng
to
contemplacion
.
thenne
it
behouith
the
vse
certen
meanes
for
to
come
to
vertues
Thre
meanes
there
been
whiche
men
most
comynly
vsen
y●
yeuen
hem
to
contemplacion
/
As
redyng
of
holy
writte
&
of
holy
teching
:
ghostly
meditacion
:
&
besie
prayer
wyth
deuocyon
:
Bi
meditacyon
shall
thou
see
as
I
sayd
thy
wretchidnes
/
thy
synnes
.
&
thy
wyckidnes
/
As
pryde
:
couetise
:
gloteny
:
slouth
:
&
lecherye
wickyd
stirynges
of
enuye
/
yre
:
hatred
.
&
malencolye
:
angrines
:
bitternes
:
and
vnskilfull
heuynes
/
Thou
shalte
also
see
thy
herte
full
of
vayne
shames
and
dredes
of
thy
flesshe
and
of
the
worlde
/
Alle
thyse
stirynges
wyllen
all
waye
boylle
out
of
thi
hert
a
water
will
renne
out
of
the
spring
of
a
stinking
well
.
&
let
the
sighte
of
thy
soule
that
thou
maist
neuer
see
ne
fele
clerely
the
loue
of
Ihu
cryst
.
For
wite
thou
wel
tyll
thi
hert
be
moche
clensid
thrugh
stable
trouth
&
besie
beholding
of
cryst
manhede
fro
suche
synnes
.
thou
may
not
haue
ghostly
knowyng
of
god
perfytly
witnessyng
himself
in
the
gospel
thus
.
Btī
mundo
corde
qm
ipsei
de
ū
videbunt
.
¶
What
a
man
shold
vse
&
refuse
bi
the
vertue
of
mekenes
/
Caplm
xvi
▪
NOw
if
thou
sholdest
vse
wisely
gostly
werkes
&
sikerly
traueyle
in
hem
.
the
behouyth
to
begynne
right
lowe
/
Thre
thynges
the
nedeth
to
haue
first
.
vpon
that
whiche
as
on
a
siker
grounde
thou
shal
set
al
thy
werke
.
thise
iii.
are
mekenes
:
siker
fayth
.
&
hole
entent
to
god
/
First
the
behouyth
to
haue
mekenes
in
this
maner
/
thou
shalt
holde
thyselfe
in
thy
wyll
&
in
thi
felyng
yf
thou
may
vnable
to
dwell
amonge
men
.
&
vnworthy
to
serue
god
in
conuersacion
wyth
his
seruaunt
vnꝓfitable
to
thy
euencristen
:
wantyng
both
cunnyng
&
myght
to
fulfyll
gode
werkes
of
actif
lyf
in
helpe
of
thy
euencristen
:
as
other
men
&
wymmen
done
.
And
therfor
as
a
wretche
&
outcaste
:
&
refuse
of
all
men
&
wymmen
art
sperred
in
a
hous
alone
/
that
thou
sholdest
dere
ne
greue
no
man
or
woman
by
euyl
ensample
.
sithe
thou
canst
not
ꝓfyte
hem
by
gode
werkyng
/
●uer
this
that
behouith
to
loke
feder
that
s●●h
thou
art
so
vnable
to
serue
our
lord
by
bodely
werkes
outward
.
¶
who
sholde
blame
mennes
defawtes
&
deme
hem
.
and
who
not
/
Caplm
xvii
.
BVt
now
seest
thou
how
may
this
be
.
sith
it
is
a
dede
of
charyte
for
to
blame
men
of
her
defawtes
/
and
for
to
deme
hem
far
her
amendyng
it
is
a
dede
of
mercy
/
As
to
thys
I
answere
as
me
thynkith
/
that
to
the
or
to
ony
other
the
whyche
hath
stat●
&
purpoos
of
lyf
contemplatyf
it
fallyth
not
for
to
leue
the
kepyng
of
hemself
/
and
for
to
beholde
&
to
blame
other
men
of
her
defawtes
/
but
yf
it
were
ful
grete
nede
/
soo
that
a
man
shold
peryssh̄
but
yf
thou
blamyd
hym
/
But
the
men
whiche
are
actyf·
and
haue
soueraynte
&
cure
ouer
other
as
prelates
&
curates
&
suche
other
:
they
are
bounde
by
their
offyce
&
by
waye
of
charite
for
to
see
&
seke
.
&
deme
rightfully
other
mennes
defawtes
/
Not
of
desire
&
delyte
for
to
chastise
hem
.
but
oonly
for
nede
wyth
drede
of
god
&
in
his
name
.
for
loue
of
saluacyon
of
her
soules
/
Other
men
that
are
actyf
&
haue
no
cure
of
other
men
.
they
are
bounde
for
to
blame
other
men
of
her
defawtes
by
the
way
of
charyte
only
that
whan
the
synne
is
dedely
/
and
it
may
not
well
be
corrected
by
none
other
man
and
whan
he
trowyth
that
he
the
sooner
shold
be
amended
by
his
vndtakyng
/
Els
it
is
beter
that
he
cesse
.
That
this
is
soth
it
semyth
by
saynt
Iohn
whiche
helde
the
state
of
contemplatyf
lyf
.
&
saynt
peter
whiche
had
the
state
of
acty●
lyf
.
whan
our
lorde
in
his
last
sowper
wyth
his
discyples
at
the
preuy
stirynge
of
saynt
peter
to
saint
Iohn
tolde
saynt
Iohn
how
Iudas
sholde
bitraye
hym
/
saynt
Iohn
tolde
it
not
to
saynt
peter
as
he
askid
/
but
he
turned
hym
&
layed
his
hede
vpon
cristis
brest
.
and
was
rauysshid
by
loue
in
to
contemplacion
of
goddis
priuitees
And
soo
medefully
to
him
/
that
he
forgate
both
Iudas
&
sainte
peter
/
in
tokenyng
&
techyng
to
other
men
whiche
wold
be
contemplatyf
.
that
they
shold
dispose
hem
for
to
doo
the
same
.
¶
Why
men
shold
worship
other
and
low
hemself
in
her
owne
herte
vnd
al
other
/
Caplm
xviii
.
THenne
seest
thou
here
somwhat
that
thou
shalt
nother
deme
other
men
/
ne
conceyue
ayenst
hem
wylfully
none
euyll
suspicion
/
but
thou
shalt
loue
hem
/
ne
see
thou
noo
defawte
in
hem
/
and
worship
hem
in
thy
hert
suche
as
ledeth
in
the
worlde
actyf
lyf
/
and
suffren
many
trybulacyons
&
temptacyons
whyche
thou
sittyng
in
thy
hous
felyst
noughte
of
/
And
they
haue
full
moche
traueyle
&
disese
for
her
owne
&
other
mennes
sustynaunce
/
and
many
of
hem
had
wel
leuer
serue
god
if
thei
myghte
as
thou
doost
in
bodely
reste
/
And
neuertheles
they
in
her
worldly
besynes
flee
many
synnes
/
the
whiche
yf
thou
were
in
her
state
thou
sholdest
falle
in
/
and
they
doo
many
good
dedes
whiche
thou
cowde
not
doo
/
It
is
noo
doubte
that
mani
done
thus
.
whiche
they
ben
.
thou
wost
not
/
And
therfore
thou
shalt
worship
al.
&
sette
hem
in
thi
hert
al
aboue
the
as
thy
souereyns
/
and
cast
the
downe
vnd
her
fete
that
thou
be
vylest
&
lowest
in
thin
owne
sight
:
for
it
is
noo
drede
ne
noo
peryll
to
the
how
moche
thou
may
lowe
thyself
bynethe
al
other
.
though
it
were
soo
that
in
goddis
sight
thou
haddest
more
grace
than
ony
other
.
But
it
is
peryll
to
the
to
hye
the
&
lyft
thiself
in
thy
thought
wylfully
aboue
ony
other
man
/
though
he
were
the
moost
wretche
:
or
the
moost
synful
caytiff
that
is
in
erthe
/
For
our
lorde
sayth·
¶
How
men
sholde
doo
that
wanten
the
felyng
of
mekenes
in
affeccyon
not
dredyng
tomoche
therfore
/
Caplm
xix
.
NEuertheles
yf
thou
may
not
fele
this
mekenes
in
thyn
hert
wyth
affeccyon
as
thou
woldest
doo
as
thou
maye
meke
thyself
in
wylle
by
reason
/
trowyng
that
it
shold
be
so
as
I
saye
/
though
thou
fele
it
not
/
And
in
that
holde
the
a
more
wretche
that
thou
may
not
fele
sothfastly
thyself
as
thou
arte
/
And
yf
thou
doo
so
.
though
thy
flesshe
ryse
there
agayn
.
and
wylle
not
assent
to
thy
good
will
.
be
not
tomoche
adrad
.
but
thou
▪
shalt
bere
&
suffre
the
fals
felyng
of
thy
flessh
as
a
payne
/
&
thenne
thou
shalt
despise
&
repreue
that
felynge
.
&
breke
downe
that
risyng
of
thyn
hert
:
as
thou
woldest
be
wel
paid
for
to
be
troden
&
spourned
vnd
other
mennes
fete
.
And
soo
by
the
grace
of
Ihu
cryst
thrugh
stedfast
thinkyng
on
the
mekenes
of
his
precyous
manhede
shalt
thou
moche
abate
the
stirynges
of
pride
/
And
the
vertue
of
mekenes
that
was
fyrst
in
thy
nakid
wyll
shal
be
turned
in
to
felyng
of
affeccyon
/
wythout
whiche
vertue
eyther
in
true
wyll
or
in
felyng
who
so
dispose
hym
to
serue
god
in
contemplatyf
lyf
as
the
blynde
he
shal
stomble
:
&
he
shal
neuer
come
therto
/
The
hyer
he
climmyth
by
bodely
penaunce
/
&
other
vertues
/
&
hath
not
this
mekenes
.
the
lower
he
falleth
/
For
as
saynt
gregory
sayth
/
¶
How
ypocrites
&
heretykes
for
lackyng
of
mekenes
hyen
hemself
in
her
hert
aboue
al
other
/
Caplm
xx
.
YPocrites
ne
heretykes
fele
not
this
mekenes
neyther
in
good
wyll
ne
in
affeccyon
/
but
ful
drye
&
ful
colde
arn
her
hertes
&
her
reynes
fro
the
soft
felyng
of
this
vertu
/
and
in
so
moche
the
ferder
they
ben
fro
it
.
that
thei
wene
that
thei
haue
it
/
They
gnawe
on
the
drye
barke
wythout
.
but
the
swete
kernel
of
it
&
the
inly
sauour
may
they
not
come
to
/
They
shew
outwarde
mekenes
in
habite
&
holy
speche
:
in
lowly
beryng
/
&
as
it
semyth
in
many
bodely
&
ghostly
vertues
/
But
neuertheles
in
the
wyll
&
in
th
affeccion
of
her
hert
where
mekenes
sholde
be
:
it
is
faynt
/
For
they
deme
&
despisen
&
setten
at
nought
other
men
that
wyll
not
doo
as
they
done
&
teche
/
they
holden
hem
eyther
foles
by
vncunnyng
:
or
blynded
by
flesshly
lyuyng
And
therfore
lyft
they
hemself
vpon
hye
in
her
owne
sight
aboue
al
other
.
wenyng
that
they
lyue
better
than
other
:
&
that
thei
haue
only
the
sothfastnes
of
good
lyuyng
:
&
in
ghostly
felyng
&
synguler
grace
of
god
both
in
knowyng
&
in
ghostly
feling
passyng
other
men
/
And
in
this
sight
of
hemself
ryseth
a
delyte
in
her
hertes
in
the
whiche
they
worshyp
&
prayse
hemself
.
as
there
were
none
but
they
.
They
praysen
&
thanken
god
with
her
lyppes
.
but
in
her
hertes
they
stelen
as
theues
the
worship
&
the
thankyng
fro
god
.
&
settith
it
in
hemself
/
and
soo
they
haue
nother
mekenes
in
felyng
ne
in
wyll
/
A
wretchyd
caytyff
or
a
synner
whiche
falleth
al
daye
.
&
he
is
sory
that
he
dooth
so
though
he
haue
not
mekenes
in
affeccyon
/
he
hath
it
in
a
gode
wyll
/
But
an
heretike
or
an
ypocrite
hath
neyther
/
For
they
haue
the
cōdicōn
of
the
pharyse
/
whiche
came
as
our
lord
say
the
in
the
gospel
wyth
the
publican
into
the
temple
for
to
pray
And
whan
he
came
he
praied
not
ne
asked
ought
of
god
.
for
him
thought
he
had
noo
nede
.
but
he
began
to
thanke
god
&
sayd
thus
/
Lord
I
thanke
the
that
thou
yeuest
me
grace
more
than
to
other
that
I
am
not
as
other
men
be
/
robbers
lechours
/
or
other
suche
synners
/
And
he
lokid
beside
hym
&
sawe
the
publycan
whiche
he
knew
for
a
wretche
:
knockyng
on
his
brest
only
cryenge
after
mercy
/
thenne
he
thanked
god
that
he
was
not
suche
one
as
he
was
/
for
lord
he
sayd
I
fast
twyes
in
the
weke
/
&
I
paye
truly
my
tythes
/
And
whan
he
had
doo
.
our
lord
sayd
that
he
yede
home
ayen
wythout
grace
as
he
came
.
&
gate
right
nought
/
But
now
sayst
yu.
wherin
trespassid
this
pharyse
syth
he
thanked
god
&
was
soth
that
he
said
/
As
to
this
I
answere
&
say
that
this
pharysee
trespassid
in
asmoche
as
he
demyd
and
repreuid
in
his
hert
the
publican
whiche
was
iustified
of
god
/
And
also
he
trespassyd
for
he
thankyd
god
oonly
with
his
mouth
/
but
he
delyted
preuely
&
wylfully
by
a
preuy
pryde
in
hymselfe
of
the
yeftes
of
god
:
stelyng
the
worshyp
&
louyng
fro
god
.
&
set
it
in
hymself
/
This
same
condycyon
of
this
pharysee
sothely
hath
heretykes
&
ypocrytes
/
They
wylle
not
gladly
pray
/
and
if
they
pray
:
they
meke
not
hemself
knowlegyng
truly
her
wretchydnes
/
but
they
make
hemself
by
a
fenyng
for
to
thanke
&
loue
god
/
and
spekith
of
hym
wyth
her
mouth
/
but
her
delyte
is
vayne
&
fals
and
not
in
god
/
And
yet
they
wene
not
so
/
they
can
not
loue
god
/
For
as
the
wise
man
sayth
/
Non
est
speciosa
laus
in
ore
peccatoris
/
It
is
neyther
fayr
¶
What
thynges
men
owe
to
bileue
by
a
siker
faith
/
ca
xxi
The
ii
.
thyng
whiche
the
behouith
for
to
haue
is
siker
trouth
in
al
th
articles
of
the
fayth
&
in
the
sacrament
of
holy
chirche
/
trowyng
hem
stedfastli
wyth
al
thy
will
in
thi
herte
/
And
though
thou
fele
ony
stiryng
in
thy
hert
ayenst
ony
of
hem
by
suggestion
of
thyn
enmye
for
to
put
the
in
dowte
of
hem
be
thou
stedfast
&
not
tomoche
adrad
of
felyng
of
suche
stiringes
/
but
forsake
thyn
owne
wytte
wytout
disputyng
or
ransakyng
of
hem
/
&
sett
thy
fayth
generally
in
the
faith
of
holy
chyrche
/
&
charge
not
the
stiryng
of
thy
hert
/
whiche
as
the
semyth
is
contrary
therto
/
For
that
stiryng
is
not
thy
fayth
/
but
the
fayth
of
holy
chirche
is
thy
fayth
/
though
thou
neuer
see
it
ne
fele
it
/
And
bere
thenne
suche
stirynges
paciently
as
a
scourge
of
our
lord
/
by
the
whiche
he
wyll
clense
thy
hert
&
make
thy
fayth
stedfast
/
Also
the
behouyth
to
loue
&
worshyp
in
thy
herte
al
the
lawes
&
ordynaunce
made
by
prelates
&
rulers
of
holy
chirche
other
in
declaryng
of
the
fayth
or
of
the
sacramentes
or
in
generall
of
al
cristen
men
/
mekely
&
truly
assent
to
hem
/
though
it
be
so
that
thou
know
not
the
cause
of
her
ordinaunce
/
And
though
the
thynke
that
some
were
vnskylfull
:
thou
shalt
not
deme
hem
ne
repreue
hem
/
but
worship
hem
al
though
they
longe
but
lytyl
to
y●
/
Ne
receyue
thou
none
opinyon
ne
fantasie
ne
synguler
conceyte
vnd
colour
or
more
holynes
as
some
done
that
are
not
wyse
/
nother
by
thyn
owne
ymagynyng
.
ne
by
techyng
of
none
other
man
.
whiche
contraryeth
to
the
the
lest
ordinaunce
or
general
techyng
of
al
holi
chirche
.
And
ouer
this
thou
shalt
hope
●tedfastly
that
thou
art
ordened
of
our
lord
to
be
saued
.
as
one
of
his
chosen
by
his
mercy
/
&
stire
not
fro
this
hope
what
so
thou
herist
or
seest
/
or
what
temptacion
thou
be
in
/
And
though
thou
thinke
so
the
grete
a
wretche
that
thou
were
worthy
to
synke
in
to
helle
for
that
thou
doost
noo
good
/
ne
seruest
god
as
thou
sholdest
doo
/
yet
holde
the
in
this
trouth
&
in
this
hope
/
&
aske
mercy·
&
al
shal
be
right
wel
/
ye
&
though
al
the
deuylles
of
helle
apered
in
bodely
lyknes
slepyng
or
wakyng
sayenge
to
the
that
thou
sholdest
not
be
saued
/
or
al
men
liuyng
in
erth
/
or
all
the
angels
in
heuen
/
yf
it
myght
be
sayd
to
the
the
same
/
thou
sholdest
not
leue
hem
.
ne
be
stired
moche
fro
the
hope
of
saluacyon
This
I
say
to
the
/
for
some
been
so
weyke
&
so
symple
that
whan
they
haue
yeuen
hemself
al
hooly
to
serue
god
after
her
cunning
yf
they
fele
ony
stiryng
wythin
by
th
yncastyng
of
thēmye
/
or
elles
fro
wythout
of
ony
of
the
deuylles
prophetis
whiche
men
callen
sothsayers
that
they
shold
not
be
saued
/
or
her
state
of
her
maner
of
lyuing
were
not
plesaunt
to
god
/
they
been
astonyed
&
stired
wyth
suche
wordes
/
&
so
for
vncunnyng
they
falle
son
tyme
in
to
grete
heuynes
/
&
as
it
were
in
a
dispayr
of
saluacion
/
wherfore
as
me
thinke
it
is
spedful
to
euery
creature
whiche
by
the
grace
of
our
lord
●hū
cryst
is
in
ful
wyll
to
forsake
synne
/
&
as
clerly
as
his
conscience
tellith
hym
he
suffreth
no
dedely
synne
rest
in
hym
that
he
ne
shryueth
hym
soone
therof
.
&
meke
hym
to
the
sacramentes
of
holy
chyrche
/
for
to
haue
a
trust
of
saluacyon
/
And
moche
more
than
they
that
yeuen
hem
hooly
to
god
.
&
fleen
venyal
synnes
after
her
myght
/
And
on
the
contrary
wyse
as
peryllous
it
is
to
him
whiche
lyeth
wyttyngly
in
dedely
synne
for
to
haue
trust
of
saluacyon
/
&
in
hope
of
the
trust
wyll
not
forsake
his
synne
ne
low
him
truly
to
god
&
holy
chirche
/
¶
How
a
stable
entent
is
nedefull
to
thise
that
shold
plese
god
/
and
descrecyon
in
bodily
werkes
/
Ca
xxii
.
THe
iii.
thyng
whiche
is
nedeful
to
the
for
to
haue
in
thy
begynnyng
.
is
an
hole
&
a
stable
entencion
.
that
is
for
to
saey
/
A
hole
wyll
&
a
desire
only
for
to
plese
god
/
for
that
is
charyte
/
without
whiche
al
is
nought
that
thou
doost
And
thou
shal
set
thyn
entent
alway
for
to
serche
&
traueyle
how
thou
might
plese
hym
.
noo
tyme
for
to
cesse
wylfully
of
good
ocupacyon
other
bodely
or
ghostly
/
Ne
thou
shalt
not
sette
a
tyme
in
thy
hert
.
as
thus
long
thou
woldest
serue
god
.
&
sithen
to
suffre
thin
hert
wylfully
fall
down
into
vayn
thoughtes
&
ydle
ocupacions
/
wenyng
that
it
were
nedful
for
sauing
of
thy
bodely
kynde
:
leuynge
the
kepyng
of
thy
hert
&
good
ocupacyon
.
sekyng
a
rest
&
confort
for
a
tyme
outward
bi
thi
bodili
wittis
.
or
inwardli
vanitees
.
as
it
were
for
recreacion
of
thy
spirite
/
for
it
shold
be
more
sharper
afterward
to
ghostly
traueyle
/
for
I
trow
it
is
not
soth
/
I
say
not
that
thou
may
in
dede
performe
thyn
entent
.
for
oftsithes
thy
bodily
nede
.
etyng
drynking
slepyng
&
spekyng
/
&
the
freiltee
of
thy
flessh
shal
let
the
be
thou
neuer
so
besye
/
&
hynder
the
/
But
I
wold
that
thy
wyll
&
thi
entent
were
alway
hole
to
traueyle
ghostly
or
bodely
.
&
no
tyme
to
be
ydle
/
but
alway
liftyng
vp
thi
hert
by
desire
to
god
&
to
the
blisse
of
heuen
whether
thou
ete
or
drinke
.
or
oni
other
bodily
trauelle
that
thou
vsest
:
asmoche
as
thou
may
wylfully
leue
it
not
/
For
yf
thou
haue
this
entent
it
shal
make
that
euer
quicke
&
sharpe
in
thy
traueyle
/
And
yf
thou
falle
by
freilte
or
necligence
in
ony
ydle
ocupacyon
or
vainspeche
it
shal
smyte
vpon
thy
hert
sharply
as
a
prycke
&
make
y●
for
to
yrke
&
be
wery
of
al
vanytees
/
and
for
to
torne
ayen
hastly
to
inward
thynkyng
of
Ihu
cryst
.
or
to
some
gode
ocupacyon
/
For
anence
thy
bodily
kynde
it
is
gode
for
to
vse
descrecion
in
etyng
drynkyng
&
slepyng·
and
in
al
maner
bodily
penaunce
.
&
in
longe
prayer
by
speche
/
or
in
bodily
feling
by
grete
feruour
of
deuocyon
other
in
wepynge
or
suche
other
/
&
also
in
ymaginyng
of
the
spiryte
whan
a
man
felyth
no
grace
/
●n
al
thise
werkes
it
is
good
to
kepe
descrecyon
/
for
the
meane
is
the
best
/
But
in
destruyng
of
synne
by
kepyng
of
thin
hert
.
&
in
contynuel
desyre
of
vertues
.
&
the
blysse
of
heuen
/
&
for
to
haue
the
ghostly
knowyng
&
the
louyng
of
Ihu
cryst
holde
thou
noo
meane
/
For
the
more
that
it
is
of
this
the
better
it
is
/
For
thou
shalt
hate
synne
&
all
flesshly
loues
&
dredes
in
thyn
hert
wythout
seesyng
.
And
thou
shalt
loue
vertues
&
clennes
:
&
desire
hem
wythout
styntyng
yf
thou
myght
/
I
say
not
that
it
is
nedfull
to
saluacyon
/
but
I
hope
it
is
spdeful
.
and
yf
thou
kepe
it
thou
shalt
profyte
more
in
one
yere
in
vertues
than
thou
shalt
wythout
this
profite
in
vii
.
yeres
/
¶
Of
a
lityl
rehersyng
of
thinges
said
before
/
&
of
makyng
of
offryng
that
shold
be
offryd
to
god
/
Caplm
xxiii
.
NOw
I
haue
tolde
the
fyrst
of
ende
whiche
thou
shalt
beholde
in
thy
desire
/
&
drawe
toward
it
as
nygh
as
thou
may
/
Also
I
haue
said
the
of
the
begynnyng
what
that
nedeth
for
to
haue
/
as
mekenes
siker
trouth
/
&
an
hole
entent
to
god
/
vpon
the
whiche
grounde
thou
shalt
sette
thy
ghostly
hous
by
prayer
&
by
meditacyon
&
other
ghostly
vertues
/
Thenne
say
I
to
the
thus
/
pray
thou
or
thinke
thou
.
or
oni
other
dede
that
thou
doost
gode
by
grace
/
or
bad
by
thyn
owne
freilte
/
or
what
that
thou
felist
seest
or
herest
:
smellest
or
saue
rest
wythoutforth
in
thy
bodily
wyttes
/
or
wythin
in
ymaginacyon
knowyng
or
felyng
in
thy
reson
/
bryng
it
all
wythin
the
trouth
&
the
rules
of
holy
chirche
/
&
cast
al
in
the
morter
of
mekenes
/
and
breke
it
smalle
wyth
the
pestell
of
drede
of
god
/
&
thrugh
the
powder
of
al
this
in
the
fyre
of
desyre
/
&
offre
it
so
to
god
/
and
I
telle
the
forsoth
wel
shal
that
offryng
lyke
in
the
syghte
of
thy
lord
Ihu
/
and
swete
shall
the
smoke
of
that
fyre
smelle
to
the
face
of
thy
lorde
Ihesu
/
This
is
for
to
saye
/
Drawe
all
this
that
thou
felyst
wythin
the
trouthe
of
holy
chyrche
.
and
breke
thyself
in
mekenes
/
And
offre
the
desire
of
thyn
hert
oonly
to
thy
lorde
Ihu
for
to
haue
hym
and
nought
elles
but
hym
/
And
yf
thou
doo
thus
/
I
hope
by
the
grace
of
cryst
thou
shalt
neuer
be
ouercome
by
thyn
enmye
/
This
taught
vs
saynt
poul
whan
he
sayd
thus
/
Siue
manducatis
siue
bibitis
.
siue
quicquid
aliud
facitis
.
¶
Of
prayer
that
is
spedeful
to
gete
clennes
of
herte
and
vertues
/
Caplm
xxiiii
.
PRayer
is
profyte
&
spedfull
to
vse
for
to
gete
clennes
of
herte
by
destroyeng
of
synne
and
receyuyng
of
vertues
/
Not
that
thou
sholdest
by
thy
prayer
make
our
lorde
knowe
what
thou
desyrest
For
he
knoweth
wel
ynough
what
the
nedeth
/
but
for
to
make
the
able
&
redy
by
thy
prayer
that
thou
myght
receyue
as
a
clene
vessell
.
the
grace
that
our
lord
wyll
freely
yeue
to
the
/
whiche
grace
may
not
be
felte
tyll
thou
be
as
said
&
purifyed
by
the
fyre
of
desire
in
deuoute
prayer
.
For
though
it
be
soo
that
prayer
is
not
the
cause
for
whiche
our
lord
yeueth
grace
/
neuertheles
it
is
a
waye
by
the
whiche
grace
frely
yeuen
comyth
to
a
soule
/
¶
How
men
shold
pray
/
and
wheron
the
poynt
of
her
thought
shall
be
sette
in
prayer
/
Caplm
xxv
.
BVt
now
desirest
thou
perauenture
for
to
knowe
how
thou
sholdest
praye
/
And
vpon
what
thyng
thou
shold
sette
the
poynt
of
thy
thought
in
thy
prayer
/
And
also
what
prayer
were
best
for
the
for
to
vse
/
As
to
the
fyrst
I
answere
and
saye
thus
/
That
whan
thou
arte
wakenyd
of
thy
slepe
/
and
redy
for
to
pray
.
thou
shalt
fele
thyself
flesshly
and
heuy
euer
dounwarde
to
vayn
thoughtꝭ
.
other
of
dremes
or
fantasyes
or
of
vnskylful
besines
of
the
world
or
of
thy
flessh
/
Thenne
behouyth
the
for
to
quycken
thyn
herte
by
prayer
/
&
styre
it
as
moche
as
thou
may
to
some
deuocyon
/
And
in
thy
prayer
that
thou
set
not
thyn
hert
in
ony
bodily
thing
/
but
al
thy
traueyle
shal
be
for
to
drawe
in
thoughte
fro
beholdyng
of
all
bodily
thyng
/
that
thy
desire
myght
be
as
it
were
nakyd
&
bare
fro
al
erthly
thynges
/
euer
vpward
styeng
vnto
Ihu
cryst
.
whom
thou
may
neuer
see
bodily
as
he
is
in
his
godhede
.
ne
by
bodily
lyknes
in
ymagynacion
/
But
thou
may
thrugh
deuoute
&
continuel
beholdyng
of
the
mekenes
of
his
precious
manhede
fele
the
godenes
&
the
grace
of
his
godhede
:
whan
thy
desire
is
eased
&
holpen
and
as
it
were
made
free
fro
al
flesshly
thoughtꝭ
&
afeccōns
.
&
is
moche
lyft
vp
by
ghostly
myght
in
to
ghostly
sauour
&
delite
in
hym
of
his
ghostly
presence·
&
holde
therin
moche
of
the
time
of
thy
prayer
soo
that
thou
hast
noo
grete
mynde
of
erthly
thyng
/
or
elles
the
mynde
greueth
y●
but
lityl
/
yf
thou
can
pray
thus
/
thenne
canst
thou
pray
wel
/
For
prayer
is
nought
elles
but
a
styenge
desire
of
the
hert
in
to
god
:
by
wythdrawyng
of
the
hert
fro
al
erthly
thoughtes
/
And
soo
is
prayer
lykned
to
a
fire
/
whyche
of
his
owne
kynde
leueth
the
lowenes
of
the
erth
/
&
alway
styeth
vp
in
to
thayer
Right
so
desire
in
prayer
whan
it
is
towchid
&
lightned
of
the
ghostly
fyre
whiche
is
god
.
it
is
euer
vpstyeng
to
hym
that
it
came
fro
/
¶
Of
the
fyre
of
loue
/
Caplm
xxvi
.
A●
men
that
speken
of
the
fire
of
loue
knowen
not
wel
what
it
is
/
for
what
it
is
I
can
not
telle
thee
saue
this
I
may
telle
y●
:
that
it
is
neyther
bodily
.
ne
bodily
felyd
/
A
soule
maye
fele
it
in
prayer
or
in
deuocyon
.
whiche
soule
is
in
the
body
/
but
he
felith
it
not
wyth
noo
bodily
wytte
/
For
though
it
be
so
that
it
werke
in
a
soule·
the
body
may
torne
in
to
an
hete
/
&
as
it
were
chauffyd
for
likyng
traueyle
of
the
spiryte
/
Netheles
the
fyre
of
loue
is
not
bodily
.
for
it
is
only
in
the
ghostly
desire
of
the
soule
This
is
noo
dowte
to
noo
man
or
woman
that
felith
deuocyon
/
But
some
been
symple
&
wene
by
cause
it
is
called
fyre
that
it
shold
be
hote
as
bodely
fyre
is
/
&
for
thy
I
say
that
I
haue
said
¶
That
the
certen
prayer
in
speche
ordened
of
god
&
of
holy
chyrche
is
best
to
hem
that
ben
new
tourned
to
god
&
to
deuocyon
/
Caplm
xxvii
.
NOw
as
to
the
other
.
for
to
know
what
prayer
were
best
for
to
vse
/
I
shal
say
as
me
thynke
/
Thou
shalt
vndstonde
that
there
been
iii.
maner
of
prayers
The
fyrst
is
prayer
of
speche
made
specially
of
god
.
as
is
the
pater
nost:
&
made
also
more
generally
bi
thordynaunce
of
holi
chirche
.
as
matins
euensong
&
houres
.
And
also
made
bi
deuoute
men
of
other
special
sayenges
as
to
our
lord
&
to
our
lady
/
&
to
his
saintes
/
As
to
this
maner
of
prayer
whiche
is
callid
vocal
me
thynketh
vnto
the
that
art
religious
&
by
custome
&
rule
art
bounde
for
to
say
mateyns
&
houres
I
hold
it
moost
spedeful
for
to
say
hem
as
deuoutly
as
thou
maist
/
For
whan
thou
sayst
thy
mateyns
/
thou
sayest
also
thy
pater
nost
principally
&
other
more
/
For
to
styre
the
to
more
deuocyon
was
it
ordened
for
to
say
also
psalmes
&
ympnes
&
suche
other
whiche
been
made
by
the
holy
ghost
as
the
pater
nost
is
/
And
therfore
thou
shalt
not
say
hem
hastely
&
rechelesly
as
thou
were
euyll
apayd
that
thou
arte
bounde
with
hem
/
but
thou
shalt
gader
thyn
affeccyon
&
thy
thought
for
to
say
hem
more
sadly
&
more
deuoutly
than
ony
other
special
prayer
of
deuocyon
.
trowyng
forsoth
that
sith
it
is
the
prayer
of
holy
chyrche
/
there
is
noo
prayer
so
ꝓfytable
to
the
whiche
is
vocal
forto
vse
comynly
as
that
is
.
And
so
shal
thou
put
away
al
heuynes
/
&
bi
grace
thou
shalt
turne
thi
nede
in
to
a
gode
wyll
:
&
thy
bonde
in
to
a
grete
fredom
.
that
it
shal
noo
lettyng
be
to
the
of
ghostly
ocupacyon
.
And
after
this
thou
may
if
thou
will
vse
other
.
as
thi
pater
nost.
or
ony
suche
other
.
&
of
thise
in
the
whiche
thou
felest
most
sauour
&
most
ghostly
confort
in
/
y●
holde
I
best
to
thee
.
this
maner
of
prayer
is
spedful
comynly
to
euery
man
in
the
begyn̄ing
of
his
conuersion
for
to
vse
moost
of
ony
¶
other
ghostly
ocupacyon
/
For
a
man
in
the
begynnyng
is
rude
&
boystous
&
flesshly
but
yf
he
haue
the
grace
/
&
can
not
thynke
noo
ghostly
thoughtes
in
meditacyon
.
for
his
soule
is
not
yet
clensed
fro
olde
synne
/
&
therfore
I
hope
it
is
moost
spedful
for
to
vse
this
maner
of
prayer
/
as
for
to
say
his
pat
noster
&
his
aue
:
&
to
rede
vpon
his
sawter
/
&
suche
other
/
For
he
that
can
not
renne
lightly
by
ghostly
prayer
.
for
his
fete
of
knowing
&
of
louyng
been
seke
for
synne
,
him
nedeth
to
haue
a
siker
staff
for
to
holde
hym
by
/
This
staff
is
special
prayer
of
speche
ordened
bi
god
&
holy
chyrche
in
helpe
of
men̄is
soules
/
By
the
whiche
prayer
the
soule
of
a
flesshly
man
that
is
alway
fallyng
dounwarde
into
worldly
thoughtꝭ
&
flesshly
affeccyons
shal
be
lyft
vp
fro
hem
&
beholden
bi
it
as
by
a
staff
.
fed
with
swete
wordes
of
the
prayer
as
a
childe
which
mylke
/
&
ruled
by
it
that
he
falle
not
in
to
errours
ne
fantasyes
by
his
vayn
meditacyons
/
For
in
this
maner
of
prayer
is
noo
deceyte
who
so
wyll
stedfastly
&
mekely
traueyle
therin
/
¶
What
peryll
is
to
men
that
in
the
begynnyng
of
her
tornyng
to
god
leueth
the
comyn
prayer
of
thordynaunce
of
holy
chyrche
/
and
yeuen
hem
to
medytacyon
▪
Caplm
xxviii
.
THenne
may
thou
see
by
this
that
thise
men
yf
ony
be
suche
that
in
the
begynnyng
of
her
conuersion
or
soone
after
whan
they
haue
felt
a
lityl
ghostly
confort
other
in
deuocion
or
in
knowing
&
are
not
yet
stabled
therin
:
they
leue
suche
prayer
vocal
tosone
&
other
bodily
exercise
.
&
yeue
hem
hooly
to
meditacion
they
been
not
wise
/
For
oft
sithes
in
her
rest
for
her
meditacyons
they
ymagyn
&
thinke
on
ghostly
thynges
after
her
owne
wytt
&
folow
her
bodily
felyng
/
&
haue
not
yet
receyued
grace
therto
:
&
therfore
they
by
vndescrecōn
oft
sithes
ouertraueyle
her
wittꝭ·
&
breken
her
bodily
myght
.
&
soo
they
fall
in
to
fantasies
&
syngler
conceytes
or
in
opyn
errours
:
&
letten
the
grace
that
god
yeuith
hem
by
suche
vanitees
.
the
cause
of
al
this
is
a
priue
pride
of
hemself
.
as
whan
they
haue
felt
a
lityl
grace
thei
wene
it
so
moche
passyng
other
that
they
fall
in
vaynglory
.
&
so
they
lese
it
/
●f
they
wyst
how
lityl
it
were
that
thei
fele
in
regard
of
that
y●
god
yeuith
or
may
yeue
.
they
shold
be
ashamyd
to
speke
ought
therof
.
but
it
were
in
grete
nede
/
Of
this
maner
of
prayer
by
speche
.
spekith
dauid
in
the
sawter
thus
/
Voce
mea
ad
dnm
clamaui
.
¶
Of
the
ii
.
maner
of
prayer
that
is
in
speche
not
certayn
.
but
folowith
the
stiryng
of
deuocyon
/
Caplm
xxix
THe
ii
.
maner
of
prayer
is
by
speche
/
but
it
is
not
of
ony
certayn
special
sayeng
/
And
this
is
whan
a
man
or
a
woman
felith
grace
of
deuocyon
by
the
yeft
of
god
.
&
in
his
deuocyon
spekith
to
hym
.
as
he
were
bodely
in
his
presence
wyth
suche
wordes
as
acordeth
moost
to
his
stiryng
for
the
time
.
&
as
comyth
to
his
mynde
after
dyuers
rewardes
whiche
he
felith
in
his
hert
/
eyther
rehersyng
his
synnes
&
his
wretchydnes
.
or
the
malice
&
the
sleyghtes
of
the
enmye
/
or
elles
the
mercy
&
the
goodnes
of
god
/
And
wyth
that
he
cryeth
with
desire
of
hert●
&
wyth
speche
of
mouth
to
our
lord
for
socour
&
for
helpe
.
as
a
man
that
were
in
peryll
amonge
his
enmyes
.
or
in
siknes
shewyng
his
sores
to
god
as
to
a
leche
/
sayeng
as
dauid
sayd
:
¶
That
the
ii
.
maner
of
prayer
pleseth
moche
god
.
&
makith
a
man
to
haue
him
in
body
as
he
were
dronke
/
&
makith
him
in
soule
to
be
wonded
wyth
the
swerde
of
loue
/
Cplm
xxx
THis
maner
of
prayer
moche
pleseth
god
.
for
it
is
oonly
of
the
affeccion
in
the
hert
/
&
therfore
it
goth
neuer
vnsped
without
some
grace
/
this
prayer
longeth
to
the
ii
.
part
of
contemplacion
as
I
haue
sayd
before
/
who
soon
hath
this
yeft
of
god
feruently
/
hym
behouyth
for
the
tyme
to
flee
presence
&
company
of
al
men
:
&
to
be
alone
that
he
be
not
letted
/
who
soo
haue
it
holde
it
while
he
may
/
for
it
may
not
long
last
in
the
feruour
For
if
grace
come
plenteuously
.
it
is
traueylous
wondfully
to
the
spiryte
:
though
it
be
likyng
/
And
it
is
moche
wastynge
to
the
bodely
kynde
who
soo
moche
vse
it
/
For
it
makith
the
bodi
yf
grace
come
myghtly
for
to
styre
&
tourne
here
&
there
as
a
man
that
were
madde
or
dronken
&
cowde
haue
noo
rest
/
this
is
a
poynt
of
the
passion
of
loue
/
the
whiche
by
grete
violence
&
maistry
brekith
down
al
lustes
&
likynges
of
ony
erthly
thinge
/
&
it
woundeth
the
soule
with
the
blisful
swerde
of
loue
.
that
the
body
falleth
down
&
may
not
bere
it
This
touchyng
is
of
so
grete
myght
that
the
moost
vicyous
or
flesshli
man
lyuinge
in
erthe
:
yf
he
were
wel
towched
ones
myghtly
wyth
this
sharpelswerde
/
he
shold
be
right
sadde
&
sobre
a
grete
while
after
:
&
lothe
al
the
lustes
&
likynges
of
his
flesshe
:
&
al
erthly
thiges
whyche
he
had
moost
delyte
in
/
¶
How
the
fyre
of
loue
wasteth
al
flesshly
lustes
/
as
other
fyre
wastyth
bodely
thynges
/
Caplm
xxxi
.
OF
this
maner
of
felynge
spekith
the
prophete
Ieremye
thus
.
¶
Of
the
thyrde
maner
of
prayer
that
is
only
in
the
herte
wythout
speche
outwarde
/
Caplm
xxxii
THe
iii.
maner
of
prayer
is
only
in
the
herte
wythout
speche
by
grete
reste
&
softnes
of
the
body
&
of
the
soule
/
A
clene
hert
hym
behoueth
to
haue
that
shal
pray
wel
thus
For
it
is
of
suche
men
&
wymmen
that
by
longe
traueylle
bodely
&
ghostly
/
or
elles
by
suche
sharpe
smytinges
of
loue
as
I
haue
before
sayd
comen
in
to
rest
of
spiryte
/
soo
that
her
affeccion
is
tourned
in
to
ghostly
sauour
/
that
they
mowe
nygh
contynuelly
praye
in
her
herte
/
and
loue
&
prayse
god
wythout
grete
lettyng
of
temptacyons
or
of
vanytees
.
as
I
haue
before
sayd
in
the
seconde
part
of
contemplacyon
/
Of
this
maner
of
prayer
sayth
saynt
poul
thus
/
Nam
si
orem
lingua
:
spiritus
meus
orat
.
mens
autem
mea
sine
fructu
est·
Quid
ergo
?
¶
How
men
shold
doo
that
ben
traueyled
with
vayne
thoughtes
in
her
prayers
/
Caplm
xxxiii·
BVt
now
seest
thou
that
I
speke
ouer
hye
to
the
in
thys
maner
of
prayer
/
for
it
is
no
maystry
to
me
for
to
saye
it
/
but
for
to
doo
it
there
is
the
maystry
/
Thou
sayest
that
thou
canst
not
praye
thus
deuoutli
ne
so
holy
in
hert
as
I
speke
of
For
whan
thou
woldest
haue
the
mynde
of
thyn
hert
vpwarde
to
god
in
thy
prayer
.
thou
felyst
so
many
thoughtes
in
veyne
of
thyn
owne
dedes
before
doon
or
what
thou
shalt
doo
/
&
of
other
mennes
dedes
/
and
suche
many
other
/
lettyng
&
taryeng
the
soo
that
thou
mayst
nother
fele
sauour
ne
rest
ne
deuocyon
in
thy
sayeng
/
and
oftsithes
the
more
thou
traueilest
to
kepe
thyn
hert
:
the
ferder
it
is
fro
the
:
&
the
hardersomtyme
fro
the
begynnyng
to
the
last
ende
:
that
the
thynke
it
is
but
lost
al
that
thou
doost
/
And
vnto
this
that
thou
sayest
that
I
speke
to
hie
to
the
of
prayer
/
I
graunt
well
that
I
speke
otherwyse
than
I
can
or
may
doo
/
Neuertheles
I
saye
it
for
this
entent
/
that
thou
sholdest
knowe
how
we
ought
to
pray
yf
we
dyde
wel
/
And
sithen
we
may
not
doo
so
/
that
we
know
thenne
our
feblenes
mekely·
and
crye
god
mercy
/
Our
lord
bad
thus
hymsel
whan
he
sayd
/
Diliges
dnm
deum
tuum
ex
toto
corde
tuoex
tota
aia
tua
.
¶
Of
meditacyon
of
synful
men
after
that
they
ben
hooli
tourned
to
god
/
Caplm
xxxiiii
.
Now
of
meditacyon
shal
I
telle
that
a
lityll
as
me
thynketh
Thou
shalt
vndstonde
that
in
meditacyons
may
no
certen
rule
wel
be
set
euery
man
for
to
kepe
/
for
they
are
in
free
yeft
of
our
lord
after
the
dyuers
disposynges
of
chosen
sowles
/
and
after
the
state
that
they
ben
in
/
And
also
after
that
they
profyten
in
vertues
&
in
her
astate
.
soo
he
encreaseth
her
meditacyons
both
in
ghostly
knowyng
&
louyng
of
hym
.
For
who
soo
is
euer
ylike
wyse
in
knowyng
of
god
&
ghostly
thynges
it
semyth
that
he
wexeth
but
a
lityl
in
the
loue
of
god
/
&
that
may
be
shewed
opinly
in
th
apostles
.
whan
they
in
the
day
of
pentecost
were
fulfylled
wyth
brennyng
loue
of
the
holy
ghost
.
thei
were
made
neyther
foles
ne
foltis
/
but
they
were
made
wonder
wyse
both
in
knowyng
&
spekyng
of
god
&
of
ghostly
thynges
/
asmoche
as
a
man
myght
haue
in
flesshe
liuyng
/
Thus
spekyth
holy
wrytte
of
hem
/
Repleti
sunt
omnes
sp̄u
scton.
et
ceperunt
loqui
magnalia
dei
/
They
were
fulfylled
of
the
holy
ghoost
/
and
they
began
to
speke
the
grete
merueyles
of
god
/
And
all
that
knowyng
they
had
by
rauisshyng
in
loue
of
the
holy
ghost
/
Dyuerse
meditacyons
there
ben
/
whiche
our
lorde
putteth
in
a
mannes
hert
.
Some
shall
I
telle
the
as
me
thynkith
for
this
entent
/
If
thou
fele
ony
of
hem
that
thou
sholdest
the
better
traueyle
in
hem
/
In
the
begynnyng
of
conuersion
of
suche
a
man
that
hath
be
moche
foyled
wyth
worldly
or
flesshely
synnes
/
comynly
his
thought
is
moost
vpon
his
synnes
wyth
grete
compunccion
&
sorowe
of
herte
/
wyth
grete
wepynges
and
many
teres
of
the
eye
/
mekely
&
besely
asking
merci
&
for
yeuenes
of
god
for
hem
/
And
yf
he
be
towchyd
sharpely
for
our
lord
wyll
make
hym
soone
clene
/
hym
shall
thynke
that
his
synnes
are
euer
in
his
syght
so
fowle
&
soo
horryble
that
vneth
shal
he
mow
bere
hymself
/
And
though
he
shryue
him
neuer
so
clerly
/
yet
shal
he
fynde
fightyng
&
fretyng
and
bitynge
of
his
conscyence
that
him
shall
thynke
that
he
is
not
shriuen
ryght
/
And
vnneth
shall
he
mow
haue
ony
rest
/
in
somoche
that
he
shold
not
endure
suche
traueyle
ne
were
it
that
oure
lorde
of
his
mercy
comforteth
hym
somtyme
as
he
wyll
bi
grete
deuocyon
of
his
passion
or
of
some
other
as
he
wylle
yeue
it
.
Vpon
this
maner
werketh
our
lorde
in
some
mennes
hertes
more
or
lesse
as
he
wylle
/
And
all
this
is
the
grete
mercy
of
our
lord
that
not
oonly
wyll
foryeue
the
synne
or
the
trespase
/
but
he
wyll
both
forgyue
the
trespase
&
the
payne
for
it
in
purgatory
for
suche
a
lityl
payne
here
of
bityng
of
conscience
/
And
also
yf
he
will
dispose
a
man
to
receyue
ony
specyall
yefte
of
the
loue
of
god
/
hym
behouyth
fyrst
to
be
scowred
&
clensed
by
suche
a
fyre
of
compunccyon
for
al
the
grete
synnes
before
done
/
Of
this
maner
traueylle
spekith
dauid
in
many
places
of
the
sawter
/
and
specyally
in
the
psalme
Miserere
mei
deus
/
¶
That
the
meditacyon
of
the
manhede
of
cryst
or
of
hys
passyon
is
yeuen
freely
of
the
holy
ghost
/
And
how
it
shall
be
knowen
whan
it
is
yeuen
/
Caplm
xxxv
.
ANd
thenne
somtyme
after
this
traueyle
.
and
somtyme
wyth
all
.
suche
a
man
or
elles
a nother
the
whyche
by
grace
of
god
hath
be
kept
in
Innocence
/
our
lorde
yeuith
a
meditacyon
of
his
manhede
/
as
of
his
birth
or
of
his
passion
.
and
of
the
compassyon
of
our
lady
saynt
mary
/
whan
this
medytacyon
is
made
by
the
holy
ghost
/
thenne
it
is
right
profitable
&
gracyous
/
And
that
thou
shalt
wite
by
this
token
/
Whan
it
is
so
that
thou
arte
styred
to
a
meditacyon
in
god
/
and
thy
thoughte
is
sodenly
drawen
out
fro
all
worldly
&
flesshly
thynges
and
the
thynketh
as
thou
seest
in
thy
soule
thy
lorde
Ihu
in
a
bodily
lyknes
as
he
was
in
erthe
/
and
how
he
was
taken
of
the
Iewes
and
bounden
as
a
theyf
/
beten
&
dispysed
.
scourged
&
demid
to
deth
/
How
lowely
he
bare
the
crosse
vpon
his
backe
and
how
cruelly
he
was
neyled
therupon
/
Also
of
the
crowne
of
thornes
vpon
his
hede
/
and
of
the
sharpe
spere
that
stykked
hym
to
the
hert
/
and
thou
in
this
ghostly
sight
felyst
thyn
herte
styred
to
so
grete
compassion
&
pyte
of
thy
lorde
Ihesu
the
thou
mornest
&
wepest
&
criest
wyth
all
the
myghtes
of
thi
body
and
of
thy
soule
/
wonderyng
the
goodnes
&
the
loue
.
the
pacyence
&
the
mekenes
of
thy
lorde
Ihu
/
that
he
wold
for
so
sifull
a
caytif
as
thou
arte
suffre
soo
moche
payne
/
And
neuertheles
thou
felist
somoche
goodnes
&
mercy
in
our
lorde
that
thyn
hert
ryseth
vp
in
to
a
loue
&
a
gladnes
of
hym
wyth
many
swete
teres
:
hauyng
grete
trust
of
foryeuenes
of
thy
synnes
and
of
saluacyon
of
thy
soule
by
the
vertue
of
this
precyous
passion
/
That
whan
the
mynde
of
crystis
passion
or
ony
poynt
of
his
manhede
is
thus
made
in
thyn
hert
bi
suche
a
ghostly
syghte
/
wyth
deuowte
affeccyon
answeryng
therto
/
wyte
thou
well
thenne
that
it
is
not
of
thyn
owne
werkyng
.
ne
feynynge
of
noo
wyckid
spiryte
/
but
by
the
grace
of
the
holy
ghost
For
it
is
an
openyng
of
the
ghostly
eye
in
to
crystis
manhede
And
it
maye
be
called
the
flesshly
loue
of
god
/
As
saynt
bernarde
callith
it
/
¶
That
the
meditacyon
of
the
passion
of
cryst
is
wythdrawen
fro
hem
that
it
is
yeuen
to
oft
sythes
for
dyuers
causes
/
Caplm
xxxvi
.
THis
maner
of
meditacyon
a
man
hath
not
alway
whan
he
wolde
/
but
whan
our
lorde
wyll
yeue
it
/
Vnto
some
men
and
wymmen
he
yeuyth
it
all
theyr
lyfe
tyme
by
sythes
whan
he
vysyteth
hem
/
As
some
men
arne
soo
tender
in
her
affeccyon
that
whan
they
here
men
speke
/
or
elles
that
they
thynken
of
his
precyous
passyon
.
her
hertes
melten
in
deuocion
/
and
arne
fedde
and
comforted
ayenst
all
maner
temptacyons
of
the
enmye
/
And
that
is
a
grete
yeft
of
god
/
To
some
men
he
yeueth
it
fyrst
plenteuously
/
and
afterwarde
he
wyth
draweth
it
for
dyuerse
causes
Other
yf
a
man
wexe
prowde
of
it
in
his
owne
syght
/
or
for
some
other
synne
/
by
the
whiche
he
makith
hymselfe
vnable
for
to
receyue
the
grace
/
Or
elles
our
lorde
wythdrawyth
it
/
&
all
other
deuocyons
somtyme
fro
a
man
or
a
woman
/
for
he
wyll
suffre
hym
to
be
assayd
by
temptacyons
of
his
enmye
/
And
soo
wyll
he
dyspose
a
man
for
to
knowe
and
fele
hymself
more
ghostly
/
For
he
sayd
soo
hymself
to
his
discyples
/
●xpedit
vobis
vt
ego
vadam
/
Si
enim
non
abiero
:
¶
Of
dyuers
temptacyons
of
the
fende
/
Caplm
xxxvii
.
NEuertheles
it
behouith
a
man
to
suffre
many
temptacions
fyrst
/
And
thyse
temptacyons
fallen
oftsythes
to
some
men
&
wymmen
after
whan
comforte
is
wythdrawen
/
vpon
dyuers
maners
by
malice
of
the
enmye
/
As
thus
.
whan
the
deuyll
perceyueth
deuocyon
moche
wythdrawen
.
that
the
soule
is
lefte
as
it
were
nakyd
for
a
tyme
/
thenne
sendeth
he
to
some
men
temptacyons
of
lechery
of
glotenye
.
soo
hote
&
so
brennyng
/
that
hem
shall
thynke
that
they
felyd
neuer
none
soo
greuous
in
all
her
lyfe
tyme
before
whan
they
yaaf
hem
moost
to
synne
.
In
soo
moche
that
they
shal
thynke
it
impossyble
for
to
stonde
longe
and
suffre
that
they
ne
shall
nedes
falle
but
they
haue
helpe
/
And
therfore
haue
they
thenne
moche
sorowe
/
both
for
lackyng
of
comforte
and
deuocyon
whyche
they
were
wonte
to
haue
/
And
they
haue
moche
drede
of
fallyng
fro
god
by
suche
open
synnes
/
And
all
this
werkyth
the
deuyll
at
the
suffraunce
of
god
for
to
doon
hem
forthynke
her
good
pourpoos
/
and
tourne
ayen
to
synne
as
they
were
wonte
to
doo
/
But
who
soo
wyll
abyde
awhyle
and
suffer
a
lityll
payne
/
and
not
tourne
agayne
to
synne
for
noo
thyng
the
honde
of
our
lorde
is
full
nere
/
and
helpyth
ryght
soone
For
he
kepyth
hym
full
sykerly
/
and
the
man
wote
not
how
as
the
prophete
dauid
saith
in
the
persone
of
our
lorde
.
Cum
ipso
sum
in
tribulacione
.
¶
Of
dyuers
remedyes
ayenst
temptacyons
of
the
fende
Caplm
xxxviii
.
Emedie
to
suche
men
&
wymmen
that
arn
thus
traueyled
.
or
ony
otherwyse
.
may
be
this
/
Fyrst
that
they
wyll
put
all
her
trust
in
our
lorde
Ihu
cryst
/
and
bryng
to
mynde
often
his
passion
:
and
the
peynes
that
he
suffred
for
vs
/
and
that
they
thenne
trowe
stedfastly
that
all
sorowes
&
traueyle
that
they
suffre
in
suche
temptacyons
/
whiche
to
an
vncunnyng
man
semyth
a
forsakyng
of
god
/
That
it
is
noo
repreuyng
ne
noo
forsakynge
/
but
assayenge
for
her
better
/
Eyther
for
clensyng
of
her
synnes
before
doon
/
or
for
grete
encreasynge
of
her
mede
&
disposyng
to
moche
grace
/
yf
they
wyll
suffre
a
whyle
/
and
stonde
fast
that
they
torne
not
ayen
wylfully
to
synne
/
A nother
remedye
is
.
that
they
drede
not
ne
charge
not
as
for
a
synne
.
ne
sette
not
at
herte
suche
malicyous
stirynges
of
dispeyre
or
of
blasphemye
or
of
the
sacrament
.
or
ony
suche
other
that
were
vgly
for
to
here
/
For
the
felynge
of
thyse
temptacions
fyleth
the
soule
no
more
than
yf
they
herde
an
hounde
berke
.
or
a
flee
byte
/
They
tarien
the
soule
/
but
they
apeyre
not
the
soule
yf
a
man
wyll
dispyse
hem
.
and
set
hem
at
noughte
/
For
it
is
not
good
for
to
stryue
wyth
hem
for
to
put
hem
out
by
maystry
/
For
the
more
that
they
stryue
wyth
suche
thoughtes
.
the
more
they
cleue
to
hem
/
And
therfore
they
shallen
as
moche
as
they
maye
drawe
out
the
thought
fro
hem
/
and
sett
it
to
some
other
ocupacyon
/
And
yet
yf
they
wyll
euer
hange
vpon
hem
/
thenne
it
is
gode
to
hem
that
they
be
not
angri
ne
heuy
to
fele
hem
/
but
wyth
a
good
truste
in
god
bere
hem
as
it
were
a
bodily
payne
&
a
scourge
of
our
lorde
for
clensynge
of
her
synnes
.
as
longe
as
he
wyll
for
his
loue
/
as
he
was
scourged
&
bare
the
crosse
for
her
loue
/
And
ouer
this
it
is
good
to
hem
for
to
shew
her
hertes
to
some
wyse
man
in
the
begynnyng
before
they
ben
roted
in
the
hert
/
and
that
they
leue
her
owne
wytte
and
folowe
the
counseyle
of
hym
/
And
that
they
shewe
hem
not
lyghtly
to
none
vncunnyng
or
worldly
man
whiche
neuer
felt
suche
temptacyons
/
For
they
myghte
lyghtly
brynge
a
symple
sole
in
to
dispeyre
by
vncunnynge
of
hemself
/
Of
thyse
maner
of
temptacyons
by
the
whiche
a
man
semyth
forsaken
of
god
and
is
not
/
In
comfort
of
hem
that
arne
tempted
our
lord
sayth
thus
by
his
prophete
/
In
modico
dereliqui
te
.
¶
How
that
god
hem
that
he
cheseth
he
suffreth
to
be
taryed
&
tempted
.
and
afterwarde
comforteth
hem
.
and
stableth
hem
in
grace
/
Caplm
xxxix
.
ANd
also
in
confort
of
suche
men
that
they
shold
not
dyspeyre
in
temptacyon
.
the
wyse
man
sayth
thus
of
our
lorde
/
In
temptacōne
ambulat
cum
eo
/
In
primis
elegit
eum
.
¶
That
a
man
shold
not
yeue
him
to
ydlenes
ne
lightly
leue
the
grace
that
is
yeuen
hym
of
god
/
Caplm
xl
After
this
whan
thou
arte
escaped
suche
temptacions
or
elles
our
lord
hath
so
kept
y●
as
he
dooth
many
by
his
mercy
that
thou
hast
not
be
taryed
moche
wyth
none
suche
/
Thenne
it
is
good
to
the
that
thou
tourne
not
thy
reste
in
to
ydilnesse
For
there
is
many
a
man
that
takyth
rest
vpon
hym
to
sone
But
thou
shalt
yt
thou
wylte
begynne
a
newe
game
and
a
new
traueyle
/
And
that
is
for
to
entre
wythin
in
to
thyn
owne
soule
by
medytacion
for
to
knowe
what
it
is
/
And
by
the
knowynge
therof
to
come
to
the
ghostly
knowyng
of
god
For
saynt
austyn
sayth
/
¶
That
a
man
shold
knowe
the
mesure
of
his
gyft
that
he
maye
desyre
and
take
a
better
whan
god
wyll
gyue
it
/
Caplm
xli
.
OVr
holy
faders
here
before
taughten
vs
that
we
sholde
knowe
the
mesure
of
our
gyft
/
And
vpon
that
werke
not
takyng
vpon
vs
by
feynyng
more
than
we
haue
in
felinge
/
We
mow
euer
desyre
the
best
/
but
we
mow
not
euer
werke
the
best
.
for
we
yet
haue
not
receyued
that
grace
/
An
hounde
that
renneth
after
the
haar
oonly
for
he
seeth
other
houndes
renne
whan
he
is
wery
he
resteth
hym
or
tourneth
hym
home
ayen
But
yf
he
renne
for
he
seeth
the
haar
/
he
wyll
not
spare
for
werynes
tyll
he
haue
goten
it
/
Right
soo
it
is
ghostly
/
who
so
hath
grace
be
it
neuer
soo
lityll
/
and
leuyth
wylfully
the
werking
therof
/
and
makith
hymself
to
traueyle
in
a nother
whiche
he
hath
not
yet
/
oonly
for
he
seeth
or
hereth
that
other
men
dyde
soo
/
sothly
he
maye
renne
awhyle
tyll
he
be
wery
/
And
thenne
shall
he
tourne
home
ayen
/
And
but
he
bewaar
.
he
maye
hurte
his
fete
by
some
fantasyes
or
that
he
come
home
But
he
that
werkyth
in
suche
grace
as
he
hath
/
and
desireth
by
prayer
mekely
and
lastyngly
after
more
/
And
after
felyth
his
herte
styred
for
to
folowe
the
grace
whiche
he
desyred
/
he
maye
sykerly
renne
yf
he
kepe
mekenes
/
And
therfore
desyre
of
god
as
moche
as
thou
maye
/
wythout
mesure
or
discrecy
on
of
all
that
longeth
to
his
loue
or
to
heuen
blysse
/
For
who
soo
can
moost
desire
of
god
/
moost
shall
fele
of
hym
/
But
werkyth
as
thou
mayst
:
and
crye
god
mercy
for
that
thou
mayst
not
/
Thus
it
semyth
saynt
poul
sayd
/
Vnusquisque
habet
donum
suum
a
deo
.
¶
That
a
man
shold
traueyle
to
knowe
his
owoe
soule
and
the
myghtes
therof
/
and
breke
down
the
grounde
of
synne
therin
/
Caplm
xlii
.
NEuertheles
there
is
one
werke
whiche
is
nedefull
and
spedefull
to
traueyle
in
/
And
I
hope
an
hyghe
playne
waye
as
moche
as
maye
be
in
mannes
werke
to
contemplacyon
/
And
that
is
a
man
for
to
entre
in
to
hymself
for
to
knoew
his
owne
soule
/
and
the
myghtes
therof
/
The
fayrnes
and
the
towlnes
of
it
/
In
this
Inwarde
beholdynge
thou
shalte
mowe
see
the
worshyp
and
the
dignyte
whyche
it
sholde
haue
by
kynde
of
the
first
makyng
/
And
thou
shalt
see
the
wretchydnes
and
the
myscheyf
whyche
thou
art
falle
in
for
synne
And
of
this
syghte
shall
come
a
desyre
wyth
grete
longynge
in
thyn
hert
for
to
recouer
ayen
that
dignite
&
worshypp
whyche
thou
hast
loste
/
Also
thou
shalt
fele
a
lothyng
&
a
grysyng
of
thyself
wyth
a
grete
wyll
for
to
distroye
&
bere
downe
thyself
and
all
thynges
that
letten
the
fro
that
dygnyte
and
that
Ioye
/
This
is
a
ghostly
traueylle
harde
&
sharpe
in
the
begynnyng
who
soo
wyll
quyckely
traueyle
therin
/
For
it
is
a
traueyle
in
the
soule
ayenst
the
grounde
of
all
synnes
lytill
&
moche
.
whiche
grounde
is
nought
elles
but
a
fals
mysruled
loue
of
man
to
hymselfe
/
Out
of
this
loue
as
saynt
austyn
sayth
spryngeth
all
maner
of
synne
dedely
&
venyall
.
And
sothly
vntyll
this
grounde
be
well
rasaken
&
depe
doluyn
/
&
as
it
were
nere
dryed
vp
by
outcastyng
of
al
flesshly
&
worldly
dredes
and
loues
/
a
soule
maye
neuer
fele
ghostly
the
brennyng
loue
of
Ihesu
cryst
/
ne
haue
the
homlynes
of
his
gracyous
presence
/
ne
haue
clere
sight
of
ghostly
thynges
by
lyghte
of
vnderstondyng
/
This
is
the
traueyle
that
a
man
behoueth
to
draw
his
herte
&
his
mynde
fro
the
flesshly
loue
&
the
likyng
of
all
erthly
creatures
/
fro
vayn
thoughtes
&
fro
fleshly
ymagynacyons
.
&
out
fro
the
loue
and
the
vicyous
felyng
of
hymself
/
that
the
sowle
shall
mowe
noo
rest
fynde
in
noo
flesshly
thoughtes
/
ne
erthely
affeccyon
/
Thenne
in
as
moche
as
the
sowle
may
not
fynde
his
ghostly
rest
in
the
loue
and
in
the
syght
of
Ihu
Cryst
/
it
behouyth
nedelynges
suffre
payne
/
This
traueylle
is
somdelyche
streyte
&
narrow
/
And
neuertheles
I
hope
it
is
the
way
whyche
cryst
teched
to
hem
that
wold
be
his
perfyte
louers
in
the
gospel
sayeng
thus
/
Contendite
intrare
per
angustam
portam
/
qm
arta
est
via
que
ducit
ad
vitam
.
¶
How
a
man
shall
knowe
the
worthines
and
the
worshyp
of
his
soule
that
it
had
fyrst
of
/
And
what
wretchydnes
&
myscheif
it
is
falle
in
for
synne
/
Caplm
xliii
.
THe
soule
of
a
man
is
a
lyf
made
of
thre
myghtes
/
mynde
reason
and
will
.
to
the
ymage
&
the
liknes
of
the
blessyd
trinyte
/
In
as
moche
as
the
mynde
was
made
myghty
&
stedfast
by
the
vertue
of
the
fader
almyghtihode
.
for
to
holde
hym
wythout
foryetyng
.
distractyng
or
lettyng
of
ony
creature
/
And
soo
it
hath
lyknes
of
the
fader
/
The
reason
was
made
bryght
&
clere
wythout
errour
or
derknes
as
perfytly
as
a
soule
in
a
body
vnglorifyed
myght
haue
.
And
soo
it
hath
the
liknes
of
the
sone
/
whiche
is
endles
wysdom
/
And
the
loue
&
the
wylle
was
made
clene
brennyng
in
to
god
wythout
bestly
loue
of
the
flesshe
or
of
ony
creature
by
the
souereyne
godenes
of
god
the
holy
ghost
/
And
soo
it
hath
the
lyknes
of
the
holy
ghost
.
whyche
is
blessid
loue
/
soo
that
a
mannes
soule
whiche
maye
be
called
a
made
trinyte
was
fulfylled
in
mynde
:
syght
&
loue
of
the
vnmade
moost
blessyd
trynite
whyche
is
our
lorde
/
This
is
the
dignyte
the
state
&
the
worshyp
of
a
mannes
soule
by
kynde
of
the
fyrst
makyng
/
This
state
thou
had
in
adam
before
the
first
synne
of
man
.
But
whan
adam
sin̄ed
chesyng
loue
&
delyte
in
hymselfe
and
in
creatures
/
he
lost
all
his
worshyp
&
his
dignyte
.
and
thou
also
in
him
.
and
fell
fro
that
blessyd
trinyte
in
to
a
fowle
derke
wretchyd
trinyte
.
that
is
in
to
foryetyng
of
god
/
and
vnknowyng
of
hym
/
and
in
to
a
bestly
likynge
of
hymself
/
And
that
skilfully
/
For
as
dauid
sayth
in
the
sawter
/
Homo
cum
in
honore
esset
non
intellerit
:
cōperatus
est
iumentis
insipientibus
&
silis
factus
est
illis
/
¶
How
euery
man
may
be
saued
by
the
passion
of
cryst
be
he
neuer
soo
wretched
/
Caplm
xliiii
.
ANd
therfore
yf
thou
thinke
that
I
haue
here
before
spoken
to
hye
to
the.
for
thou
mayst
not
take
it
ne
fulfylle
it
as
I
haue
sayd
or
shall
saye
/
I
wyll
now
fall
downe
to
the
as
lowe
as
thou
wyll
for
my
profyte
as
well
as
for
thyn
Thenne
say
I
thus
/
though
thou
be
neuer
somoche
a
wretche
haue
thou
doo
neuer
somoche
synne
/
forsake
thyself
&
all
thy
werkes
good
&
bad
/
crye
mercy
.
and
aske
only
saluacyon
bi
vertue
of
this
precious
passion
mekely
&
trustly
/
and
wythoute
dowte
thou
shal
haue
it
/
And
fro
this
origynal
synne
&
al
other
thou
shalt
be
saaf
.
ye
and
thou
shal
be
saaf
as
an
anker
incluse
/
And
not
oonly
thou
.
but
all
crysten
soules
whiche
trusten
vpon
this
passion
.
and
meken
hemself
/
knowlegynge
her
wretchidnes
:
asking
mercy
&
foryeuenes
and
the
fruyt
of
this
precyous
passion
oonly
.
lowenge
hemself
to
the
sacramentes
of
holy
chyrche
.
though
it
be
so
that
thei
haue
ben
encombred
wyth
synne
all
her
lyf
tyme
/
and
neuer
had
felyng
of
ghostly
sauour
or
swetnes
/
or
ghostly
knowynge
of
god
.
they
shallen
in
this
faythe
&
in
her
good
wyll
by
vertue
of
this
precyous
passyon
of
our
lorde
Ihu
cryst
be
saaf
&
come
to
the
blysse
of
heuen
/
All
this
knowest
thou
well·
but
yet
it
liketh
me
for
to
saye
it
.
See
here
the
endles
mercy
of
our
lord
how
low
he
falleth
to
the
&
to
me
and
to
al
synfull
caytyfs
/
Thenne
aske
mercy
and
haue
it
/
Thus
sayd
the
prophete
in
the
persone
of
oure
lorde
.
¶
That
a
man
sholde
be
besye
to
reken
ayen
his
worthynes
/
and
refourme
ayen
in
hym
the
ymage
of
the
Trinyte
/
Caplm
xlv
.
NEuertheles
though
this
be
soth
of
the
endles
merci
of
god
vnto
the
&
to
me
&
to
al
mankinde
/
we
shal
not
therfore
in
trust
of
this
be
the
more
recheles
wylfully
in
our
lyuinge
/
but
the
more
besye
for
to
pleyse
hym
/
namly
now
sythen
we
are
restored
ayen
in
hope
by
the
passion
of
our
lord
to
the
dignyte
&
the
blysse
whiche
we
had
lost
by
adams
synne
/
And
though
we
myght
neuer
gete
it
fully
here
/
yet
we
shold
desire
that
we
myght
recouer
here
lyuynge
a
fygure
&
a
lyknes
of
the
dignytee
that
our
soule
myght
be
refourmed
as
it
were
in
a
shadowe
by
grace
to
the
ymage
of
the
trynite
/
whiche
we
had
by
kynde·
and
after
shall
haue
fully
in
blysse
/
for
that
is
the
lyfe
whiche
is
very
contemplatyf
vnto
begynne
here
in
that
felynge
of
loue
.
&
ghostly
knowyng
of
god
by
openynge
of
the
ghostly
eye
whyche
shal
neuer
be
lost
ne
be
taken
away
.
but
the
same
shall
be
fulfylled
otherwyse
in
the
blysse
of
heuen
/
This
behyght
our
lorde
to
mary
mawdeleyne
whiche
was
contemplatif
/
and
sayd
thus
of
her
/
Maria
optimam
partem
elegit
que
non
auferetur
ab
ea·
¶
How
Ihesu
shall
be
soughte
.
desyred
:
&
founde
/
ca
xlvi
SEke
thenne
that
thou
hast
lost
that
thou
myghte
fynde
it
/
well
I
wote
who
soo
myght
ones
haue
an
inwarde
syghte
a
lityll
of
that
dignytee
and
that
ghostly
fayrnes
whyche
a
soule
had
by
kynde
.
and
shall
haue
by
grace
/
he
sholde
lothe
and
dispise
in
his
hert
all
the
blysse
.
the
likyng
:
and
the
fayrnes
of
this
worlde
as
the
stenche
of
a
carion
.
and
he
shal
neuer
haue
wyll
for
to
doo
other
dede
nyghte
&
daye
sauynge
the
freelte
and
the
bare
nede
of
the
bodily
kynde
but
desyre
.
mourne
.
&
praye
and
seke
how
he
myghte
come
ayen
therto
/
Neuertheles
in
as
moche
as
thou
hast
not
yet
seen
what
it
is
fully
/
For
thy
ghostly
eye
is
not
yet
openyd
/
I
shall
telle
the
oo
worde
for
all
in
the
whyche
thou
shalt
seke
desyre
and
fynde
it
.
for
in
that
one
worde
is
all
that
thou
hast
lost
/
This
worde
is
Ihesu
/
I
meane
not
this
worde
Ihesu
paynted
vpon
the
walle
/
or
wrytten
by
lettres
on
the
boke
.
or
fourmyd
by
lippes
in
sounde
of
the
mowthe
/
or
feyned
in
thy
herte
by
traueyle
of
thy
mynde
/
For
in
this
maner
wyse
maye
a
man
oute
of
charyte
fynde
hym
.
But
I
meane
Ihesu
crist
that
blessid
persone
god
and
man
sone
of
virgin
mary
/
whom
this
name
betokenith
that
is
all
goodnes
:
endles
wysdom
/
loue
/
and
swetnes
/
thy
Ioye
.
thy
worshyp
.
and
thyn
euerlastyng
blysse
/
thy
god
:
thy
lorde
.
and
thy
saluacyon
/
Thenne
yf
it
be
soo
that
thou
felyst
a
grete
desyre
in
thyn
herte
to
Ihesu
.
eyther
by
mynde
of
this
name
Ihesu
.
or
by
mynde
and
sayenge
of
ony
other
worde
/
or
in
prayer
.
or
in
ony
dede
that
thou
doost
/
whiche
desire
is
soo
moche
that
it
putteth
oute
as
it
were
by
strength
al
other
thoughtes
and
desyres
of
the
worlde
/
&
of
the
flesshe
that
they
maye
not
reste
in
thyne
herte
/
Thenne
sechest
thou
well
thy
lorde
Ihesu
And
whan
thou
felyst
this
desyre
to
god
/
to
Ihesu
.
all
is
one
holpen
and
comforted
by
a
ghostly
myghte
/
in
somoche
that
it
is
torned
in
to
loue
and
affeccyon
/
ghostly
sauour
and
swetnes
/
In
to
lyght
and
knowyng
of
sothfastnes
/
somoche
that
for
the
tyme
the
poynt
of
thy
thoughte
is
sette
vpon
noo
thynge
that
is
made
/
Ne
it
felyth
noo
stiryng
of
vaynglory
ne
of
itself
nother
/
ne
none
other
euyll
affeccyon
/
for
they
mow
not
appere
that
tyme
/
But
oonly
is
enclosed
.
rested
:
softed
.
enoynted
in
Ihesu
/
thenne
hast
thou
founde
somwhat
of
Ihesu
/
Not
hym
as
he
is
.
but
a
shadowe
of
hym
.
For
the
better
that
thou
fyndest
hym
/
the
more
shalt
thou
desire
hym
/
Thenne
by
what
maner
prayer
or
meditacyon
or
occupacyon
that
thou
maye
haue
grettest
and
clennest
desyre
to
hym
.
and
haue
moost
felynge
of
hym
/
by
that
ocupacyon
thou
sechest
hym
best
and
beste
fyndest
hym
/
Therfore
yf
it
come
to
thy
mynde
/
as
it
were
askynge
what
hast
thou
loste
/
and
what
sechest
thou
Lyfte
vp
thy
mynde
and
the
desyre
of
thy
herte
to
Ihesu
cryste
though
thou
be
blynde
and
noughte
maye
see
of
his
godhede
And
saye
that
hym
hast
thou
lost
/
and
hym
wolde
thou
haue
.
and
noo
thyng
but
hym
/
to
be
wyth
hym
where
he
is
/
None
other
ioye
none
other
blysse
in
heuen
ne
in
erth
but
hym
/
And
though
it
be
soo
that
thou
fele
hym
in
deuocyon
or
in
knowinge
/
or
in
ony
other
yefte
what
that
it
be
/
rest
not
there
as
though
thou
haddest
fully
founde
Ihesu
.
But
foryete
that
.
that
thou
hast
founde
/
and
alway
by
desiryng
after
Ihesu
more
and
more
for
to
fynde
hym
better
/
as
though
thou
haddest
ryght
noughte
founde
in
hym
/
For
wyte
thou
well
what
that
thou
felyst
of
hym
.
be
it
neuer
soo
moche
.
ye
though
thou
were
rauisshed
in
to
the
thyrde
heuen
wyth
poul
/
yet
hast
thou
not
founde
Ihesu
as
he
is
in
his
Ioye
/
Know
thou
or
fele
thou
neuer
soo
moche
of
hym
/
he
is
yet
aboue
it
/
And
therfore
yf
thou
woll
fully
fynde
hym
as
he
is
in
the
blysse
/
of
louyng
cease
thou
neuer
whyle
thou
lyuest
/
ne
of
ghostly
desyryng
/
¶
What
profyte
it
is
to
haue
the
desyre
of
Ihesu
/
Caplm
xlvii
.
SOthly
I
had
leuer
fele
and
haue
a
sothfaste
desyre
and
a
clene
in
myn
herte
to
my
lorde
Ihesu
cryst
/
though
I
see
ryght
lityll
of
hym
wyth
my
ghostly
eye
than
for
to
haue
wythout
thys
desyre
all
bodily
penaunce
of
all
men
liuynge
/
all
vysions
or
reuelacyons
of
angels
apperyng
/
songes
and
so
wnynges
.
sauours
and
smelles
.
bren̄ynges
.
and
ony
likynges
or
bodily
felynges
/
And
shortly
for
to
saye
.
or
all
the
Ioye
of
heuen
and
of
erthe
whyche
I
myghte
haue
wythout
this
desire
to
my
lorde
Ihesu
/
Dauyd
the
prophete
felte
as
I
saye
as
I
vndstonde
whan
he
sayd·
thus
/
¶
Where
and
wyth
what
thyng
Ihesu
shall
be
soughte
&
founde
/
Caplm
xliii
.
SEke
thenne
Ihesu
whom
thou
hast
lost
/
He
wyll
be
sought
/
and
he
may
thenne
somwhat
be
founden
/
for
he
saith
hymselfe
/
Omnis
qui
querit
inueniet
/
Euery
man
that
sechyth
shal
fynde
/
The
sekyng
is
traueylous
.
but
the
fyndynge
is
blysfull
/
Doo
therfore
after
the
counseylle
of
the
wyse
man
yf
thou
wyll
fynde
hym
/
Si
quesieris
quasi
pecuniam
sapienciam
&
sicut
thesaurum
effoderis
illam
:
¶
Where
Ihesu
is
loste
and
founden
ayen
thorugh
his
mercy
/
Caplm
xlix
SEe
now
thenne
the
curtesye
&
the
mercy
of
Ihu
.
thou
hast
loste
hym
.
but
where
?
Sothly
in
thy
hous
/
that
is
in
thy
sowle
That
is
to
saye
/
yf
thou
haddest
lost
all
the
reason
of
thy
soule
by
the
fyrste
synne
thy
soule
sholde
neuer
haue
founde
hym
ayen
/
but
he
lefte
to
the
thy
reason
.
and
soo
he
is
in
thy
soule
/
and
neuer
shall
be
lost
oute
of
it
/
Neuertheles
thou
arte
neuer
the
nerer
to
hym
tyll
thou
haue
founde
hym
/
He
is
in
the
though
he
be
lost
fro
the
/
But
thou
arte
not
in
hym
tyll
thou
haue
founde
hym
/
Thenne
was
this
his
mercy
that
he
wold
suffre
hym
to
be
loste
oonly
where
he
maye
be
founde
/
It
nedeth
not
to
renne
to
Rome
ne
to
Iherusalem
for
to
seche
hym
there
/
but
tourne
thy
thoughte
in
to
thyne
owne
soule
where
he
is
hydde
.
as
the
prophete
sayth
/
Vere
tu
es
deus
absconditus
Sothly
lorde
thou
art
an
hydde
god
/
&
seche
hym
there
.
¶
What
letteth
a
man
to
here
and
see
Ihesu
wythin
him selfe
/
Caplm
L.
NEuertheles
I
hope
better
that
thou
slepest
ofter
to
him
than
he
dooth
to
the
/
For
he
callyth
the
full
ofte
wyth
hys
swete
pryue
voys
/
&
styreth
thyn
hert
full
stylly
that
thou
sholdest
leue
all
other
Ianglyng
of
al
other
vanitees
in
thy
soule
/
and
oonly
take
kepe
of
hym
for
to
here
hym
speke
Thus
sayth
Dauyd
of
our
lorde
/
Audi
filia
&
vide
et
inclina
aurem
tuam
&
obliuiscere
populum
tuum
&
domum
patris
tui
/
My
doughter
here
and
see
and
bowe
thyne
ere
to
me
.
and
foryete
the
folke
of
thy
worldly
thoughtes
.
and
the
housse
of
thy
flesshly
and
kyndely
affeccyons
/
Loo
here
maye
thou
see
how
our
lorde
callyth
the
and
all
other
whyche
wyile
herken
to
hym
/
what
lettyth
the
thenne
that
thou
may
nother
see
him
ne
here
hym
/
Sothly
there
is
soo
moche
dynne
and
cryenge
in
thyne
herte
of
vayne
thoughtes
and
flesshly
desyres
that
thou
maye
nother
here
hym
ne
see
hym
/
Therfore
put
awaye
vnrestfull
dynne
.
and
breke
the
loue
of
synne
&
of
vanytee
/
and
brynge
in
to
thyne
herte
loue
of
vertues
and
full
charyte
.
and
thenne
shalt
thou
here
thy
lorde
speke
to
the
/
¶
That
mekenes
and
charyte
ben
the
specyall
lyuerey
of
Ihesu
/
thrugh
the
whyche
mannes
soule
is
refourmed
to
the
lyknes
of
hym
/
Caplm
li.
AS
longe
as
Ihesu
fyndeth
not
his
ymage
refourmed
in
the.
he
is
straunge
and
the
ferther
fro
the
/
For
thy
shape
the
for
to
be
arayed
in
his
liknes
/
that
is
in
mekenes
and
charyte
/
the
whiche
arn
his
lyuereys
/
And
thenne
wyll
he
homelyche
knowe
the
/
and
shewe
to
the
his
pryuetees
/
Thus
sayd
he
hymself
to
his
disciples
/
¶
Who
soo
wyll
fynde
Ihesu
him
behouith
abidyngly
to
traueyle
in
ghostly
derkenes
ayenst
the
ymage
of
synne
/
Caplm
liiii·
NEuertheles
in
this
derke
conscience
behoueth
the
to
swinke
and
swete
/
That
is
to
saye
/
The
behouith
to
draw
in
to
thyself
thy
thought
fro
all
bodily
thynges
as
moche
as
thou
may
/
And
thenne
whan
thou
fyndest
ryght
nought
but
sorowe
&
payne
.
and
blyndnes
in
this
derknes
/
yf
thou
wyll
fynde
Ihesu
the
payne
of
this
derke
conscyence
the
behouyth
suffre
.
and
abyde
awhyle
therin
/
And
here
the
behoueth
to
be
waar
that
thou
take
Ihesu
cryste
in
thy
thoughte
ayenst
this
eche
derkenes
in
thy
mynde
/
And
by
besye
prayer
and
feruent
desyre
to
god
/
Not
settynge
the
poynt
of
thy
thoughte
in
that
forsayd
noughte
/
but
in
Ihesu
cryste
whyche
thou
desyrest
/
Thynke
styfly
on
the
passyon
and
on
his
mekenes
and
thorugh
myghte
of
hym
thou
shalt
aryse
/
Doo
as
thou
woldest
bere
it
downe
and
goo
thrugh
it
/
Thou
shalt
agryse
&
lothe
this
derkenes
.
and
this
nought
ryght
as
the
deuyll
:
and
thou
shalt
despise
it
and
al
to
breste
it
/
For
al
wythin
this
nought
is
Ihu
hydde
in
his
Ioye
whom
thou
may
not
fynde
by
thy
sechyng
/
but
yf
thou
passe
the
derknes
of
this
conscyence
.
This
is
the
ghostly
traueyle
that
I
speke
of
/
And
this
traueile
is
cause
of
all
this
wrytynge
/
for
to
styre
the
therto
if
thou
fele
grace
/
This
derkenes
of
conscyence
&
this
nought
that
I
speke
of
is
the
ymage
of
the
fyrst
adam
/
Saynt
poul
knewe
it
well
/
for
he
sayd
thus
of
it
/
Sicut
portauimus
ymaginem
terreni
hominis
.
¶
What
is
propirly
the
ymage
of
synne
/
&
what
comyth
oute
therof
/
Caplm
lv
NOw
haue
I
tolde
the
a
lityll
of
this
ymage
how
it
is
nought
/
Neuertheles
yf
it
be
fer
fro
thy
knowing
how
it
myght
be
an
ymage
/
for
nought
is
but
nought
.
but
so
mighte
thou
not
lightly
vndstonde
it
.
I
shall
telle
the
more
openly
of
thys
ymage
as
me
thynketh
/
This
ymage
is
a
fals
mysruled
loue
vnto
thyself
/
Out
fro
this
comen
all
maner
of
synnes
by
seuen
Ryuers
/
whyche
arne
thyse
/
Pryde
.
Enuye
.
Ire
.
Accidie
.
Couetise
.
Glotenye
.
and
Lecherie
/
Loo
this
is
somwhat
that
thou
maye
fele
/
By
one
of
thyse
ryuers
renneth
out
al
maner
of
synne
and
putteth
the
oute
of
charyte
yf
it
be
dedely
synne
/
or
it
letteth
the
feruour
of
charyte
yf
it
be
venyall
/
●ow
may
thou
grope
that
this
ymage
is
not
nought
/
but
it
is
moche
of
bad
for
it
is
a
grete
sprynge
of
loue
vnto
thyself
wyth
suche
vii
ryuers
as
I
haue
said
/
But
now
sayst
thou
how
may
this
be
soth
/
I
haue
forsaken
the
worlde
/
and
I
am
stoken
in
an
house
/
I
medle
wyth
no
man
/
I
chyde
not
/
I
stryue
not
/
I
neyther
bye
ne
selle
/
I
ne
haue
noo
worldly
besynes
but
by
the
mercy
of
god
/
I
kepe
me
chaste
and
wythholde
me
fro
delytes
/
And
ouer
this
I
praye
I
wake
/
I
traueyle
bodily
and
ghostly
as
I
maye
/
How
shold
thenne
this
ymage
be
soo
moche
in
me
as
thou
spekest
of
/
As
to
this
I
answere
&
graunt
to
the
/
that
I
hope
thou
doost
all
thise
werkes
&
moo
therto
▪
and
yet
may
it
be
soth
as
I
saye
/
Thou
art
besye
vpon
thy
myght
for
to
stoppe
the
ryuers
wythouten
/
but
the
sprynge
wythin
on
happe
thou
leuest
hole
/
Thou
arte
like
to
a
man
the
whiche
had
in
his
yerde
a
stinkyng
welle
wyth
many
rennynges
fro
it
.
He
yede
&
he
stopped
the
rennynges
and
lefte
the
sprynge
hole
/
and
wende
all
had
be
syker
/
but
the
water
sprange
vp
at
the
grounde
of
the
welle
/
and
stode
stylle
somoche
that
it
corrupted
all
the
fayrnes
of
his
garden
/
and
yet
renneth
noo
water
out
/
●yght
so
maye
it
be
wyth
the
/
If
it
be
soo
that
thou
hast
by
grace
stopped
the
ryuers
of
this
ymage
wythoute
/
somoche
it
is
well
/
but
be
ware
of
the
sprynge
within
/
Sothly
but
yf
thou
stoppe
&
clense
that
as
moche
as
thou
maye
it
wyll
corrupte
all
the
floures
of
the
gardyne
of
thy
soule
/
shewe
they
neuer
so
fayr
outwarde
in
syghte
of
men
/
But
now
sayst
yu.
wherby
shal
I
knowe
that
the
grounde
is
stopped
/
yf
I
traueylle
aboute
it
/
As
vnto
this
I
shall
telle
by
assaye
how
thou
shalte
knowe
thys
ymage
yf
it
be
in
the
/
and
how
moche
it
is
in
the
and
therby
shalt
thou
wyte
how
moche
it
is
stopped
&
how
lityl
also
in
the
/
And
asmoche
as
pryde
is
the
pryncipall
Ryuer
I
shall
telle
the
therof
fyrst
/
¶
What
pryde
is
/
And
whan
it
is
synne
Caplm
lvi
▪
PRyde
is
not
elles
as
clerkes
sayen
but
loue
of
thyn
owne
excellence
.
that
is
of
thyn
owne
worshyp
/
Thenne
the
more
thou
louest
&
likest
in
thyn
owne
worshyp
.
the
more
is
the
pryde
/
and
soo
the
more
is
the
ymage
in
the
/
If
thou
fele
in
thyn
herte
a
stiryng
of
pryde
/
thou
that
arte
holyer
.
Wyser
better
▪
and
more
vertuous
than
a nother
is
/
that
god
hath
yeuen
the
grace
for
to
serue
hym
better
than
other
done
/
&
thou
thynkest
al
other
byneth
the
and
the
abouen
hem
/
or
ony
other
thoughte
of
thiself
/
whiche
sheweth
to
thy
syght
of
thy
soule
an
excellence
&
an
ouerpassynge
of
other
men
or
wymmen
/
and
of
this
stiryng
thou
felyst
loue
&
delyte
and
vayn
plesyng
in
thyself
that
thou
art
so
/
this
is
a
token
that
thou
berest
this
blacke
ymage
/
whiche
yf
it
be
pryue
fro
mennes
eyen
.
neuertheles
it
sheweth
hym
openly
in
goddis
syghte
/
But
now
sayst
thou
that
thou
may
not
flee
suche
styringes
of
pryde
/
for
ofte
thou
felist
hem
ayenst
thy
wyll
.
and
therfore
thou
holdest
hem
noo
synne
/
or
yf
they
ben
synne
they
ben
nought
but
venyall
/
As
to
this
I
saye
thus
that
the
felyng
of
thyse
stirynges
of
pryde
or
of
ony
other
the
whiche
spryngen
out
eyther
of
the
corrupcyon
of
this
fowle
ymage
or
by
incastyng
of
the
enmye
.
it
is
noo
synne
in
as
moche
as
thou
felyst
hem
/
and
that
is
a
grace
&
a
pryuylege
by
vertue
of
the
passion
of
Ihesu
cryste
graunted
to
all
crysten
men
baptized
in
water
&
in
the
holy
ghost
/
For
sothly
to
Iewes
&
sarrazyns
whiche
trowe
not
in
Ihesu
cryst
.
all
suche
stirynges
are
dedely
synnes
/
For
saynt
poul
sayth
.
Omne
quod
non
est
ex
fide
pccm̄
est
/
All
that
is
done
withouten
trouthe
in
cryst
is
dedely
synne
/
But
we
crysten
men
haue
this
pryuilege
of
his
mercy
that
suche
felynges
are
noo
synne
.
but
thei
are
payne
of
the
oryginall
synne
/
Neuertheles
whan
by
neclygence
&
by
blyndenes
of
thiself
this
felyng
is
receyued
vnwarly
in
thy
thoughte
.
and
tourned
in
to
loue
&
likynge
/
thenne
is
there
synne
more
or
lesse
after
the
mesure
of
the
loue
/
somtyme
venyall
.
and
somtyme
dedely
/
whan
it
is
venyall
&
whan
dedely
/
fully
can
I
not
telle
the
/
Neuertheles
a
lityll
I
shall
say
as
me
thynketh
/
¶
Whan
pryde
is
dedely
synne
.
And
how
it
is
in
flesshely
liuyng
men
dedely
synne
/
Caplm
lvii·
THenne
the
stirynge
of
pryde
is
receyued
&
tourned
in
to
lykyng
somoche
that
the
herte
cheseth
it
for
a
full
rest
&
a
full
delyte
.
and
secheth
none
other
ende
but
oonly
likyng
therin
/
thenne
is
this
pryde
dedely
synne
/
for
he
makith
&
chesyth
this
delyte
as
his
god
wythout
ayenstondyng
of
reason
&
of
wyll
and
therfore
it
is
dedely
synne
/
But
now
sayst
thou
/
what
fole
is
he
that
wolde
chese
pryde
as
his
god
/
no
man
that
lyueth
wolde
doo
soo
/
As
vnto
this
I
saye
that
I
can
not
telle
the
in
specyal
who
synneth
in
pryde
dedely
/
but
in
general
I
shal
say
that
There
is
two
maner
of
pryde
/
The
tone
is
bodily
pride
.
the
other
is
ghostly
pryde
/
Bodely
pryde
is
of
flesshly
liuynge
men
.
Ghostly
pryde
is
of
ypocrytes
&
heretykes
/
Thyse
thre
synne
dedely
in
pryde
/
I
meane
of
suche
a
flesshly
liuyng
man
as
saynte
poul
spekith
of
thus
/
Si
scdm
carnem
vixeritis
moriemini
/
If
ye
lyue
after
your
flesshe
ye
shall
deye
/
Thenne
saye
I
thus
that
a
worldely
man
whiche
loueth
&
sechyth
pryncypally
the
worshyp
of
hymselfe
/
and
chesyth
the
likynge
of
it
/
as
rest
of
his
herte
and
the
ende
of
his
blysse
he
synneth
dedely
/
But
now
sayst
thou
/
who
wolde
chese
loue
of
his
worshypp
in
stede
of
his
god
/
As
to
this
I
say
thus
/
that
he
that
loueth
his
worshyp
as
for
to
seme
better
&
gretter
of
astate
than
ony
other
/
and
traueyleth
aboute
it
as
moche
as
he
maye
yf
he
loue
it
somoche
that
for
the
getyng
of
it
the
kepyng
&
the
sauyng
of
it
he
brekith
the
commaundement
of
god
:
or
brekith
loue
&
charyte
to
his
euen
cristen
.
or
is
redy
&
in
full
wyll
for
to
breke
it
rather
than
he
sholde
forbere
his
worshyp
.
or
lese
it
eyther
of
his
name
or
of
his
state
/
or
of
fulfillyng
of
his
wyll
:
sothly
he
synneth
dedely
/
For
he
louyth
his
worshypp
and
chesyth
it
more
than
the
loue
of
god
and
of
his
euen
crysten
/
And
neuertheles
the
man
that
synneth
thus
dedely
he
wolde
saye
wyth
his
mouth
that
he
wyll
not
chese
pryde
for
his
god
/
But
he
begileth
hymself
for
he
chesyth
it
by
his
dede
/
Neuertheles
a nother
worldly
man
that
louith
worshyp
of
hymself
.
and
pursueth
therafter
yf
he
loue
it
not
soo
moche
that
he
wold
for
the
getyng
or
the
sauyng
of
it
doo
a
dedely
synne
or
breke
charyte
to
his
euen
cristen
/
he
synneth
not
dedely
but
venyall
/
more
or
lesse
after
the
mesure
of
his
loue
and
his
likynge
wyth
other
cyrcumstaunces
/
¶
How
pryde
in
heretykes
is
dedely
synne
/
Caplm
lviii
AN
heretyke
synneth
dedely
in
pryde
.
for
he
chesyth
his
reste
&
his
delyte
in
his
owne
opinyon
and
in
his
owne
sayeng
/
for
he
weneth
that
it
is
soth
/
whyche
opinyon
or
sayenge
is
ayenst
god
&
holy
chyrche
/
and
therfore
synneth
he
in
pryde
dedely
for
he
louyth
hymself
and
his
owne
wyll
&
witt
soo
moche
that
though
it
be
openly
ayenst
the
ordynaunce
of
holy
chyrche
he
wyll
not
leue
it
but
rest
him
therin
as
in
sothfasnes
▪
and
soo
makyth
he
it
his
god
/
but
he
begyleth
hymselfe
/
For
god
&
holy
chyrche
arn
soo
onyd
&
acorded
togyder
that
who
soo
dooth
ayenst
that
one
he
dooth
ayenst
bothe
/
And
therfore
he
that
sayth
he
louyth
god
and
kepith
his
biddynges
/
and
dispiseth
holy
chyrche
.
and
setteth
at
noughte
the
lawes
&
the
ordinaunces
of
it
made
by
the
hede
and
the
souerayne
in
gouernaunce
of
all
crysten
men
/
he
lyeth
he
chesyth
not
god
.
but
he
chesyth
the
loue
of
hymselfe
contrary
to
the
loue
of
god
/
and
soo
he
synneth
dedely
/
And
in
that
he
weneth
moost
to
pleyse
god
he
moost
dysplesyth
hym
/
for
he
is
blynde
and
wyll
not
see
/
Of
this
blyndnes
and
this
fals
resting
of
an
heretyke
in
his
owne
felyng
spekith
the
wyse
man
thus
/
Est
via
que
videtur
homini
recta
/
et
nouissima
eius
ducunt
ad
mortem
.
¶
How
pryde
in
ypocrytes
is
dedely
synne
/
Caplm
lix
.
THe
ypocryte
also
synneth
dedely
in
pride
/
He
is
an
ypocrite
that
cheseth
vayne
Ioye
of
hymself
.
as
the
rest
and
the
full
delyte
of
herte
vpon
this
maner
of
wise
/
whan
a
man
dooth
many
maner
of
good
dedes
bodily
and
ghostly
and
thenne
is
put
to
his
mynde
by
suggestōn
of
the
enmye
beholdyng
of
hymselfe
and
of
his
good
dedes
/
Howe
good
how
holy
he
is
how
worthy
in
mennes
dome
/
and
how
highe
in
goddis
syghte
abouen
other
men
.
he
perceyueth
this
stiryng
and
receyueth
it
wylfully
/
for
he
weneth
it
be
gode
and
of
god
in
as
moche
as
it
is
soth
for
he
dooth
thyse
gode
dedes
better
than
other
men
And
whan
it
is
receyued
thus
by
assent
of
his
wyll
as
good
yere
ryseth
of
it
alone
and
a
delyte
in
his
herte
of
hymselfe
that
he
soo
moche
grace
hath
that
it
rauyssheth
his
mynde
oute
of
all
other
thoughtes
bothe
ghostly
and
flesshly
for
the
tyme
&
settyth
it
in
vayne
Ioye
of
hymselfe
as
in
a
reste
of
his
herte
/
Thys
rauysshyng
in
ghostly
pryde
is
delectable
/
and
therfore
he
kepyth
it
holdeth
it
and
noryssheth
it
as
moche
as
he
may
For
this
loue
and
vayne
delyte
he
prayeth
and
waketh
.
he
fasteth
and
wereth
the
hayre
/
and
dooth
other
afflyccyons
.
and
all
this
greueth
hym
but
lityll
/
He
loueth
he
thanketh
god
somtime
with
his
mouthe
/
and
somtyme
wryngeth
a
tere
oute
of
his
eye
:
and
thenne
he
thynketh
all
saaf
ynough
/
But
sothly
all
this
is
for
loue
of
hymselfe
whiche
he
cheseth
and
receyueth
as
it
were
loue
and
Ioye
in
god
/
and
in
that
is
all
the
synne
/
He
chesyth
not
synne
wylfully
as
for
synne
/
but
he
che●yth
this
delyte
and
Ioye
that
he
felyth
for
god
/
as
the
reste
of
his
soule
the
whyche
is
synne
wythouten
displesyng
or
ayen
stondyng
of
wyll
/
For
he
weneth
it
were
a
Ioye
in
god
/
and
it
is
not
soo
.
and
therfore
synneth
he
dedely
/
Iob
saith
thus
of
an
ypocrite
/
Gaudium
ypocrite
ad
instar
puncti
/
Si
ascenderit
in
celum
superbia
eius
&
capud
eius
nubes
tetigerit
.
¶
How
stirynges
of
pryde
and
vainglory
in
good
men
been
but
veniall
synnes
/
Caplm
lx
NEuertheles
a
man
or
woman
whyche
disposyth
hym
to
lyue
contemplatyf
/
yf
it
be
soo
that
he
forsake
hym
selfe
as
in
wyll
/
and
offre
hym
holy
to
god
wyth
a
full
generall
wyll
that
he
wold
not
synne
in
pryde
wyttyngly
:
ne
haue
Ioye
in
hymselfe
wylfully
but
oonly
in
god
yf
he
cowde
and
myghte
/
And
after
this
full
wyll
offred
to
god
he
felyth
many
stirynges
of
vaynglory
/
and
delyteth
in
hem
for
the
tyme
for
he
perceyueth
hem
not
.
This
likyng
is
but
venyall
synne
and
namly
yf
it
be
soo
that
whan
he
comyth
to
hymselfe
he
repreuyth
hymself
and
ayenstondeth
this
stiryng
wyth
displesyng
of
wyll
/
and
askyth
mercy
and
helpe
of
god
/
Thenne
the
likyng
whiche
before
was
synne
/
out
lorde
of
his
mercy
soone
forgyueth
it
/
And
yet
he
shall
haue
mede
for
his
goode
traueyle
in
the
ayenstondyng
/
And
that
is
a
curtesye
of
oure
lorde
graunted
to
all
those
whyche
arn
specyally
his
seruauntes
and
more
homely
of
his
courte
/
as
are
alle
those
that
for
his
loue
forsaken
in
a
good
true
wyll
all
worldly
and
al
flesshly
synne
/
and
yeuen
hem
hooly
body
and
soule
vnto
his
seruyse
in
her
myghte
and
her
cunnynge
/
As
done
pryncypally
ancres
encluse
and
true
religyous
/
the
whyche
for
the
loue
of
god
and
saluacion
of
her
soules
entren
in
to
ony
religyon
approued
by
holy
chyrche
/
Or
elles
yf
it
be
soo
that
they
entren
fyrst
for
a
worldly
cause
as
for
her
bodily
sustenaunce
/
or
for
some
other
suche
/
if
they
repent
hem
and
tourne
it
in
to
a
goostly
cause
as
for
the
seruyce
of
god
/
Thyse
as
longe
as
they
kepe
this
wyll
and
pursue
it
as
they
maye
vpon
her
freelte
are
true
religyous
/
Also
what
man
or
woman
that
he
be
in
what
degree
he
be
in
holy
chirche
preste
clerke
or
lewde
man
/
wydowe
or
mayden
or
wyf
that
wyll
for
the
loue
of
god
and
saluacyon
of
his
soule
forsake
all
the
worshyppes
and
likynges
of
this
worlde
in
this
worlde
in
his
herte
truly
and
fully
betwix
god
and
hym
and
all
wylful
besynes
and
erthly
thinges
to
the
bare
nede
/
And
offre
his
wyll●nteerly
for
to
be
his
seruaunt
vpon
his
myghte
by
deuoute
prayers
and
holy
thoughtes
.
wyth
other
good
dedes
that
he
maye
doo
bodely
and
goostly
and
kepyth
his
wyll
hoole
to
god
stedfastly
/
All
thyse
arne
specyally
goddis
seruauntes
in
holy
chyrche
/
And
for
this
good
wyll
and
good
pourpoos
that
they
haue
of
the
yefte
of
god
they
shall
encrese
in
grace
and
in
charyte
here
lyuynge
/
And
they
shall
haue
for
this
specyall
wyll
a
specyall
mede
in
the
blysse
of
heuen
before
other
chosen
soules
whyche
offred
not
hooly
her
wyll
and
her
bodi
to
goddis
seruyce
/
neither
openly
ne
pryuely
as
they
dyden
/
All
thyse
whyche
I
calle
goddis
seruauntes
and
of
his
courte
more
specyall
/
yf
they
by
freelte
and
by
vnkunnyng
whan
they
fele
suche
stirynges
of
vaynglory
for
the
tyme
delyten
therin
/
and
perceyuen
it
not
for
her
reason
and
her
wytte
is
letted
by
the
likynge
that
they
fele
that
it
maye
not
see
this
stirynge
/
They
synne
not
dedely
in
this
likynge
of
vayne
glory
/
For
that
wyll
that
they
haue
generally
sette
in
her
herte
before
to
plese
god
/
and
for
to
forsake
all
maner
of
synne
yf
they
knewe
it
kepith
hem
here
in
suche
stirynges
and
in
all
other
that
comen
of
freelte
that
they
synne
not
dedely
/
And
shall
kepe
as
longe
as
the
grounde
of
that
wyll
is
kepte
hole
/
¶
How
dyuers
states
in
holy
chyrche
shall
haue
dyuers
medes
in
heuen
/
And
of
two
specyall
medes
in
heuen
/
Caplm
lxi
.
ANd
ouer
this
I
say
more
in
comforte
of
the
and
of
all
other
hauyng
the
state
of
anker
incluse
.
and
also
by
grace
o●
god
in
comforte
of
hem
all
that
entre
ony
religyon
approued
in
holy
chyrche
/
that
all
those
that
by
the
mercy
of
oure
lorde
shal
be
saaf
they
shall
haue
a
specyall
mede
and
a
synguler
worshyp
in
the
blysse
of
heuen
for
her
state
of
lyuynge
before
other
soules
that
had
not
that
state
in
holy
chyrche
though
they
ben
neuer
soo
holy
/
whyche
worshyp
is
better
than
all
the
worshyp
of
this
worlde
wythouten
comparyson
/
For
yf
thou
myghte
see
what
it
were
thou
woldest
not
for
the
worship
of
this
worlde
yf
thou
myghtest
haue
it
withouten
synne
chaunge
the
state
eyther
of
anker
or
of
religyous
.
ne
lese
that
synguler
mede
in
the
blysse
of
heuen
/
whyche
mede
is
callyd
Accydentall
mede
/
Neuerthelesse
that
other
men
mystake
not
this
that
I
saye
/
Therfore
I
shall
saye
it
more
openly
/
Thou
shalt
vnderstonde
that
there
are
two
medes
in
the
blysse
of
heuen
/
whyche
oure
lorde
gyueth
to
chosen
soules
/
The
tone
is
souereyne
and
pryncypall
/
As
is
louynge
and
knowynge
of
hym
after
the
mesure
of
charytee
gyuen
of
god
to
a
soule
lyuynge
in
dedely
flesshe
/
This
mede
is
beste
and
souereyne
for
it
is
god
hymself
/
And
it
is
comyn
to
all
the
soules
that
shollen
be
saaf
in
what
state
or
degree
that
they
ben
lyuyng
in
holy
chirche
more
or
lesse
/
after
the
quantyte
and
the
mochenes
of
her
charyte
in
his
life
what
degree
he
be
in
.
For
he
that
moost
loueth
god
in
charyte
/
he
shall
haue
moost
mede
in
the
blysse
of
heuen
/
For
he
shall
moost
loue
god
and
knowe
hym
and
that
is
the
souereyne
mede
/
And
as
for
thys
mede
it
shall
falle
that
some
maner
of
man
or
woman
/
as
a
lorde
or
a
lady
/
knyghte
/
or
squyer
/
marchaunte
/
or
plough
man·
or
what
degree
he
be
in
man
or
woman
shall
haue
more
mede
thann
some
preste
/
or
frere
/
monke
/
or
chanon
/
or
anker
incluse
/
And
why
?
Soothly
for
he
loued
god
more
in
charyte
/
An
other
mede
there
is
/
that
is
secundary
whyche
our
lorde
gyueth
for
specyall
good
dedes
that
a
man
dooth
wylfully
ouer
that
he
is
bounden
to
/
Of
thre
dedes
pryncypall
doctours
of
holy
chyrche
maken
mynde
/
Of
marterdome
.
prechynge
.
and
manhode
/
Thyse
thre
werkes
as
for
an
excellence
in
as
moche
as
they
passen
all
other
shull
haue
specyall
mede
whyche
they
callen
aureole
.
And
that
is
nought
elles
but
a
synguler
worship
and
specyall
token
ordeyned
of
god
in
rewarde
of
that
specyall
dede
byfore
other
men
/
that
dyde
not
soo
ouer
the
souereyne
mede
of
loue
of
god
/
●hyche
is
comyn
to
hym
and
to
all
other
/
Ryght
soo
it
is
of
al
other
specyall
good
dedes
/
the
whiche
yf
they
ben
done
soothfastly
arne
specyally
acceptable
to
the
syghte
of
god
/
and
in
the
dome
of
holy
chirche
they
arne
excellent
/
As
arne
enclosynge
of
ankers
doon
by
the
auctoryte
of
holy
chyrche
/
Also
entrynge
in
to
ony
religyon
approued
.
And
the
streyghter
that
the
relygion
is
the
more
excellent
is
the
dede
in
the
dome
of
holy
chyrche
/
Also
after
thyse
and
byneth
thyse
the
takynge
of
the
order
of
preste
eyther
for
cure
of
mennes
soules
/
and
for
to
mynister
the
sacramentes
of
holy
chyrche
/
Or
elles
for
synguler
deuocyon
to
pleyse
god
and
profyten
her
euen
crysten
by
the
sacryfyse
of
the
precyous
body
of
our
lorde
Ihesu
cryste
/
Sothly
they
arne
specyall
dedes
/
and
excellent
openly
shewed
in
the
dome
of
holy
chyrche
/
and
in
the
syghte
of
our
lorde
/
whan
they
arne
done
sothfastly
for
god
they
arne
excellent
/
and
they
shullen
haue
specyall
mede
eche
man
in
his
degree
in
the
blysse
of
heuen
/
The
state
of
bysshoppe
and
prelate
is
abouen
all
thyse
dedes
as
for
thys
accydentall
mede
/
That
this
is
soth
it
s●
myth
by
holy
wrytte
where
it
sayth
thus
in
the
prophete
Danyel
/
Tu
autem
vade
ad
tempus
prefinitum
et
requiesces
●t
stabis
in
sorte
tua
in
fine
dierum
/
This
is
for
to
saye
thus
moche
/
The
angell
whan
he
had
shewed
to
Danyel
the
pryuytees
of
god
he
sayd
to
hym
thus
/
Goo
thou
to
the
reste
of
thy
bodily
dethe
/
and
thou
shalte
stonde
in
thy
sorte
as
a
prophete
atte
the
laste
daye
/
And
sothly
as
Danyell
shall
stonde
as
a
prophete
at
the
laste
daye
of
dome
and
haue
the
worship
and
the
excellence
of
a
prophete
ouer
the
souereyn
blessyd
mede
of
loue
and
sighte
of
god
/
Ryght
soo
shalte
thou
stonde
as
an
anker
in
that
sorte
/
&
a
religyous
in
the
sorte
of
relygyon
And
so
of
other
excellent
dedes
/
and
haue
a
synguler
worship
passynge
other
men
at
the
daye
of
dome
/
¶
A
shorte
stirynge
to
mekenes
and
to
charytee
/
Caplm
lxii
.
NOw
by
thyse
wordes
thou
maye
yf
thou
wolte
trowe
hem
/
conceyue
comforte
for
thy
degree
of
liuynge
/
and
also
matere
of
mekenes
/
For
though
it
be
soo
that
thou
shalte
haue
soo
moche
mede
specyally
for
thy
state
of
liuyng
yf
thou
be
saaf
/
Neuertheles
it
may
be
that
there
is
many
a
wyf
and
many
worldlyche
woman
shall
be
nerer
god
than
thou
/
and
more
shall
loue
god
and
better
knowe
hym
than
thou
shalt
:
for
all
thy
state
/
And
that
oughte
to
be
a
shame
for
the
but
if
thou
be
bisye
for
to
gete
loue
and
charite
as
fully
and
as
perfytly
as
a
worldely
man
or
woman
/
For
yf
thou
maye
haue
as
moche
charytee
of
the
gyfte
of
god
as
he
or
she
hathe
that
dwellyth
stylle
in
worldly
besynes
/
thou
shalt
haue
as
moche
of
the
souereyn
mede
as
he
shal
.
And
thou
shal
ouer
that
for
that
state
whiche
thou
hast
taken
haue
a
singuler
mede
and
a
worshyp
whiche
he
shall
not
haue
/
Thenne
yf
thou
wyll
doo
well
meke
thyselfe
and
forgete
thy
state
as
it
were
ryght
noughte
For
it
is
soth
.
by
it selfe
it
is
ryght
noughte
/
And
that
thy
desyre
be
and
thy
besynes
for
to
destroye
synnes
/
and
for
to
gete
charite
&
mekenes
&
other
ghostly
vertues
/
for
therin
lyeth
al
/
¶
How
a
man
shal
knowe
how
moche
pryde
is
in
hym
/
Caplm
lxiii
.
I
Haue
nyghe
forgoten
this
ymage
/
But
now
I
tourne
ayen
therto
/
yf
thou
wyll
wite
how
moche
pryde
is
therin
/
Thou
maye
yet
assaye
thyself
thus
/
Loke
now
wysely
/
&
flater
not
thyself
/
yf
louynge
praysynge
or
worshypping
.
or
flesshly
fauour
of
worldly
men
or
of
other
be
likynge
to
thyne
hert·
and
torne
it
to
vayne
gladnes
&
well
payeng
of
thiselfe
/
Thynke
stylly
in
thyne
herte
that
men
sholden
prayse
thy
lyfe
/
rewarde
thy
speche
more
than
of
other
/
And
also
on
contrary
wyse
/
yf
it
be
soo
that
men
repreue
the
/
and
setten
the
att
nought
/
Holde
the
but
a
fole
or
an
ypocryte
/
or
yf
they
sclaunder
the.
or
speke
euyll
of
the
falsly
/
or
in
ony
other
waye
that
they
disease
the
vnskylfully
/
And
for
thy
thou
felyst
in
thyne
hert
a
greuous
heuynes
ayenst
hem
/
and
a
grete
rysyng
in
thyne
herte
wyth
ayenstondyng
for
to
suffre
ony
shame
or
vylanye
in
the
syghte
of
the
worlde
/
If
it
be
thus
wyth
the
it
is
a
token
that
there
is
moche
pride
in
this
derke
ymage
seme
thou
neuer
soo
holy
in
the
syghte
of
men
/
For
though
thyse
stirynges
ben
not
but
lityll
and
venyall
/
neuertheles
they
shewen
well
that
there
is
moche
pryde
hydde
in
the
grounde
of
thyne
herte
/
as
the
fore
dareth
in
his
denne
/
Thyse
styrynges
wyth
many
moo
●●●●ngen
oute
of
this
ymage
so
moche
that
thou
may
vnnethes
doo
ony
good
dede
but
it
shall
be
medled
with
some
pryde
or
vayne
delyte
in
thyself
/
And
soo
wyth
thy
pryde
thou
defowlest
all
thy
good
dedes
/
and
makyth
hem
loothsom
in
the
syghte
of
thy
lorde
/
I
saye
not
that
they
are
lost
.
for
they
are
medled
wyth
this
pryde
/
But
I
say
that
they
are
not
soo
pleysaunt
to
thy
lorde
as
they
sholde
be
yf
they
were
symple
and
truly
roted
in
the
vertue
of
mekenes
/
And
therfore
yf
thou
wylte
haue
clennes
of
herte
.
for
to
come
to
the
loue
of
god
/
the
behoueth
not
oonly
flee
the
rest
of
thin
herte
in
vain
glory
by
wylfull
assentyng
to
pryde
/
and
also
the
recheles
●ykyng
therin
of
thy
freelte
yf
it
be
ayenst
thy
wyll
/
But
also
the
felynge
of
thy
pryde
thou
shalt
flee
and
eschew
as
moche
as
thou
maye
/
But
that
thou
mayst
not
doo
but
yf
thou
be
full
quycke
and
redy
abowte
the
kepyng
of
thyne
herte
/
as
I
shall
telle
after
/
¶
Of
Enuye
and
yre
and
of
her
braunches
/
And
how
in
stede
of
synne
mannis
persone
is
ofte
hated
/
Caplm
lxiiii
TOurne
this
ymage
vp
soo
wwne
/
And
loke
wel
therin
.
and
thou
shalte
fynde
two
membres
of
enuye
and
yre
fastenyd
therto
/
with
many
dyuers
braunches
spryngyng
oute
of
theym
/
The
whyche
letten
loue
and
charyte
/
the
whiche
thou
sholdest
haue
to
thyn
euen
crysten
/
The
braunches
of
yre
and
enuye
are
thyse
/
Hatrede
.
euyll
suspecion
/
fals
and
vnskylfull
demynge
/
malecolye
risyng
of
herte
ayenst
hem
/
dyspisyng
and
vnkyndnes
.
and
bachityng
:
and
myssayenge
/
vnskylfull
blamyng
/
myslikyng
.
anguisshe
.
and
heuynes
ayenste
hem
that
dispisen
the
or
speke
ony
euyll
of
the·
or
ayenst
the
A
gladnes
of
her
disese
/
a
felnes
ayenst
synful
men
and
other
that
wylle
not
doo
as
the
thynketh
they
shold
doo
wyth
grete
desyre
of
thyne
herte
vnder
colour
of
charyte
&
ryghtwysnesse
that
they
were
well
punysshed
and
chastysed
for
her
synne
/
This
stiryng
semyth
good
/
Neuertheles
yf
thou
ransake
it
well
thou
shalt
fynde
it
more
somtyme
flesshly
ayenst
the
persone
than
ghostly
ayenst
the
synne
/
Thou
shalt
loue
the
man
be
he
neuer
soo
synfull
/
and
thou
shalt
hate
the
synne
in
eche
man
what
he
be
/
Many
are
begyled
in
this
/
for
they
sett
the
bytter
in
stede
of
the
swete
.
and
taken
derknes
in
the
stede
of
lyghte
ayenst
the
prophete
sayeng
/
Ve
vobis
que
dicitis
malum
bonum
&
bonum
malum
ponentes
lucem
tenebras
&
amarum
dulce
.
¶
That
it
is
maystry
to
loue
mennes
persones
and
wysely
hate
her
synnes
/
Caplm
lxv
IT
is
noo
maystry
for
to
wake
&
faste
tyll
thyn
hede
ake
.
ne
for
to
renne
to
Rome
&
to
Iherusalem
vpon
thy
thy
bare
fete
/
ne
for
to
sterte
aboute
&
preche
.
as
yf
thou
woldest
torne
all
men
by
thy
prechyng
/
Ne
it
is
no
mayst●●
for
to
make
chirches
or
chapels
:
for
to
fede
poor
men
&
make
hospitals
.
but
it
is
a
maistry
a
man
to
loue
his
euencristen
in
charite
&
wisely
hate
the
synne
of
hym
&
loue
the
man
/
For
though
it
be
soo
that
al
thise
dedes
before
sayd
are
gode
in
hemself
.
neuertheles
they
are
comyn
to
good
men
and
to
bad
/
for
eche
man
myghte
doo
hem
yf
that
he
wolde
&
had
wherof
/
And
for
thy
for
to
doo
that
eche
man
may
doo
I
holde
it
no
maistry
/
But
for
to
loue
his
euen
crysten
in
charyte
&
hate
his
synne
.
may
noo
man
it
doo
but
oonli
good
men
whiche
haue
it
of
the
yefte
of
god
and
not
of
her
traueile
.
¶
That
for
the
same
dedes
dyuers
men
shall
haue
dyuers
medes
Caplm
lxvi
.
A
Good
man
for
the
loue
of
god
fasteth
waketh
.
gooth
on
pilgrymage
/
and
forsakyth
all
the
likynges
of
the
worlde
sothfastly
in
his
herte
wythouten
feynynge
/
he
shall
haue
his
mede
in
the
blysse
of
heuen
/
And
an
ypocrite
for
vaynglori
of
hymself
dooth
the
same
dedes
/
and
receyueth
his
mede
here
/
Also
a
very
precher
of
goddis
worde
fulfylled
of
charyte
&
of
mekenes
sent
of
god
and
of
holy
chirche
receyued
yf
he
preche
and
teche
goddis
worde
/
he
shall
haue
a
specyall
mede
of
god
/
that
is
the
aureole
for
his
prechyng
/
An
ypocryte
or
an
heretyke
that
hath
noo
mekenes
ne
charytee
.
ne
arne
sende
of
god
nor
yet
of
holy
chyrche
/
yf
they
preche
they
haue
her
mede
here
/
Also
a
good
man
in
wordly
state
for
loue
of
god
makyth
many
chyrches
/
chapelles
.
abbeys
.
hospytals
/
and
dooth
many
other
good
dedes
of
mercy
/
he
shall
haue
his
mede
in
the
blysse
of
heuen
/
not
for
the
dede
in
it selfe
/
but
for
the
good
will
&
the
charyte
that
he
hath
of
the
yeft
of
god
for
to
doo
tho
good
dedes
/
An
other
man
for
vanytee
of
hymselfe
and
worshyp
and
pleysyng
of
the
worlde
.
and
for
his
owne
name
dooth
the
same
good
dedes
and
hath
his
mede
here
/
The
cause
is
in
all
thyse
that
the
tone
hath
charyte
and
the
tother
none
whiche
is
one
and
whiche
is
other
our
lorde
knowith
and
none
but
he
/
¶
That
all
mennes
good
dedes
shall
be
aproued
that
hathe
liknes
of
good
.
saaf
the
opyn
heretike
and
the
cursyd
man
.
Caplm
lxvii
.
ANd
therfore
we
sholde
loue
and
worship
al
men
in
our
hertes
.
&
aproue
examyn
&
receyue
all
her
dedes
that
haue
the
lyknesse
of
goodnes
though
the
doers
in
goddis
syght
ben
bad
saue
of
the
opyn
heretyke
and
of
the
opyn
cursed
man
/
Of
thise
two
specyally
we
shall
flee
and
eschewe
the
presence
&
the
cōminyng
wyth
hem
/
And
we
shal
reproue
and
refuse
her
dedes
seme
they
neuer
soo
good
as
longe
as
they
arne
rebell
to
god
&
holy
chyrche
/
As
yf
a
worldly
cursed
man
make
a
chyrche
or
fede
poor
men
thou
maye
sykerly
holde
it
nought
and
deme
it
as
it
is
/
Also
yf
an
opyn
heretyke
whyche
is
rebell
to
holy
chyrche
preche
&
teche
/
though
he
conuerte
a
hundred
thousande
soules
/
holde
the
dede
as
to
hymself
ryght
nought
/
For
thyse
men
are
opynly
out
of
charyte
/
wythout
whyche
is
all
noughte
that
a
man
dooth
/
¶
That
noo
good
dede
maye
make
men
saaf
wythoute
charyte
/
And
that
charyte
fele
they
only
that
been
meke
/
ca
lxviii
ANd
therfore
it
is
a
grete
maistry
a
man
to
cun
loue
his
euen
crysten
in
charyte
/
All
this
sayeng
may
be
openly
proued
by
saynt
poulis
wordes
thus
/
Si
linguis
hominum
loquar
&
angelorum
/
caritatem
non
habuero
.
nichil
sum
/
Et
si
habuero
omnem
fidem
ita
vt
montes
transferam
.
¶
How
a
man
shal
wyte
how
moche
wrath
&
enuye
is
hyd
in
the
grounde
of
his
herte
/
Caplm
lxix
.
NOw
tourne
yet
ayen
to
this
ymage
yf
thou
wolt
assay
how
moche
yre
&
enuye
is
hidde
in
thyn
herte
that
thou
felyst
not
/
Loke
well
and
beholde
thyself
wysely
whan
suche
stirynges
of
yre
&
enuye
ayenst
thyn
euen
crysten
spryngen
oute
of
thyn
herte
/
The
more
styred
that
thou
arte
by
malencoly
bytter
or
wycked
wyll
ayenst
hym
.
the
more
is
this
ymage
in
the
/
For
the
more
thou
grutchest
by
inpacyence
eyther
ayenste
god
for
ony
trybulacyon
or
syknes
or
other
bodily
disese
sente
of
god
/
or
ayenst
thyn
euen
cristen
for
oughte
that
he
dooth
ayenst
the
/
the
lesse
is
the
ymage
of
Ihesu
refourmed
in
the.
I
saye
not
that
suche
grutchynges
or
flesshly
angrynes
am
dedely
synnes
/
but
I
saye
that
they
letten
the
clennes
of
herte
and
pees
of
conscyence
that
thou
maye
not
haue
full
charyte
by
the
whiche
thou
sholdest
come
to
lyf
contemplatyf
/
For
that
ende
is
the
purpoos
of
all
my
sayeng
.
that
thou
sholdest
not
oonly
clense
thyn
herte
fro
dedely
synnes
:
but
also
fro
venyall
as
moche
as
thou
myghtest
.
And
that
the
grounde
of
synne
myghte
by
grace
of
Ihesu
cryst
somwhat
be
slecket
in
the
/
¶
By
what
tokens
thou
shalt
know
yf
thou
louest
thyn
enmye
/
And
what
ensample
thou
shalt
take
of
cryst
for
to
loue
hym
/
Caplm
lxx
FOr
though
it
be
soo
that
thou
felyst
none
euyll
ayenst
thyn
euen
crysten
for
a
tyme
/
yet
arte
thou
not
syker
that
the
grounde
of
yre
is
quenched
in
the
/
ne
yet
arte
thou
not
lorde
of
the
vertue
of
charyte
/
For
suffre
hym
towche
the
a
lityll
by
angry
or
a
shrewde
worde
/
&
thou
shalt
fele
anone
yf
thyne
hert
be
yet
made
hole
by
fulnes
of
charyte
/
The
more
thou
arte
styred
&
euyll
willed
ayenst
the
persone·
the
ferder
arte
thou
fro
charyte
/
And
yf
thou
nought
be
styred
ayenst
the
persone
.
neyther
by
angry
chere
outwarde·
ne
by
noo
preuy
hate
in
thy
herte
for
to
dispyse
&
deme
hym
or
for
to
set
hym
at
noughte
.
but
the
more
shame
or
vylanye
he
dooth
to
the
in
worde
or
in
dede
the
more
pyte
&
compassion
thou
hast
of
hym
.
as
thou
woldest
haue
of
a
man
that
were
out
of
his
mynde
/
And
the
thinkyth
thou
canst
not
fynde
in
thyn
herte
for
to
hate
hym
.
for
loue
is
soo
gode
in
hymself
/
but
praye
for
hym
&
helpe
hym
.
and
desiryng
his
amendyng
/
not
oonly
wyth
thy
mouth
as
ypocrytes
can
doo
.
but
wyth
affeccyon
of
loue
in
thyn
herte
/
thenne
haast
thou
perfite
charite
to
thyn
euen
crysten
/
This
charyte
had
saynt
stephen
perfitly
whan
he
prayed
for
hem
that
stoned
him
to
dede
/
This
charite
counseyled
cryst
to
those
that
wold
be
his
perfite
folowers
whan
he
said
thus
/
Diligite
inimicos
vrōs
vn̄facite
hiis
qui
oderunt
vos
/
&
c·
¶
How
a
man
shall
knowe
how
moche
couetyse
is
hidde
in
his
herte
/
Caplm
lxxi·
LIfte
well
vppe
this
ymage
and
loke
well
abowte
.
and
thou
shalt
mowe
see
couetyse
and
loue
of
erthly
thynges
occupye
a
grete
partye
of
this
ymage
.
though
it
seme
lityl
Thou
hast
forsaken
rychesse
and
moche
hauour
of
this
worlde
/
and
art
spered
in
a
dongeon
/
but
hast
thou
forsaken
clenly
the
loue
of
all
this
/
I
hope
not
yet
/
It
is
lesse
maystry
for
to
forsake
worldly
good
than
to
forsake
the
loue
of
it
/
Perauenture
thou
hast
not
forsaken
thy
couetyse
/
but
thou
hast
chaunged
it
fro
grete
thynges
in
to
smale
/
as
fro
a
pownde
vnto
a
peny
/
and
fro
a
siluer
pece
vnto
a
disshe
of
an
halfpeny
This
is
a
symple
chaunge
/
thou
arte
noo
good
marchaunt
/
Thyse
ensamples
arn
chyldisshe
/
neuertheles
they
betoken
more
/
If
thou
trowe
not
me
assaye
thyself
/
If
thou
haue
loue
and
delite
in
the
hauyng
&
holdyng
of
ony
thyng
that
thou
hast
suche
as
it
is
/
wyth
the
whiche
loue
thou
fedest
thyn
herte
for
a
tyme
Or
yf
thou
haue
desire
&
yernyng
for
to
haue
some
thyng
that
thou
haste
not
/
wyth
whyche
desire
thyn
herte
is
traueyled
&
stourbled
by
vnskylfull
belynesse
that
the
clene
desire
of
vertu
&
of
god
maye
not
rest
therin
/
this
is
a
token
that
there
is
couetise
in
this
ymage
/
And
yf
thou
wolte
assaye
better
/
loke
yf
ony
thyng
that
thou
hast
be
taken
awaye
fro
the
by
maystry
or
by
borowyng
.
or
by
ony
other
wise
.
and
thou
maye
not
gete
it
ayen
/
and
for
thy
thou
arte
disesed
angred
&
trowbled
in
thyn
herte
bothe
for
thou
wantest
that
thyng
that
thou
woldest
haue
/
and
maye
not
haue
it
/
and
also
ayenste
hym
that
hath
it
thou
arte
styred
for
to
stryue
&
chyde
wyth
hym
for
he
myghte
restore
the
ayen
&
wyll
not
/
this
is
a
token
that
thou
louest
worldly
goodes
/
For
thus
done
worldly
men
/
whan
her
good
&
her
rychesse
is
taken
fro
hem
they
arn
heuy
sory
angry
and
chidynge
&
striuyng
ayenst
hem
that
haue
it
openly
by
worde
&
by
dede
/
but
thou
doost
all
this
in
thyn
hert
pryuely
where
god
seeth
and
yet
thou
art
in
more
defawte
than
a
worldly
man
.
For
thou
hast
forsaken
in
lyckenes
the
loue
of
worldly
thynges
/
but
a
worldly
man
hath
not
so
/
and
therfore
he
is
exscused
though
he
stryue
and
pursue
for
his
goodes
by
lawfull
wayes
for
to
haue
hem
ayen
/
But
now
sayest
thou
that
the
behoueth
for
to
haue
thy
necessaryes
of
suche
thynges
as
longen
to
the
as
well
as
a
worldly
man
/
I
graunte
well
therto
/
but
thou
sholde
not
loue
it
for
it self
/
ne
likyng
haue
in
the
holdyng
ne
in
the
kepyng
/
ne
sorowe
ne
heuynesse
fele
in
the
lesyng
or
in
the
withdrawyng
of
it
/
For
as
saynt
gregory
sayth
/
Asmoche
sorow
as
thou
hast
in
lesyng
of
a
thing
.
¶
How
a
man
shall
knowe
whan
he
synneth
not
in
etynge
&
drynkyng
/
and
whan
he
synneth
venyally
/
and
whan
dedely
/
Caplm
lxxii
.
YEt
maye
thou
see
more
in
this
ymage
though
it
be
derke
.
and
that
is
flesshli
loue
to
thiself
.
in
glotenye
accidie
and
lecherye
/
Thise
flesshly
likynges
maken
a
man
full
bestly
and
ferre
fro
the
inly
sauour
of
the
loue
of
god
.
and
fro
the
clere
syghte
of
ghostly
thynges
/
But
now
sayest
thou
.
Syth
the
behoueth
nedelynges
ete
&
drynke
and
slepe
.
and
that
may
thou
not
doo
wythouten
likyng
/
therfore
the
thynkyth
this
lykynge
is
noo
synne
/
As
vnto
this
I
saye
.
that
yf
thou
kepe
in
etynge
or
drynkynge
and
in
other
nedefull
thynges
of
thy
body
mesure
in
thy
nede
/
and
thou
receyuest
noo
more
likynge
than
kynde
askyth
/
And
alle
this
thou
doost
for
ghostely
delite
whiche
thou
felyst
in
thy
soule
/
I
graunte
the
forsothe
that
thou
thenne
synnest
ryght
nought
therin
/
for
thenne
can
thou
well
ete
&
slepe
/
Sothly
and
wythouten
doubte
I
am
full
ferre
fro
that
knowyng
and
ferd
fro
the
werchynge
/
For
to
ete
I
haue
by
kynde
/
but
to
cunne
ete
I
maye
not
but
by
the
grace
of
god
.
Saynt
poul
had
by
grace
this
cunnyng
as
he
sayth
hymself
thus
/
Vbique
&
in
oimbus
institutus
sum
.
scio
saciari
&
esurire
/
habun
dare
&
penuriam
pati
.
¶
How
the
grounde
of
lecherie
shold
be
destroyed
with
ghostli
traueyle
&
wyth
bodily
/
Caplm
lxxiii
.
BVt
this
traueyle
ayenst
the
grounde
of
lecherie
shal
be
goostly
/
as
by
prayers
&
ghostly
vertues
.
and
not
by
bodily
penaunce
.
For
wyte
thou
well
that
yf
thou
fast
&
wake
&
scourge
thyselfe
/
and
doo
all
that
thou
can
/
thou
shalt
neuer
haue
the
clennes
&
the
chastite
wythout
the
yefte
of
god
&
the
garce
of
mekenes
/
Thou
sholdest
sooner
slee
thyselfe
than
thou
sholdeste
slee
flesshly
stirynges
&
felynges
of
lust
&
lecherie
either
in
thyn
herte
or
in
thy
flesshe
by
ony
bodily
penaunce
/
But
by
the
grace
of
Ihesu
in
a
meke
soule
the
grounde
maye
be
moche
stopped
&
destroyed
.
and
the
sprynge
maye
be
moche
dryed
/
And
that
is
very
chastite
in
body
&
in
soule
/
On
the
same
manere
may
be
said
of
pride
&
of
couetise
and
of
suche
other
.
for
thou
myghte
lyue
yf
thou
were
not
prowde
ne
couetous
/
And
therfore
thou
shalt
destroye
all
the
felynges
of
hem
asmoche
as
thou
maye
/
But
in
glotenye
thou
shalt
ryse
&
smyte
awaye
the
vnskylfull
stirynges
.
and
saue
the
grounde
hole
/
¶
That
a
man
sholde
be
besye
to
put
awaye
all
stirynges
of
synne
/
but
more
besye
of
ghostly
synnes
than
of
bodily
Caplm
lxxiiii
ANd
therfore
he
that
ryseth
ayenst
the
felyng
of
flesshly
likynge
in
mete
and
drynke
more
fully
and
more
sha●ply
than
of
pryde
or
couetyse
/
whyche
for
they
semen
fayr
aren
not
lyghtely
reproued
/
Or
of
Enuye
.
or
of
Lecherye
/
I
saye
that
he
is
halfe
blynde
/
for
he
seeth
not
yet
ghostly
vnclennes
/
As
of
pryde
and
enuye
how
fowle
it
is
in
goddis
sighte
/
I
hope
yf
a
man
myght
see
wyth
his
eye
ghostly
how
foule
pryde
and
couetyse
arne
in
the
syghte
of
god
/
and
how
contrarye
to
hym
/
He
sholde
more
loth
a
styryng
of
pryde
and
the
vayne
lykynge
of
it
/
And
also
he
sholde
the
more
agryse
and
ryse
ayenst
that
euyll
wyll
of
enuye
or
yre
to
his
euen
crysten
than
many
a
styryng
or
lykyng
eyther
of
glotenye
or
of
lecherye
/
Neuertheles
all
men
wenen
not
soo
/
For
comynly
men
arn
more
eschewe
for
to
fele
a
styryng
of
flesshly
synne
/
and
haue
for
it
more
sorowe
and
heuynesse
than
for
the
grete
likynges
in
vayne
glory
or
in
other
ghostly
synnes
/
But
they
arn
not
wise
/
For
yf
they
wyll
vnderstonde
holy
writte
&
doctours
sawes
therof
/
they
sholden
fynde
as
I
saye
/
whiche
I
ne
maye
ne
wyll
reherse
now
/
I
wyll
not
exscuse
hem
that
fallen
in
likynges
of
glotenye
and
lecherye
that
they
synne
not
/
For
I
wote
well
that
all
the
spyces
of
hem
arn
synne
more
or
lesse
after
the
mesure
of
the
luste
of
the
synne
and
other
lykynges
wyth
wylfull
cyrcumstaunces
/
But
I
wolde
that
thou
knewe
and
charged
all
/
ylke
a
synne
as
it
is
/
more
the
more
/
as
arn
ghostli
synnes
/
lesse
the
lesse
arn
as
flesshly
synnes
.
And
yet
shall
thou
neuertheles
hate
and
flee
all
both
bodily
&
ghostly
vpon
thy
myghte
/
For
wyte
thou
wel
that
flesshly
desires
and
vnskylfull
likynges
in
mete
&
drynke
/
Or
ony
likynges
that
longen
to
the
body
passynge
resonable
nede
.
though
thei
ben
not
alwaye
grete
synnes
to
hym
that
is
in
charyte
/
neuerthelesse
to
a
soule
that
desyreth
clennes
and
ghostly
felyng
of
god
they
arn
full
heuy
paynfull
and
bitter
and
moche
for
to
eschewe
.
For
the
spiryte
maye
not
fele
his
kyndly
sauour
with
in
.
tyll
the
flesshe
haue
loste
his
bestly
sauour
wythouten
/
¶
That
hunger
and
other
bodily
paynes
letteth
moche
goostly
werchynge
/
Caplm
lxxv·
ANd
therfore
yf
thou
wolt
come
to
clennes
of
herte
the
behouyth
ayenstonde
vnskylfull
stiryng
of
flesshly
desyres
/
But
ayenst
the
grounde
thou
shalt
not
ryse
.
as
I
haue
sayde
before
/
For
the
grounde
of
it
is
nede
.
as
kyndely
hunger
whiche
thou
shal
nedelynges
fele
and
tent
therto
in
tyme
/
and
helpe
thyself
ayenst
it
by
medicyne
of
mete
.
as
thou
woldest
helpe
thiself
resonable
ayenst
a
bodily
syknes
/
that
thou
myght
more
freely
serue
god
bothe
bodily
&
ghostly
/
For
wyte
thou
well
what
man
or
woman
that
shall
be
occupyed
ghostly
in
thoughtes
:
vnskylfull
payne
or
hunger
wylfully
taken
or
bodily
syknes
in
the
stomake
or
in
the
hede
/
or
in
other
partye
of
the
body
for
the
defawte
of
gode
rulyng
of
hymself
.
by
tomoche
fastyng
.
or
by
ony
other
wyse
/
shall
moche
lette
the
spiryte
/
and
moche
hynder
hym
fro
the
knowyng
&
beholdynge
of
ghostly
thynges
/
but
yf
he
haue
the
more
grace
/
For
thoughe
it
be
soo
that
bodily
payne
/
either
of
penaunce
or
of
syknesse
or
elles
bodily
occupacyon
somtyme
letteth
not
the
feruour
of
loue
to
god
in
deuocyon
/
but
ofte
encreasyth
it
/
Neuertheles
I
hope
that
it
lettith
the
feruour
of
loue
in
contemplacyon
the
whyche
maye
not
be
hadde
ne
felyd
sadly
but
in
reste
of
body
&
of
soule
/
¶
What
Remedye
a
man
shall
vse
ayenst
defawte
made
in
etynge
or
drynkyng
/
Caplm
lxxvi
.
FOr
thy
doo●
thou
skylfully
that
longeth
to
the
/
and
kepe
thy
bodily
kynde
vpon
reison
/
and
suffre
god
thenne
sende
what
he
wyll
hele
or
syknesse
/
take
it
gladly
/
and
grutche
not
ayenst
god
wylfully
/
Do
thou
as
I
saye
:
take
thy
mete
as
it
commyth
/
And
ordeyne
for
it
yf
nede
be
vppon
reason
/
And
take
it
gladly
as
for
nede
/
But
be
wel
waar
of
lust
that
commyth
wyth
nede
/
●schewe
to
moche
as
well
as
to
lityll
And
soo
whan
thou
haste
done
/
and
thenne
it
commyth
to
thy
mynde
the
bytynge
of
conscyence
that
thou
haste
eten
tomoche
/
And
soo
thenne
begynnest
for
to
tary
the
/
and
drawe
to
ouer
moche
byttyrnesse
/
Lyfte
vp
the
desyre
of
thyne
herte
to
thy
good
lorde
Ihesu
/
and
know
thyself
for
a
wretche
and
a
beast
/
and
aske
hym
forgyuenesse
.
and
saye
that
thou
wylte
amende
it
/
and
truste
of
forgyuenesse
/
Leue
of
thenne
and
tarye
noo
lenger
wyth
all
/
ne
stryue
not
moche
as
thou
woldest
destroye
it
vtterly
/
for
it
is
not
worthe
for
to
doo
soo
/
Thou
shalte
neuer
brynge
it
soo
abowte
/
but
redily
ordeyne
the
redi
to
some
other
occupacyon
bodily
or
ghostly
/
after
thou
felyst
the
disposyd
that
thou
myghtest
more
profyte
in
other
vertues
/
as
mekenesse
and
charyte
.
For
wyte
thou
well
he
that
hathe
in
his
desyre
&
in
his
traueylle
none
other
rewarde
to
none
other
thynge
but
to
mekenes
and
charytee
/
aye
cryenge
after
hem
how
he
myght
haue
hem
/
he
shal
in
that
desyre
/
werchynge
folowand
after
profyte
and
wexe
in
all
other
vertues
/
as
in
chastyte
abstynence
and
suche
other
yf
he
haue
but
lityll
rewarde
in
hem
in
a
yere
more
than
he
sholde
wythouten
thys
desire
profyte
in
seuen
/
yf
he
stryue
wyth
glotenye
lechery
and
suche
other
contynuelly
/
and
bete
hymselfe
wyth
scourges
eche
daye
fro
morow
to
euensong
tyme
/
¶
That
thorough
by
desyre
and
traueyle
for
mekenesse
&
charytee
a
man
comyth
sooner
to
other
vertues
than
by
traueyle
in
hemself
/
Caplm
lxxvii
.
GEte
to
the
thenne
mekenes
and
charytee
/
And
yf
thou
wolte
traueyle
&
swynke
besily
for
to
haue
hem
.
thou
shalt
haue
ynough
for
to
doo
in
getyng
of
hem
/
And
yf
thou
may
gete
hem
/
they
shall
rule
the
&
mesure
the
full
pryuely
how
thow
shalt
ete
and
how
thou
shalt
drynke
and
socour
all
thy
bodyly
nede
that
there
shall
noo
man
wyte
it
but
yf
thou
wolte
/
&
that
shal
not
be
in
perplexite
ne
in
yre
ne
in
anguyssh̄nes
and
heuines
ne
in
lustes
ne
in
likynges
.
but
in
pees
of
glad
conscience
which
a
sad
restfulnes
.
I
speke
ferder
than
I
thought
to
haue
spoken
in
this
mater
.
but
netheles
do
yf
thou
may
as
I
the
saye
.
&
I
hope
god
shal
make
al
wel
/
bi
this
that
I
haue
said
may
thou
somdel
see
in
this
ymage
of
synne
how
moche
it
letteth
the
/
The
gospell
sayth
how
Abraham
spake
to
the
ryche
man
that
was
beryed
in
hell
on
this
wyse
/
Chaos
magnum
inter
nos
&
vos
firmatum
est
vt
hii
qui
volunt
transire
ad
vos
non
possunt
nec
huc
transmeare
/
There
is
a
grete
chaos
.
that
it
to
sayen
a
thycke
derknesse
betwene
vs
&
the
that
we
mowe
not
come
to
the
ne
thou
tyll
vs
/
This
derke
ymage
in
thy
soule
and
min
also
maye
be
called
a
grete
chaos
/
that
is
a
grete
derknes
.
for
it
letteth
vs
that
we
mow
not
come
to
abraham
whiche
is
Ihesu
/
and
it
lettyth
hym
that
he
woll
not
come
to
vs
▪
¶
Of
the
derknes
of
the
ymage
of
synne
.
And
what
comyth
in
by
the
wyndowes
therof
/
Caplm
lxxviii
.
LIfte
vp
thy
lanterne
and
see
in
this
ymage
fyue
wyndowes
by
the
whiche
synne
comyth
in
to
thy
soule
as
the
prophete
sayth
/
¶
That
the
soule
for
defawte
of
knowynge
of
it self
gooth
onte
by
fyue
wyndowes
to
seche
outwarde
likynge
.
Caplm
lxxix
.
ANd
that
were
lityll
maystry
to
the
yf
thou
myghtest
ones
see
thy
soule
by
clere
vnderstondyng
what
it
is
and
how
fayr
it
is
in
his
owne
kynde
/
Ne
it
were
that
it
is
soo
ouerlayed
wyth
a
blacke
mantell
of
this
foule
ymage
.
but
for
thou
knowist
it
not
.
therfore
thou
leuest
the
inly
sighte
of
thiself
&
sechest
thy
mete
forth
withouten
as
a
best
vnresonable
.
thus
saith
lorde
manassyng
to
a
chosen
soule
in
holy
writte
.
Si
ignoraste
o
pulcra
inter
mulieres
.
¶
That
a
soule
shold
not
begge
without
forth
but
with
in
of
Ihesu
that
it
nedeth
/
Caplm
lxxx
.
ANd
therfore
tourne
home
ayen
in
thyself
and
holde
the
wythin
/
and
begge
noo
more
wythouten
namely
swynes
mete
/
For
yf
thou
woll
algates
be
a
begger
aske
and
craue
within
of
thy
lorde
Ihesu
/
for
he
is
ryche
ynough
/
and
gladlyer
woll
yeue
the
than
thou
wolt
aske
/
And
renne
noo
more
oute
as
a
best
of
the
flocke
/
that
is
a
worldly
man
or
woman
that
hath
noo
more
delite
but
in
his
bodily
wyttes
.
And
yf
thou
doo
thus
thy
lorde
Ihesu
woll
yeue
the
all
that
the
nedeth
/
For
he
maye
lede
the
in
to
his
wyne
seler
/
and
make
the
for
to
assaye
of
his
wynes
whiche
the
lyketh
best
for
he
hath
many
tonnes
/
Thus
a
chosen
soule
Ioyenge
in
holy
wrytte
sayth
of
our
lorde
/
Introduxit
me
rex
in
cellam
vinariam
/
¶
That
the
hole
of
ymaginacyon
nedyth
to
be
stopped
as
well
as
the
wyndowes
of
the
wyttes
/
Caplm
lxxxi
BVt
now
sayest
thou
that
thou
doost
soo
/
thou
seest
noo
worldly
thinges
ne
herest
none
.
ne
hast
none
vse
of
thy
bodily
wyttes
more
than
nede
asketh
/
and
for
thy
thou
art
enclosed
/
As
to
this
I
saye
.
If
thou
do
thus
as
I
hope
thou
doost
thenne
hast
thou
stopped
a
grete
wyndow
of
this
ymage
.
but
yet
arte
thou
not
syker
.
for
thou
hast
not
stopped
the
priue
holes
of
the
ymaginyng
in
thyne
herte
/
For
yf
thou
see
me
not
wyth
thy
bodily
eye
thou
maye
see
me
in
thy
soule
by
ymagynacyon
/
and
soo
mayst
thou
doo
of
al
bodily
thynges
/
Thenne
yf
thy
soule
be
fedde
wilfully
by
ymaginacions
of
vanytees
of
the
worlde
.
and
desiryng
of
worldly
thynges
for
a
wylfull
conforte
&
ease
/
sothly
yf
thy
soule
be
wythin
as
for
the
bodyly
wyttes
.
it
is
neuertheles
full
ferre
wythouten
by
suche
vayne
ymaginacyon
/
But
now
askest
thou
whether
it
be
ony
grete
synne
a
soule
for
to
occupye
hym
in
suche
vanytees
eyther
in
wyttes
or
in
ymaginyng
/
As
vnto
this
I
saye
that
I
wolde
that
thou
sholdest
neuer
aske
man
this
questyon
/
For
he
that
wylt
sothfastly
loue
god
he
askith
not
cominly
whether
this
is
greter
synne
or
this
/
For
him
shall
thinke
what
thyng
lettith
him
fro
the
loue
of
god
is
grete
synne
/
and
hym
shall
thynke
noo
thyng
synne
but
that
thyng
whiche
is
not
good
.
&
letteth
hym
fro
the
loue
of
god
/
What
is
synne
but
a
wanting
or
a
forberyng
of
good
/
I
saye
not
that
it
shall
be
paynful
to
hym
as
a
dedely
synne
or
a
venyall
sholde
ben
.
ne
I
saye
not
but
that
he
knoweth
dedely
fro
venyall
and
more
fleeth
it
/
¶
Whan
the
vse
of
the
wyttes
ben
dedely
synne
.
and
whan
venyall
/
Caplm
lxxxii
.
NEuertheles
some
dele
shall
I
saye
to
thy
questyon
.
For
thy
desyre
drawyth
more
oute
of
myn
herte
than
I
thoughte
for
to
haue
sayd
in
the
begynnyng
/
Our
lorde
sayth
in
the
gospell
thus
/
Homo
quidam
fecit
cenam
magnam
etvocauit
multos
&
misit
seruum
suum
dicere
inuitatis
vt
venirent
/
Primus
dixit
.
Villam
emi
.
¶
How
a
ghostly
man
or
woman
shall
haue
hem
to
hem
that
come
to
hem
/
Caplm
lxxxiii
.
BVt
now
sayst
thou
that
thou
maye
not
kepe
the
fro
heryng
of
vanytees
.
for
dyuers
men
worldly
&
other
come
ofte
for
to
speke
wyth
the.
and
telle
the
some
tales
of
vanyte
As
vnto
this
I
saye
thus
/
that
comynyng
with
thyn
euen
crysten
is
not
moche
ayenst
the
but
helpith
the
somtyme
yf
thou
werche
wysely
/
For
thou
maye
assaye
therby
the
mesure
of
thy
charyte
to
thyn
euen
crysten
whether
it
be
moche
or
lityll
/
Thou
arte
bounden
as
eche
man
&
woman
is
to
loue
thin
euen
crysten
pryncypally
in
thyne
herte
&
also
in
dede
/
for
to
shewe
hem
tokens
of
charyte
as
reson
asketh
after
thy
myghte
&
after
thy
knowynge
/
Now
sythen
it
is
soo
that
thou
owest
not
to
goo
oute
of
thyn
hous
for
to
seke
occasion
how
thou
mighte
profyte
thyn
euen
crysten
by
dedes
of
mercy
/
by
cause
thou
arte
encloos·
Neuerthelesse
thou
arte
bounden
for
to
loue
hem
all
in
thyn
herte
/
and
to
hem
that
come
to
the
to
shewe
hem
tokens
of
loue
sothfastly
/
And
therfore
who
soo
wyll
speke
wyth
the
what
that
he
be
.
or
in
what
degree
that
he
be
and
thou
knowe
not
what
he
is
ne
why
he
comyth
/
be
soone
redy
which
a
good
wyll
for
to
wyte
what
his
wyll
is
/
Be
not
dangerous
ne
suffre
hym
not
longe
abide
the
/
but
loke
how
redy
and
how
gladde
thou
woldest
be
yf
an
angell
of
heuen
wolde
come
soo
&
speke
with
the.
soo
redy
&
so
buxome
be
thou
in
will
for
to
speke
wyth
thyn
euen
crysten
whan
he
comyth
to
the
for
thou
woost
not
what
he
is
ne
whi
he
cometh
ne
what
nede
he
hath
of
the.
or
thou
of
hym
tyll
thou
haue
assayed
/
And
though
thou
be
in
prayer
or
in
deuocyon
that
the
thynketh
looth
for
to
breke
of
.
for
the
thynketh
thou
sholdest
not
leue
god
for
noo
mannys
speche
/
me
thynketh
not
soo
in
this
caas
.
For
yf
thou
be
wyse
thou
shalt
not
leue
god
.
but
thou
shalt
fynde
hym
and
haue
hym
&
see
hym
in
thyn
euen
crysten
aswell
as
in
prayer
/
But
on
a
other
manere
thou
shalt
haue
hym
than
in
prayer
/
If
thou
canst
well
loue
thyn
euen
crysten
it
sholde
not
hynder
the
for
to
speke
wyth
hem
dyscretly
/
Dyscrecyon
shalt
thou
haue
on
this
maner
as
me
thynketh
/
Who
soo
comyth
to
the
aske
hym
mekely
what
he
wyll
/
And
yf
he
come
for
to
telle
his
dysese
&
for
to
be
comforted
of
thy
speche
here
hym
gladly
/
and
suffre
hym
say
what
he
wyll
for
ease
of
his
owne
herte
/
And
whan
he
hath
done
comforte
hym
yf
thou
can
gladly
.
goodly
and
charytably
.
and
soone
breke
of
/
And
thenne
after
that
yf
he
wylle
falle
in
to
ydle
tales
or
vanytees
of
the
worlde
or
of
other
mennes
dedes
/
answere
hym
but
litylll
ne
fede
not
his
speche
/
and
he
shall
soone
be
wery
.
and
sone
take
his
leue
/
If
it
be
an
other
man
that
comith
for
to
teche
the
as
a
man
of
holy
chirche
here
hym
lowely
wyth
reuerence
for
his
order
/
And
yf
his
speche
comforte
the
aske
of
hym
.
and
make
the
not
for
to
teche
hym
/
It
falleth
not
to
the
for
to
teche
a
preste
but
in
nede
/
If
his
speche
comforte
the
not
answere
lytyll
.
and
he
wyll
soone
take
his
leue
/
If
it
be
a nother
man
that
cometh
to
yeue
the
his
almesse
.
or
elles
for
to
here
the
speke
.
or
for
to
be
taughte
of
thee
.
speke
godely
&
mekeli
to
hem
all
.
repreue
noo
man
of
his
defawtes
/
it
falleth
not
to
the
but
yf
he
be
the
more
homely
wyth
the
that
thou
woost
well
that
he
wyll
take
it
of
the
/
And
shortly
to
saye
as
thou
conceyuest
that
shold
profyte
thyn
euen
crysten
namly
ghostly
maye
thou
saye
yf
thou
can
and
he
wyll
take
it
/
And
of
all
other
thynges
kepe
scilence
asmoche
as
thou
mayst
/
and
thou
shalt
in
shorte
tyme
haue
but
lityll
prees
that
shal
lette
the
/
Thus
me
thynketh
/
doo
better
yf
thou
can
/
¶
Of
the
derke
ymage
of
synne
/
and
of
the
clothyng
ther●of
/
Caplm
lxxxiiii
.
BI
this
that
I
haue
said
may
thou
see
a
lityll
the
derknes
of
this
ymage
of
synne
/
not
for
I
haue
discryued
it
fully
to
the
as
it
is
for
I
can
not
/
Neuertheles
by
this
lityll
thou
maye
see
more
yf
thou
loke
well
/
But
now
sayst
thou
wherby
wost
thou
that
I
bere
suche
an
ymage
aboute
wyth
me
as
thou
spekest
of
/
As
on
this
I
can
answere
/
I
maye
take
vpon
me
a
worde
sayd
by
the
prophete
/
¶
Whiche
been
the
lymmes
of
the
ymage
of
synne
/
Caplm
lxxxv
.
THenne
is
this
an
vgly
ymage
for
to
loke
vpon
/
The
hede
is
pryde
/
For
pryde
is
the
fyrste
&
the
pryncipall
synne
as
the
wyse
man
sayth
/
Inicium
omnis
pctī
superbia
/
¶
Wherof
the
ymage
of
Ihesu
is
made
.
and
wherof
the
ymage
of
synne
/
and
how
we
ben
passyng
forthe
in
the
ymage
of
synne
/
Caplm
lxxxvi
.
THis
is
not
the
ymage
of
Ihesu
but
it
is
liker
an
ymage
of
the
deuyll
/
For
the
ymage
of
Ihesu
is
made
of
vertues
wyth
mekenes
&
perfyte
loue
&
charyte
/
but
this
is
of
false
flesshly
loue
to
thyself
wyth
al
thyse
membres
festuyd
therto
This
ymage
berest
thou
&
euery
man
what
that
he
be
vntyll
by
grace
of
Ihesu
it
be
somdele
destroyed
&
broken
downe
/
Thus
it
semyth
that
dauyd
sayth
in
the
sawter
boke
/
Verūp
tamen
in
ymagine
pertransit
homo
.
¶
How
we
sholde
crucifye
this
ymage
of
synne
.
and
quycken
the
ymage
of
Ihesu
/
Caplm
lxxxvii
.
WHat
shall
thou
thenne
doo
wyth
this
ymage
/
I
answere
the
by
a
worde
thou
the
Iewes
sayd
to
pylat
of
cryste
.
¶
What
profyte
comyth
of
kepyng
of
the
herte
/
And
how
moche
the
soule
is
.
&
what
it
louyth
/
Caplm
lxxxviii
:
GAder
thenne
thyn
herte
togyder
and
doo
after
the
counseyl
of
the
wyse
man
whan
he
sayth
thus
/
Omni
custodia
serua
cor
tuum
.
qm
ex
ipso
vita
procedit
/
with
all
thy
besynes
kepe
thyn
herte·
for
oute
of
it
comyth
lyfe
/
And
that
is
soth
whan
it
is
well
kepte
/
For
thenne
wyse
thoughtes
clene
affeccyons
and
brennyng
desyres
of
vertues
&
of
charyte
and
of
the
blisse
of
heuen
comen
oute
of
it
.
and
makith
the
soule
to
lyue
a
blessed
lyf
/
Also
on
the
contrary
wyse
yf
it
be
not
kepte
/
thenne
as
our
lorde
sayth
in
the
gospel
/
De
corde
exiunt
cogitaciones
male
que
coinquinant
hominem
/
Euyll
thoughtes
and
vnclene
affeccyons
comen
oute
of
the
herte
the
whiche
defoulen
man
as
oure
lorde
sayth
/
They
eyther
benymme
the
lyfe
of
the
soule
by
dedely
synne
.
Or
elles
they
feble
the
soule
and
maken
it
syke
yf
they
ben
venyall
/
For
what
is
a
man
but
his
thoughtes
and
his
loues
/
Thyse
maken
a
man
oonly
good
or
badde
/
As
moche
as
thou
louest
god
and
thyn
euen
crysten
and
knowyst
hym
.
soo
moche
is
thy
soule
/
And
yf
thou
lityll
loue
hym
.
lityll
is
thy
soule
/
&
yf
thou
nouhgt
loue
hym
.
nougte
is
thy
soule
/
It
is
noughte
as
for
good
/
but
it
is
moche
as
for
synne
/
And
yf
thou
wylt
wyte
what
thou
louest
loke
where
vpon
thou
thynkest
/
For
where
the
loue
is
there
is
the
eye
and
where
the
likynge
is
there
is
moost
the
herte
thynkynge
/
If
thou
loue
moche
god
/
the
likyth
for
to
thynke
moche
vpon
hym
/
And
yf
thou
loue
lityll
/
thenne
lityll
thou
thynkest
vpon
hym
/
Rule
well
thy
thoughtes
and
thyn
affeccyons
and
thenne
arte
thou
vertuous
/
¶
How
the
ymage
of
synne
shall
be
broken
downe
/
Caplm
lxxxix
.
BEgynne
thenne
on
and
breke
this
ymage
whan
thou
hast
Inwardely
bethoughte
the
of
thyselfe
and
of
thy
wretchydnesse
as
I
haue
sayd
/
how
prowde
.
how
vayne
.
and
how
enuyous
/
how
malencolyous
/
how
couetous
/
how
flesshly
/
and
how
full
of
corrupcyon
/
Also
how
lityll
knowyng
felyng
or
sauour
thou
haast
of
god
/
and
of
ghostly
thynges
/
How
wyse
.
how
quicke
/
and
how
moche
sauour
thou
hast
in
erthly
thynges
/
And
shortly
that
the
thynketh
the
also
full
of
synne
as
the
hyde
is
full
of
flesshe
/
Be
thou
not
to
moche
adradde
though
thou
thynke
soo
of
thyselfe
/
And
whan
thou
hast
doon
thus
lyft
vp
thenne
the
desyre
of
thy
herte
to
thy
lorde
Ihesu
/
and
praye
hym
of
helpe
/
Erye
to
hym
by
grete
desyres
and
syghinges
that
he
wyll
helpe
the
to
bere
this
grete
bourden
of
this
ymage
.
or
elles
that
he
wyll
breke
it
/
Thynke
also
suche
a
shame
it
is
for
the
to
be
fedde
wyth
swynes
mete
of
flesshly
sauours
that
sholdest
fele
a
ghostly
sauour
of
heuenly
Ioye
/
If
thou
doo
thus
/
thenne
begynnest
thou
for
to
aryse
ayenste
the
hole
grounde
of
synne
in
the
as
I
haue
sayd
/
And
it
maye
soo
be
that
thou
shalt
fele
payn
and
sorow
/
for
thou
shalt
vnderstonde
that
there
maye
noo
soule
lyue
wythout
grete
payne
but
yf
he
haue
reste
and
delyte
eyther
in
his
creatour
or
in
a
creature
/
Thenne
whan
thou
rysest
ayenst
thyself
by
a
feruente
desyre
for
to
fele
of
thy
lorde
Ihesu
/
and
for
to
draew
out
thy
loue
fro
al
bodyly
thynges
/
and
fro
reste
in
thy
bodily
felynge
.
in
soo
moche
that
thou
arte
encombred
of
thiselfe
/
And
the
thynketh
that
all
creatures
rysen
ayenst
the
/
and
all
thynges
whiche
thou
haddest
delyte
in
before
tourneth
the
to
payne
/
And
whan
thou
forsakest
thus
thyself
/
and
thou
may
not
lyghtly
fynde
comforte
in
god
/
nedelynges
thy
soule
shall
suffre
payne
/
Neuerthelesse
I
hope
who
soo
wold
suffre
this
payne
awhyle
stedfastly
cleuynge
vpon
that
desyre
and
naked
mynde
of
Ihesu
cryste
/
and
vpon
desyre
that
he
wolde
not
haue
but
his
lorde
and
falle
not
lyghtly
therfro
/
ne
seche
noo
conforte
outwarde
for
a
tyme
/
for
it
lastyth
not
longe
/
Our
lorde
is
nyghe
and
soone
shall
ease
the
herte
/
For
he
wyll
helpe
to
bere
thy
body
full
of
corrupcyon
/
And
he
woll
wyth
hys
mercyful
myghte
of
gracyous
presence
breke
downe
this
false
ymage
of
loue
in
thyselfe
/
Not
all
atones
/
but
lityll
and
lytyll
tyll
thou
be
somdele
refourmed
to
his
lyckenesse
/
¶
How
a
man
shall
haue
hym
to
the
stiryng
of
pryde
and
of
all
other
vyces
/
Caplm
lxxxx
.
AFter
suche
an
hole
rysyng
ayenst
thyself
whan
it
is
passyd
.
thou
shalt
more
sobirly
and
more
easely
rule
thyselfe
/
And
the
more
sadly
for
to
kepe
thy
thoughtes
and
thyn
affeccyons
for
to
knowe
hem
whether
they
ben
good
or
bad
And
thenne
yf
that
thou
fele
a
stiryng
of
pryde
in
ony
maner
of
spyce
of
it
/
Be
soone
well
waar
yf
that
thou
maye
/
and
suffre
nat
it
scape
lyghtly
awaye
/
But
take
it
in
mynde
and
rente
it
breke
it
and
dispyse
it
/
and
doo
all
the
shame
that
thou
maye
therto
/
Loke
thou
spare
it
not
.
ne
trowe
it
not
speke
he
neuer
soo
fayr
/
for
it
is
fals
though
it
seme
soth
as
the
prophete
sayth
/
Popule
meus
qui
te
beatum
dicunt
ipsi
te
desipiunt
et
in
errorem
mittunt
/
That
is
to
saye
thus
/
Thou
man
of
my
peple
they
that
sayen
thou
arte
blessyd
and
holy
.
¶
What
thyng
helpith
moost
a
mannis
knowyng
&
getith
to
hym
that
he
lackith
and
moost
destroyeth
synne
in
hym
/
Caplm
lxxxxi
.
ANd
that
maye
thou
doo
the
better
&
the
more
redily
yf
y●
be
besye
for
to
sette
thyn
herte
moost
vpon
one
thynge
and
that
thyng
is
nought
elles
but
a
ghostly
desire
to
god
for
to
please
hym
/
for
to
loue
hym
.
for
to
knowe
hym
.
for
to
see
hym
/
and
for
to
haue
hym
by
grace
here
in
a
lityll
felynge
.
&
in
the
blysse
of
heuen
in
a
full
beyng
/
This
desyre
yf
thou
kepe
it
shall
wel
telle
the
whiche
is
synne
&
whiche
is
not
/
&
whiche
is
good
&
whiche
is
better
good
/
And
yf
thou
wolt
festen
thy
thoughte
therto
it
shall
teche
the
all
that
the
nedeth
/
and
it
shall
gete
the
all
that
the
wanteth
/
And
therfore
whan
thou
shalte
ryse
ayenst
the
grounde
of
synne
in
generall
or
elles
in
ony
speciall
synne
.
hange
fast
vpon
this
desyre
.
and
sette
the
poynte
of
thy
thoughte
more
vpon
god
whom
thou
desyrest
than
vpon
the
synne
whyche
thou
repreuest
/
For
yf
thou
doo
soo
thenne
fyghteth
god
for
the
/
&
he
shal
destroye
synne
in
the.
Thou
shall
moche
soner
come
to
thy
pourpoos
yf
thou
doo
soo
than
yf
thou
leue
thy
meke
desyre
to
god
pryncypally
.
&
wyll
sette
thyn
herte
oonly
ayenst
the
stirynge
of
synne
/
as
though
thou
woldest
destroye
it
by
maystry
of
thyself
/
thou
shalt
neuer
soo
brynge
it
abowte
/
¶
How
a
man
shal
be
shapen
to
the
ymage
of
Ihesu
/
and
Ihesu
shapen
in
hym
/
Caplm
lxxxxii
.
BVt
doo
as
I
haue
sayd
and
better
yf
thou
mayst
/
And
I
hope
by
the
grace
of
Ihesu
thou
shalt
make
the
deuell
a
shamed
/
And
alle
suche
wycked
stirynges
thou
shalt
breke
awaye
/
that
they
shall
not
moche
greue
the
/
And
vppon
this
manere
wyse
maye
the
ymage
of
synne
be
broken
downe
in
the
and
destroyed
:
by
the
whiche
thou
arte
forshapen
fro
the
kyndely
shappe
of
crystis
ymage
/
And
thou
shalt
be
shappen
agayne
to
the
ymage
of
Ihesu
man
by
mekenesse
and
charyte
and
thenne
shalt
thou
be
full
shapen
to
the
selfe
ymage
of
god
here
liuyng
bi
a
shadowe
in
contemplacyon
&
in
the
blysse
of
heuen
in
full
sothfastnesse
.
Of
this
shapynge
to
the
lyknes
of
cryste
spekith
saynt
poul
thus
/
Filioli
quos
iterum
perturio
donec
xp̄s
formetur
in
vobis
/
¶
How
a
man
shal
be
shapen
to
the
ymage
of
Ihesu
and
Ihesu
shapen
in
hym
/
Caplm
lxxxxii
.
WHo
so
weneth
for
to
come
to
the
werching
&
to
the
full
vse
of
contemplacyon
and
not
by
this
waye
/
that
is
for
to
saye
not
by
full
hede
of
vertues
he
comyth
not
by
the
doore
and
therfore
as
a
theyf
he
shall
be
caste
oute
/
I
saye
not
but
that
a
man
maye
by
the
yefte
of
god
haue
by
tymes
a
taastyng
&
a
glemeryng
of
lyfe
contemplatyf
/
Some
man
in
the
begynnyng
/
But
the
sadde
felyng
of
it
shall
he
not
haue
/
for
cryst
is
the
doore
and
he
is
porter
/
and
wythouten
his
leue
&
his
lyuereye
maye
there
noo
man
come
in
as
he
sayth
hymselfe
/
¶
The
cause
why
this
boke
was
made
.
And
how
she
sholde
haue
her
in
redynge
therof
that
it
was
made
to
/
Caplm
lxxxxiii
.
LOo
I
haue
tolde
the
a
lityll
as
me
thynketh
.
fyrste
of
contemplatyf
lyf
what
it
is
/
and
sithen
of
the
wayes
whyche
by
grace
leden
therto
/
noughte
for
I
haue
it
in
felyng
and
in
werchyng
as
I
haue
it
in
sayeng
/
Neuerthelesse
I
wolde
bi
thyse
wordes
suche
as
they
aren
/
fyrste
styre
myne
owne
necligence
for
to
doo
better
than
I
haue
done
/
And
also
my
purpoos
is
for
to
styre
the
or
ony
other
man
or
woman
that
hathe
taken
the
state
of
lyfe
contemplatyf
for
to
traueyle
more
besily
and
more
mekely
in
that
maner
of
lyfe
by
suche
symple
wordes
as
god
hath
gyue
me
grace
for
to
saye
/
And
therfore
yf
ony
worde
be
therin
that
styreth
the
or
comforteth
the
more
to
the
loue
of
god
/
thanke
god
.
for
it
is
his
gyfte
.
and
not
of
the
worde
/
And
yf
it
conforte
the
not
or
elles
thou
takest
it
not
redely
/
studie
not
tolonge
theraboute
but
laye
it
besyde
the
tyll
a nother
tyme
/
and
yeue
the
to
thy
prayer
or
to
other
ocupacyon
/
Take
it
as
it
woll
come
and
not
all
at
ones
/
Also
thise
wordes
that
I
write
take
hem
not
to
streytly
but
there
that
the
thynkith
by
gode
auysement
that
I
speke
to
shortly
eyther
for
lackynge
of
englysshe
or
wantyng
of
reason
I
praye
the
amende
it
oonly
where
nede
is
/
Also
thyse
wordes
that
I
wryte
to
the
they
longen
not
all
to
a
man
that
hath
actyf
life
/
but
to
the
or
to
ony
other
whiche
hath
the
state
of
lyfe
contemplatyf
/
¶
THE
grace
of
our
Lorde
Ihesu
Cryste
be
wyth
the
/
AMEN
¶
Here
begynnen
the
chapytours
of
the
ii
.
boke
/
-
¶
That
a
man
is
the
ymage
of
god
after
the
soule
and
not
after
the
body
/
Caplm
primum
-
How
it
nedeth
to
mankynde
that
oonly
thorough
the
passion
of
cryst
sholde
be
restored
and
refourmed
that
was
forshape
by
the
firste
synne
.
Caplm
scdm
-
That
the
Iewes
and
paynems
and
also
fals
crysten
men
been
not
refourmed
effetually
thorough
the
vertue
of
the
passion
for
her
owne
defawte
/
Caplm
iii.
-
Of
two
manere
of
refourmynges
of
this
ymage
/
one
in
fulnes
a nother
in
fayth
/
Caplm
iiii
.
-
That
refourmyng
in
partye
is
in
two
maners
.
one
in
fayth
a nother
in
felynge
/
Caplm
v.
-
That
thorugh
the
sacrament
of
baptym
that
is
grounded
in
the
passyon
of
cryste
this
ymage
is
refourmed
fro
origynall
synne
/
Caplm
vi
.
-
That
thorugh
the
sacrament
of
penaunce
that
stondeth
in
contricyon
confessyon
&
satisfaccyon
this
ymage
is
refourmed
fro
actuall
synne
/
Caplm
vii
.
-
How
in
the
sacrament
of
baptym
&
of
penaunce
thorough
a
pryue
vnperceyuable
werchyng
of
the
holy
ghost
this
ymage
is
refourmed
though
it
be
not
seen
ne
felte
/
Caplm
viii
.
-
That
we
sholde
byleue
stedfastly
refourmyng
of
this
ymage
yf
our
conscyence
wytnesse
to
vs
a
full
forsakyng
of
synne
&
a
true
tournyng
of
our
wyll
to
gode
liuyng
/
Caplm
ix·
-
That
all
the
soules
that
lyuen
mekely
in
the
fayth
of
holy
chirche
and
haue
her
fayth
quyckened
in
loue
and
charyte
ben
refourmed
by
this
sacrament
/
though
it
be
soo
that
they
maye
not
fele
the
specyall
gyfte
of
deuocyon
or
of
ghoostly
felynge
/
Cap̄lm
x.
-
That
soules
refourmed
neden
euer
to
fyghte
and
to
stryue
strongly
ayenst
the
stirynges
of
synne
whyle
they
lyuen
here
And
how
a
soule
maye
knowe
whan
it
assentyth
to
stiryng
and
whan
not
/
Caplm
xi
.
-
That
this
ymage
is
bothe
fayr
and
foule
whyle
it
is
in
this
lyfe
here
though
it
be
refourmed·
and
of
dyuersyte
of
felynges
pryuely
had
bytwene
thyse
soules
that
ben
refourmed
/
&
other
that
ben
not
/
Caplm
xii
.
-
Of
thre
manere
of
men
of
the
whiche
some
ben
not
refourmed
/
and
some
ben
refourmed
only
in
fayth
/
and
some
in
fayth
and
in
felynge
/
Caplm
xiii
.
-
How
men
that
ben
in
synne
forshape
hemself
into
dyuers
bestes
lyknes
.
&
they
ben
callyd
the
louers
of
this
worlde
/
xiiii
-
How
louers
of
this
world
vnablen
hem
in
diuers
maners
to
the
refourmyng
of
her
owne
soule
/
Caplm
xv
.
-
A
lityll
counceylle
how
louers
of
this
worlde
sholden
doo
yf
they
will
be
refourmed
in
her
owne
soule
byfore
her
partyng
hens
/
Caplm
xvi
.
-
That
refourmyng
in
fayth
and
in
felyng
maye
not
sodenly
begoten
but
by
grace
and
moche
bodily
&
ghostly
traueyle
in
lengthe
of
tyme
/
Caplm
xvii
.
-
The
cause
why
soo
fewe
soules
in
rewarde
of
the
multitude
of
other
comyth
to
this
reformyng
in
fayth
&
in
felyng
/
xviii
-
An other
cause
also
of
the
same
/
and
how
wilfull
bodily
customes
indiscretly
rewarded
&
vsed
somtyme
hyndreth
soules
fro
felyng
of
more
grace
/
Caplm
xix
.
-
How
that
wythout
moche
bodily
&
ghostly
besynesse
&
wythoute
moche
grace
and
mekenesse
soules
maye
not
be
refourmed
in
felyng
ne
be
kepte
therin
after
they
come
therto
/
xx
.
-
An
entree
how
a
soule
shall
haue
her
in
meanynge
and
werchynge
that
woll
come
to
this
refourmynge
by
ensample
of
a
pylgryme
goynge
to
Iherusalem
/
And
of
two
manere
of
mekenesse
/
Caplm
xxi
.
-
Of
taryenges
&
temptacyons
that
soules
felen
by
her
ghostly
enmyes
in
her
ghostly
knowyng
and
gooyng
to
Iherusalem
and
of
remedyes
ayenst
hem
/
Caplm
xxii
.
-
Of
a
generall
remedie
ayenst
wicked
stirynges
and
paynful
taryenges
that
fallen
to
her
hertes
of
the
flesshe
&
of
the
worlde
and
of
the
fende
/
Cap̄lm
xxiii
.
-
Of
an
euyll
daye
and
a
good
nyghte
what
it
meanyth
/
and
how
the
loue
of
the
worlde
is
lykned
to
an
euyll
day
.
and
the
loue
of
god
to
a
good
nyghte
/
Caplm
xxiiii
.
-
How
that
the
desyre
of
Ihesu
felte
in
this
lyghtsome
derknes
sleeth
all
stirynges
of
synne
and
ableth
the
soule
to
perceyue
ghostly
lyghtnynges
fro
the
heuenly
Iherusalem
that
is
Ihesu
/
Caplm
xxv
.
-
How
a
man
shall
knowe
fals
illumynacyons
feyned
by
the
fende
fro
the
true
lyghte
of
knowyng
that
comyth
out
of
ihesu
and
by
what
tokens
/
Caplm
xxvi
.
-
How
grete
profyte
it
is
to
the
soule
to
be
broughte
thorough
grace
in
to
lyghtsome
derkenesse
/
and
how
a
man
shall
dispose
hym
yf
he
wyll
come
therto
/
Caplm
xxvii
.
-
That
in
refourmynge
of
a
soule
the
werkynge
of
oure
lorde
Ihesu
is
departed
in
to
foure
tymes
/
that
is
callyng
.
ryghtyng
magnifyenge
.
&
glorifyenge
/
Caplm
xxviii
.
-
How
it
fallyth
somtyme
that
soules
begynnynge
and
perfytyng
in
grace
seme
to
haue
more
loue
as
bi
outwarde
tokens
than
some
haue
that
ben
perfyte
and
yet
it
is
not
soo
in
soth
wythin
/
Caplm
xxix
.
-
On
what
manere
a
man
shal
haue
knowynge
of
his
owne
soule
/
and
how
a
man
sholde
sette
his
loue
in
Ihesu
god
and
man
one
persone
/
Caplm
xxx
.
-
How
this
manere
of
spekyng
of
refourmyng
in
felyng
of
a
soule
shall
be
take
and
on
what
wyse
it
is
refourmed
/
&
how
it
is
founde
in
saynt
poulis
wordes
/
Caplm
xxxi
.
-
How
god
openyth
the
Inner
eye
of
the
soule
to
see
hym
/
not
all
at
ones
but
by
dyuers
tymes
/
and
of
thre
maner
of
refourmynge
of
a
soule
by
ensample
/
Caplm
xxxii
.
-
How
Ihu
is
heuen
to
the
soule
/
&
why
he
is
called
fyre
.
xxxiii
-
Of
two
maners
of
loue
fourmed
and
vnfourmed
what
it
meaneth
/
and
how
we
ben
beholde
to
loue
Ihesu
moche
for
our
makyng
/
but
more
for
our
ayenbyeng
/
but
althermoost
for
our
sauynge
thrugh
the
yeftes
of
his
loue
/
Caplm
xxxiii
.
-
How
that
some
soule
loueth
ihesu
by
bodily
feruours
and
by
her
owne
manly
affeccyons
that
ben
stired
by
grace
and
by
reison
.
And
how
some
louen
Ihesu
more
restfully
by
ghostly
affeccyons
oonly
styred
Inwarde
thorugh
specyall
grace
of
the
holy
ghost
/
Caplm
xxxv
.
-
That
the
yette
of
loue
amonge
al
the
yeftes
of
Ihesu
is
worthyest
and
moost
profytable
/
And
how
Ihesu
dooth
al
that
is
well
done
in
his
louers
oonly
for
loue
/
and
how
loue
makith
the
vsyng
of
all
vertues
&
all
good
dedes
lyght
&
eesy
/
xxxvi
.
-
How
loue
thorugh
gracyous
beholdyng
of
Ihesu
sleeth
al
styrynges
of
pryde
and
makyth
the
soule
for
to
lese
sauour
and
delyte
in
all
erthly
worshyp
/
Caplm
xxxvii
.
-
How
loue
sleeth
all
stirynges
of
wrath
and
enuye
softly
and
refourmyth
in
the
soule
the
vertues
of
pees
and
pacyence
and
of
perfyte
charyte
to
his
euen
crysten
/
as
he
dyde
specyally
in
the
appostles
/
Caplm
xxxviii
.
-
How
loue
sleeth
couetyse
lecherye
and
gloteny
/
and
sleeth
the
flesshly
sauour
and
delyte
in
all
the
fyue
bodily
wyttes
softly
and
easely
thorugh
a
gracyous
beholdyng
of
Ihu
/
xxxix
-
What
vertues
and
graces
a
soule
receyueth
thorugh
openynge
of
the
Inner
eye
in
to
the
gracyous
beholdynge
of
Ihesu
/
And
it
maye
not
be
goten
oonly
thorugh
mannys
traueylle
/
but
thorugh
specyall
grace
&
traueyle
also
/
Caplm
xl
-
How
specyall
grace
in
beholdyng
of
Ihesu
wythdrawith
sometyme
fro
a
soule
/
and
how
a
soule
shal
haue
her
in
the
absence
and
presence
of
Ihesu
/
And
how
a
soule
shal
desyre
that
in
it
is
alwaye
the
gracyous
presence
of
Ihu
/
Caplm
xli
.
-
A
commendacyon
of
prayer
offryd
to
Ihesu
of
a
soule
contemplatyffe
/
And
how
stablenesse
in
prayer
is
a
syker
werke
to
stonde
in
.
And
how
euery
felynge
of
grace
in
a
chosen
soule
maye
be
sayd
Ihesu
/
but
the
more
clener
a
soule
is
the
worthier
is
his
grace
/
Caplm
xlii
.
-
How
a
soule
thrugh
the
openyng
of
the
ghostly
eye
receyueth
a
gracyous
loue
able
to
vnderstonde
holy
wrytte
/
And
how
Ihesu
that
is
hydde
in
holy
wrytte
sheweth
hymself
to
his
louers
/
Caplm
xliii
.
-
Of
the
pryue
voys
of
Ihesu
sownynge
in
a
soule
wherby
it
shall
be
knowen
/
and
how
all
the
gracyous
Illumynacyons
made
in
a
soule
been
called
the
spekynges
of
Ihu
/
Caplm
xliiii
-
How
thorugh
gracyous
openynge
of
the
gholy
eye
a
soule
is
made
wyse
mekely
and
sothfastly
to
see
the
dyuersite
of
degrees
in
holy
chirche
.
as
traueyllyng
/
and
for
to
see
angels
kynde
/
fyrst
of
reproued
/
Caplm
xlv
.
-
How
by
the
same
lyghte
of
grace
the
blessyd
angelles
kynde
maye
be
seen
/
and
how
Ihesu
is
god
and
man
aboue
all
creatures
after
that
the
soule
maye
see
hym
here
/
Caplm
xlvi
.
¶
Here
endeth
the
chapytours
of
the
seconde
boke
/
¶
Here
after
folowyth
the
seconde
boke
of
mayster
walter̄
Hylton
/
¶
That
a
man
is
the
ymage
of
god
after
the
soule
and
not
after
the
body
/
Caplm
primum
FOr
asmoche
as
thou
couetyst
gretly
and
askyst
it
for
charyte
for
to
here
more
of
an
ymage
the
whiche
I
haue
before
tymes
in
partie
discriued
to
the
/
therfore
I
wyll
gladly
wyth
drede
fall
to
thy
desyre
/
and
helpyng
the
grace
of
our
lorde
Iesu
cryst
.
in
whom
I
fully
truste
.
I
shall
open
to
the
a
lityll
more
of
this
ymage
/
At
the
begynnyng
yf
thou
wylt
wyte
plainly
what
I
meane
by
this
ymage
.
I
telle
the
forsoth
that
I
vndstonde
nought
elles
but
thyn
owne
soule
/
For
thy
soule
and
my
soule
and
euery
resonable
soule
is
an
ymage
.
and
that
a
worthy
ymage
/
for
it
is
the
ymage
of
god
as
the
apostle
saythe
/
Vir
est
ymago
dei
/
That
is
to
saye
/
A
man
is
the
ymage
of
god
.
¶
How
it
neded
to
mankynde
that
oonly
thorugh
the
passyon
of
cryste
it
sholde
be
restored
and
refourmed
that
was
forshape
by
the
fyrste
synne
/
Caplm
ii
.
THe
ryghtwysnes
of
god
asketh
that
a
trespace
done
be
not
foryeuen
but
yf
amendes
be
made
for
it
yf
it
maye
be
done
/
Now
it
is
sooth
.
mankynde
that
was
hole
in
adam
the
fyrste
man
trespassed
ayenste
god
soo
wonder
greuously
whan
it
forfeyted
the
speciall
byddyng
of
hym
/
and
assented
to
the
false
counseylle
of
the
fende
.
that
it
deserued
ryghtfully
for
to
haue
be
departed
fro
hym
and
dampned
to
helle
wyth
outen
ende
.
soo
ferforth
that
stondynge
the
ryghtwysnesse
of
god
it
myghte
not
be
foryeuen
.
but
yf
amendes
were
first
made
and
full
satysfaccyon
therfore
/
But
this
amendes
myghte
noo
man
make
that
was
man
oonly
.
and
comen
oute
of
adam
by
kyndely
generacyon
for
this
skylle
/
For
the
trespasse
and
vnworshyppe
was
endles
grete
/
and
therfore
it
passyd
mannys
myghte
for
to
make
amendes
for
it
/
And
also
for
this
skylle
/
He
that
hath
trespassed
and
shall
make
amendes
hym
behouyth
for
to
yeue
to
hym
that
he
hath
trespassed
vnto
all
that
he
owyth
though
he
had
not
trespassed
/
And
also
ouer
that
hym
behouyth
yeue
somwhat
that
he
owyth
not
but
oonly
for
that
he
trespassed
/
But
mankynde
had
not
wherewyth
that
he
myghte
paye
god
for
his
trespaas
ouer
that
he
oughte
hym
/
For
what
good
dede
that
man
myght
doo
in
body
or
in
soule
it
was
but
his
dette
/
For
euery
man
oughte
as
the
gospel
sayth
for
to
loue
god
wyth
all
his
herte
and
al
his
soule
and
all
his
myghtes
/
and
better
myght
he
not
doo
than
this
/
And
neuertheles
this
dede
suffyced
not
to
the
refourmynge
of
mankynde
/
Ne
this
myghte
he
not
doo
but
yf
he
had
be
fyrst
refourmed
/
Thenne
neded
it
that
yf
mannes
soule
sholde
be
refourmed
/
and
the
trespaas
made
good
/
that
our
lorde
god
hymselfe
sholde
refourme
this
ymage
/
and
make
amendes
for
this
trespaas
sythen
that
noo
man
myghte
/
But
that
myghte
he
not
doo
in
his
godhede
/
for
he
myghte
not
ne
oughte
not
to
make
amendes
by
sufferynge
of
payne
in
his
owne
kynde
/
therfore
it
neded
that
he
sholde
take
the
same
mankynde
that
had
trespassed
and
become
man
.
And
that
myghte
he
not
doo
by
the
comyn
lawe
of
generacion
.
For
it
was
impossyble
goddis
sone
to
be
borne
of
towchyd
woman
/
Therfor
hym
muste
become
man
thorugh
a
gracyous
generacyon
by
the
werkynge
of
the
holy
ghoste
of
a
clene
gracyous
mayden
our
lady
saynt
Mary
/
and
soo
was
it
done
/
For
our
lorde
Ihesu
goddis
sone
became
man
/
and
thorugh
his
precyous
deth
that
he
suffred
made
amendes
to
the
fader
of
heuen
for
mannys
gylte
/
And
that
myghte
he
well
doo
for
he
was
god
.
and
he
oughte
not
for
hymselfe
/
but
in
as
moche
as
he
was
man
borne
of
the
same
kynde
that
adam
was
that
firste
trespaced
And
soo
though
he
oughte
it
not
for
his
owne
persone
/
for
hymself
myghte
not
synne
/
Neuerthelesse
he
oughte
it
of
his
free
wyll
for
the
trespaas
of
mankynde
/
the
whiche
mankynde
he
toke
for
the
saluacyon
of
man
of
his
endeles
mercy
/
For
soth
it
is
.
there
was
neuer
man
that
myghte
yelde
to
god
ony
thynge
of
his
owne
that
he
oughte
not
.
but
oonly
thys
blessyd
Ihesu
.
For
he
myghte
paye
god
one
thyng
that
he
oughte
not
as
for
hymselfe
/
and
that
was
nought
but
one
thynge
.
that
was
to
yeue
his
precyous
lyfe
by
wylfull
takynge
of
dethe
for
loue
of
sothfastnes
/
This
oughte
he
not
/
As
moche
good
as
he
myghte
doo
to
the
worshyp
of
god
in
this
lyfe
:
all
were
but
dette
/
But
for
to
take
dethe
for
loue
of
ryghtwysnesse
he
was
not
bounde
therto
/
He
was
bounde
to
ryghtwysnesse
/
but
he
was
not
bounde
to
deye
/
for
dethe
is
oonly
a
payne
ordeyned
to
man
for
his
owne
synne
/
But
our
lorde
Ihesu
synned
neuer
ne
he
myghte
not
synne
/
and
therfore
he
oughte
not
for
to
deye
/
Thenne
sythen
he
oughte
not
for
to
deye
.
and
yet
wilfully
he
deyed
/
thenne
payd
he
to
god
more
than
he
oughte
/
And
sythen
that
was
the
beste
mannes
dede
and
moost
worthy
that
euer
was
done
/
therfor
was
it
resonable
that
the
synne
of
mankynde
sholde
be
foryeuen
/
In
as
moche
as
man
kynde
had
founde
a
man
of
the
same
kynde
wythoute
wemme
of
synne
/
that
is
Ihesu
that
myght
make
amendes
for
the
trespaas
done
and
myghte
paye
our
lorde
god
all
that
he
oughte
and
ouer
more
that
he
oughte
not
/
Thenne
syth
that
our
lorde
Ihesu
god
and
man
deyed
thus
for
saluacyon
of
mannes
soule
.
it
was
ryghtfull
that
synne
sholde
be
foryeuen
/
and
mannes
soule
that
was
his
ymage
sholde
mow
be
reformed
and
restored
to
the
fyrste
lyckenesse
and
to
the
blysse
of
heuen
/
This
passion
of
our
lorde
and
this
precyous
dethe
is
the
grounde
of
all
the
refourmynge
of
of
mannes
soule
/
wythoute
whiche
myght
neuer
mannes
soule
haue
be
refourmed
to
the
lyckenesse
of
hym
.
ne
come
to
the
blysse
of
heuen
/
But
blessyd
maye
he
be
in
all
his
werkynge
/
Now
is
it
soo
that
thorugh
the
vertue
of
his
precyous
passion
the
brennyng
swerde
of
Cherubyn
that
droue
adam
oute
of
paradyce
is
now
put
awaye
.
and
the
endles
gates
of
heuen
arn
open
to
euery
man
that
wylle
entre
in
therto
/
For
the
persone
of
Ihesu
is
bothe
god
&
kynge
of
heuen
in
the
blysse
to
the
fader
/
&
as
man
he
is
porter
at
the
yate
redy
to
receyue
euery
soule
that
wyll
be
refourmed
here
in
this
lyf
to
his
lyckenesse
/
For
now
maye
euery
soule
yf
that
he
wyll
be
refourmed
to
the
lyckenesse
of
god
/
syth
that
the
trespaas
is
foryeuen
/
and
the
amendes
thorugh
Ihesu
is
made
for
the
fyrste
gilte
/
Neuertheles
though
this
be
sothe
all
soules
haue
not
the
profyte
ne
the
frute
of
this
precyous
passyon
/
ne
ame
not
refourmed
to
the
lickenes
of
him
¶
That
Iewes
and
paynems
and
also
false
crysten
men
ben
not
refourmed
effectuelly
thorugh
the
vertue
of
the
passyon
for
her
owe
defawte
/
Caplm
iii.
TWo
manere
of
men
arne
not
refourmed
by
the
vertue
of
this
passyon
/
One
is
of
hem
that
trowe
it
not
/
An
other
is
of
hem
that
loue
it
not
/
Iewes
and
paynems
haue
not
the
benefyce
of
this
passyon
/
for
they
trowe
it
not
/
Iewes
trow
not
that
Ihu
the
sone
of
the
virgyn
mary
is
goddis
sone
of
heuen
/
Also
the
paynems
trowe
not
that
the
souereyne
wisdom
of
god
wold
become
the
sone
of
man
.
and
in
man
hede
wolde
suffre
the
paynes
of
deth
/
And
therfore
the
Iewes
helde
the
prechynge
of
the
crosse
and
of
the
passyon
of
cryste
noughte
but
sclaunder
and
blasphemye
/
and
the
paynems
helde
it
noughte
but
fantome
and
folye
/
But
true
crysten
men
helde
it
the
souereyne
wysdom
of
god
and
his
grete
myghte
Thus
sayd
saynt
poul
/
Predicamus
vobis
cristum
crucifirum
iudeis
quidem
scandalum
.
gentibus
autem
stulticiam
.
ipsis
autem
vocatis
iudeis
&
grecis
xpm
dei
virtutem
et
dei
sapienciam
That
is
we
preche
to
you
that
ye
trowe
that
Ihesu
cryst
crucyfyed
the
sone
of
mary
is
goddis
sone
souereyne
vertue
and
wysdom
of
god
/
the
whiche
Ihesu
to
Iewes
&
paynems
that
trowe
not
in
hym
is
but
sclaunder
and
foly
/
And
therfore
thise
men
by
her
vntrouthe
putten
hemselfe
fro
the
refourmynge
of
her
owne
soule
/
and
stondynge
her
vntrouthe
shall
they
neuer
be
saaf
ne
come
to
the
blysse
of
heuen
/
For
sothe
it
is
/
fro
the
begynnyng
of
the
worlde
vnto
the
laste
endynge
was
there
neuer
man
saaf
ne
shall
be
saaf
but
yf
he
had
trouth
generall
or
specyall
in
Ihesu
cryste
/
to
come
or
I
come
/
For
righte
as
all
chosen
soules
that
were
before
the
Incarnacyon
vnder
the
olde
testamente
hadden
trouthe
in
cryste
that
he
sholde
come
and
refourme
mannes
soule
/
eyther
openly
as
patryarkes
and
prophetes
and
other
holy
men
hadde
/
or
elles
pryuely
and
generally
as
chyldern
and
other
symple
and
inperfyte
soules
hadden
that
knewe
not
specyally
the
pryuyte
of
the
Incarnacyon
/
Ryght
soo
all
chosen
soules
vnder
the
newe
testamente
hathe
trouthe
in
cryste
that
he
is
come
/
eyther
openly
and
felyngly
and
ghostly
men
and
wyse
men
haue
/
or
elles
generally
as
chyldern
haue
that
deyen
crystned
/
and
other
symple
and
lewde
soules
haue
that
arne
nourysshed
in
the
bosom
of
holy
chyrche
/
Syth
this
is
sothe
thenne
thynketh
me
that
thyse
men
gretly
and
greuously
erren
/
that
sayen
that
Iewes
and
sarrasyns
by
kepynge
of
her
owne
lawe
maye
be
made
saaf
/
though
they
trowen
not
in
Ihesu
cryste
/
as
holy
chyrche
trowyth
/
In
as
moche
as
they
wene
that
her
owne
trouth
is
good
and
syker
and
suffysaunt
to
her
saluacyon
.
And
in
that
trouthe
they
done
as
it
semyth
many
good
dedes
of
ryghtwysnesse
/
And
perauenture
yf
they
knewe
that
crysten
fayth
were
better
than
her
owne
is
/
they
wolde
leue
her
owne
and
take
it
/
therfore
that
they
sholde
be
saaf
/
Naye
it
is
not
ynough
soo
/
For
cryste
god
and
man
is
bothe
waye
and
ende
/
And
he
is
medyatour
betwyx
god
&
man
/
And
wythoute
hym
maye
noo
soule
be
reconsyled
/
ne
come
to
the
blysse
of
heuen
/
And
therfore
they
that
trowen
not
in
hym
that
is
both
god
and
man
maye
neuer
be
saaf
ne
come
to
blysse
/
Other
men
also
that
louen
not
cryste
nor
his
passion
arne
not
refourmed
in
the
soule
to
the
lycknesse
of
hym
/
And
thise
men
arne
fals
crysten
men
the
whiche
arne
oute
of
charytee
/
and
lyuen
and
deyen
in
dedely
synne
/
Thyse
men
trowen
well
as
it
semyth
that
Ihesu
is
goddis
sone
/
And
that
his
passyon
suffysyth
to
saluacyon
of
mannes
soule
/
And
they
trowe
also
all
the
other
artycles
of
the
fayth
/
But
it
is
an
vnshaply
trouthe
and
a
dede
:
for
they
loue
hym
not
.
ne
they
chese
not
the
frute
of
his
passyon
/
but
they
lyen
stylle
in
her
synne
and
in
the
false
loue
of
this
worlde
vnto
her
laste
ende
/
And
soo
they
ben
not
refourmed
to
the
lyckenesse
of
god
.
but
goon
to
the
paynes
of
helle
endelesly
.
as
Iewes
and
sarrasyns
done
/
and
in
to
moche
more
gretter
payne
than
they
/
In
as
moche
as
they
had
the
trouthe
and
kepte
it
not
/
For
that
was
more
trespaas
than
that
they
had
neuer
hadde
it
/
Thenne
yf
thou
wolte
wyte
whyche
soules
arne
refourmed
here
in
this
lyffe
to
the
ymage
of
god
thorugh
the
vertue
of
his
passyon
/
soothly
oonly
those
that
trowen
in
hym
/
and
louen
him
/
in
whiche
soules
the
ymage
of
god
that
was
thorugh
synne
forshapen·
as
it
were
in
to
a
fowle
bestes
lyckenes
is
restored
&
refourmed
to
the
fyrst
shape
/
and
to
the
worthynes
&
worshyp
that
it
had
in
the
begynnynge
/
wythoute
whiche
restorynge
and
refourmyng
shal
neuer
soule
be
saaf
ne
come
to
blysse
/
¶
Of
two
maner
of
refourmynges
of
this
ymage
/
one
in
fulnesse
.
a nother
in
fayth
/
Caplm
iiii
.
NOw
sayest
thou
how
may
this
be
soth
that
the
ymage
of
god
.
the
whiche
is
mannes
soule
might
be
refourmed
here
in
this
lyfe
to
his
lyckenesse
in
ony
creature
/
It
semyth
naye
.
it
myghte
not
be
soo
/
For
yf
it
were
refourmed
thenne
sholde
it
haue
stable
mynde
/
clere
syghte
and
clere
brennynge
loue
in
god
and
ghostly
thinges
euerlastyngly
as
it
had
in
the
beginnynge
/
But
that
is
noo
creature
as
thou
trowest
liuynge
here
in
this
lyfe
/
For
as
ayenst
thyself
thou
canst
wel
saye
the
thynke
the
full
ferre
therfro
/
Thy
mynde
thy
reason
and
the
loue
of
thy
soule
arne
soo
moche
sette
in
beholdynge
and
in
loue
of
erthly
thynges
/
that
of
ghostly
thynges
thou
felyst
ryght
lytyll
/
Thou
felyste
noo
refourmynge
in
thyselfe
/
but
thou
arte
so
vnbilapped
wyth
this
blacke
ymage
of
synne
for
ought
that
thou
maye
doo
.
that
vpon
what
syde
thou
the
turne
thou
felist
thiself
defoyled
&
spotted
wyth
flesshly
stirynges
of
this
foule
ymage
:
other
chaungyng
felyst
thou
none
fro
flesshlynes
in
to
ghostlines
neither
in
pryue
myghtes
of
thi
soule
which
in
ne
in
bodyly
felynge
wythoute
/
wherfore
ye
thynken
that
it
myghte
not
be
that
this
ymage
myghte
be
refourmed
/
Or
elles
yf
it
myght
be
refourmed
/
Thenne
askest
thou
how
it
myght
be
refourmed
/
To
this
I
answere
and
saye
thus
.
There
is
two
manere
of
refourmyng
of
the
ymage
of
god
whiche
is
mannes
soule
/
One
is
in
fulnesse
/
A nother
is
in
partye
/
Refourmynge
in
fulnesse
maye
not
be
had
in
this
lyfe
/
but
it
is
delayed
after
this
lyfe
to
the
blysse
of
heuen
/
where
mannes
sowle
shall
fully
be
refourmed
.
not
to
that
state
that
it
had
at
the
fyrste
begynnynge
by
kynde
.
or
myghte
haue
had
thorugh
grace
yf
it
had
stonde
hole
/
But
it
shall
be
restored
to
moche
more
blysse
and
moche
hyer
Ioye
thorough
the
grete
mercy
and
the
endles
goodnesse
of
god
than
it
shold
haue
had
yf
it
had
neuer
fallen
/
For
thenne
shall
the
soule
receyue
the
hole
and
the
full
felynge
of
god
in
all
myghtes
of
it
.
wythoute
medelynge
of
ony
other
affeccyon
/
And
it
shall
see
mankynde
in
the
persone
of
Ihesu
aboue
the
kynde
of
aungels
onyd
to
the
godhede
/
For
thenne
shall
Ihesu
bothe
god
and
man
be
all
in
all
/
and
oonly
he
.
and
none
other
but
he
as
the
prophete
sayth
Dominus
solus
exaltabitur
in
illa
die
/
That
is
our
lorde
Ihesu
in
that
daye
that
is
euerlastynge
daye
shall
be
hyghed
oonly
.
and
none
but
he
/
And
also
the
body
of
man
shall
thenne
be
gloryfyed
/
For
it
shall
receyue
fully
the
ryche
dowary
of
vnde
delynes
wyth
all
that
longeth
therto
/
This
shall
a
soule
haue
wyth
the
body
/
and
moche
more
than
I
can
say
.
But
that
shall
be
in
the
blysse
of
heuen
and
not
in
this
lyfe
/
For
though
it
be
soo
that
the
passyon
of
our
lorde
be
cause
of
all
this
full
refourmynge
of
mannes
soule
/
neuerthelesse
it
was
not
his
wylle
for
to
graunte
this
full
refourmynge
ryght
anone
after
his
passyon
to
all
chosen
sowles
that
were
lyuynge
in
tyme
of
his
passyon
/
But
he
delayed
it
vnto
the
laste
daye
And
that
was
for
this
skylle
/
Sooth
it
is
that
oure
lorde
Ihesu
Cryste
of
his
mercy
hath
ordeyned
a
certayn
nomber
of
soules
to
saluacion
whyche
nombre
was
not
fulfylled
in
the
tyme
of
his
passyon
/
And
therfore
it
neded
that
by
length
of
tyme
thorugh
kyndly
generacyon
of
men
it
sholde
be
fulfylled
.
Thenne
yf
it
had
soo
be
that
as
sone
after
the
dethe
of
our
lorde
euery
soule
that
wolde
haue
trowed
in
hym
sholde
by
his
lyfe
haue
be
blessyd
and
full
refourmed
wythout
ony
other
abidynge
/
there
wolde
noo
creature
that
lyued
thenne
haue
be
that
he
ne
wold
haue
receyued
the
faythe
for
to
haue
be
made
blessyd
/
and
thenne
sholde
generacyon
haue
ceased
.
And
soo
sholde
we
that
are
now
chosen
soules
liuynge
and
other
soules
that
come
after
vs
not
haue
ben
borne
/
and
soo
sholde
our
lorde
haue
fayled
of
his
nomber
/
But
that
maye
not
be
/
And
therfore
our
lorde
purueyed
moche
better
for
vs
in
that
that
he
delayed
the
full
refourmyng
of
mannes
soule
tyll
the
laste
ende
.
as
saynt
poul
sayth
/
Deo
pro
nobis
melius
prouidente
.
ne
sine
nobis
consūmarentur
/
That
is
.
¶
That
refourmyng
in
partye
is
in
two
maners
.
one
in
fayth
a nother
in
felynge
/
Caplm
v.
A
Nother
reforming
of
this
ymage
is
in
partie
:
and
this
refourming
may
be
had
in
this
lyf
:
&
but
yf
it
be
had
in
this
lyf
it
maye
neuer
be
hadde
.
ne
the
soule
maye
neuer
be
saaf
/
But
this
refourmynge
is
on
two
maners
/
One
is
in
faythe
oonly
.
A nother
is
in
fayth
and
in
felynge
.
The
fyrste
refourmynge
in
fayth
oonly
suffiseth
to
saluacyon
/
The
seconde
is
worthy
to
haue
passynge
mede
in
the
blysse
of
heuen
/
The
fyrste
maye
be
had
lyghtly
and
in
shorte
tyme
/
The
seconde
maye
not
soo
but
thorugh
lengthe
of
tyme
and
moche
ghostly
traueyle
/
The
fyrst
maye
be
had
wyth
the
felynge
of
the
ymage
of
synne
/
for
though
a
man
fele
noo
thynge
in
hymselfe
but
all
stirynges
of
synne
and
flesshly
desyres
.
not
ayenstondynge
that
felynge
/
yf
he
wylfully
assente
not
therto
he
maye
be
refourmed
in
fayth
to
the
lycknesse
of
god
/
But
the
seconde
reformyng
puttyth
oute
the
likyng
in
felynge
of
flesshly
stirynges
and
worldly
desyres
/
and
suffreth
noo
suche
spottes
abyde
in
this
ymage
/
The
fyrste
refourmynge
is
oonly
of
begynnyng
and
profitynge
soules
.
and
of
actyf
men
/
The
seconde
is
of
perfyte
soules
and
of
contemplatyf
men·
For
by
the
firste
refourmynge
the
ymage
of
synne
is
not
destroyed
.
but
it
is
lefte
as
it
were
all
hole
in
felynge
/
But
the
seconde
refourmyng
destroyeth
the
olde
felynges
of
this
ymage
of
synne
/
and
bryngeth
in
to
the
soule
newe
gracyous
felynges
thorugh
the
werkynge
of
the
holy
ghoste
/
The
fyrste
is
good
.
the
seconde
is
better
/
but
the
thyrde
that
is
in
the
blysse
of
heuen
is
moos
beste
/
Fyrste
lete
vs
speke
of
that
one
and
syth
of
that
other
/
and
soo
we
shall
come
to
the
thyrde
.
¶
That
thorugh
the
sacrament
of
baptym
that
is
grounded
in
the
passion
of
Cryste
this
is
refourmed
fro
origynall
synne
/
Caplm
vi
.
TWo
maner
of
synnes
makith
a
soule
to
lese
the
shape
&
the
lyknes
of
god
.
That
one
is
called
origynall
that
is
the
firste
synne
.
thother
is
called
actuel
that
is
wylfully
done
synne
.
thyse
ii
.
synnes
put
away
a
soule
fro
the
blisse
of
heuen
.
&
dampneth
it
to
th
endles
payne
of
helle
.
but
yf
it
be
thorugh
the
grace
of
god
reformyd
to
his
lyckenesse
or
it
passe
hens
oute
of
this
lyfe
/
Neuerthelesse
two
remedyes
aren
there
ayenst
thise
two
synnes
/
by
the
whiche
a
forshapen
soule
maye
be
restored
agayne
/
One
is
the
sacramente
of
baptym
ayenste
origynall
synne
/
a nother
is
the
sacramente
of
penaunce
ayenste
actuell
synne
/
A
soule
of
a
chylde
that
is
borne
and
is
vncrystenyd
by
cause
of
origynall
synne
hath
noo
lyckenesse
of
god
/
He
is
noughte
but
an
ymage
of
the
fende
and
a
bronde
of
helle
.
But
as
soone
as
it
is
crystened
it
is
refourmed
to
the
ymage
of
god
/
and
thrugh
the
vertue
of
faythe
of
holy
chirche
sodeynly
it
is
tourned
fro
the
lyckenesse
of
the
fende
and
made
lyke
an
angell
of
heuen
.
Also
the
same
falleth
to
a
Iewe
or
to
a
farracyne
the
whiche
or
they
ben
crystened
arne
noughte
but
mancyples
of
helle
/
But
whan
they
forsaken
her
errour
and
fallen
mekely
to
the
trouthe
in
cryste
.
and
receyue
the
baptym
of
water
in
the
holy
ghoste
.
sothly
wythoute
ony
more
taryeng
they
arne
refourmed
to
the
lickenesse
of
god
soo
fully
as
holy
chirche
troweth
.
that
yf
they
myghte
as
soone
after
baptym
passe
oute
of
this
worlde
.
they
sholde
streyghte
flee
to
heuen
wythoute
ony
more
lettyng
/
had
they
done
neuer
soo
moche
synne
before
in
the
tyme
of
her
vntrouthe
/
and
neuer
sholde
they
fele
the
pay●ne
of
helle
ne
of
purgatori
/
And
that
pryuelege
sholde
they
h●ue
by
the
meryte
of
crystis
passion
/
¶
That
thorugh
the
sacrament
of
penaunce
that
stond●●h
in
contricyon
confession
and
satisfaccion
this
ymage
is
refourmed
fro
actuall
synne
/
Caplm
vii
.
ALso
what
crysten
man
or
woman
that
hath
lost
the
lickenesse
of
god
thorough
a
dedely
synne
brekynge
god●dis
commaundementes
/
yf
he
thorugh
towchynge
of
grace
sothfastly
forsake
his
synne
with
sorowe
and
contricion
of
herte
.
and
be
in
full
wylle
for
to
amende
hym
/
and
torne
him
to
good
lyuynge
/
And
in
this
forsayd
wylle
receyuyth
the
sacramente
of
penaunce
yf
he
maye
/
Or
yf
that
he
maye
not
he
is
in
wyll
therto
.
Sothly
I
saye
that
this
mannes
soule
or
womans
that
was
forshapen
fyrste
to
the
lyknesse
of
the
deuyll
thorugh
dedely
synne
is
now
by
the
sacrament
of
penaunce
restored
and
shapen
ayen
to
the
ymage
of
our
lorde
god
/
This
is
a
grete
curteysie
of
oure
lorde
and
an
cudeles
mercy
that
soo
lyghtly
foryeuyth
all
manere
of
synne
/
and
soo
sodeynly
yeuyth
plente
of
grace
to
a
synful
soule
that
askyth
mercy
of
hym
/
He
abideth
not
grete
penaunce
dooyng
ne
paynful
flesshly
sufferyng
or
he
foryeue
it
/
But
he
askyth
a
lothynge
of
synne
and
a
full
forsakyng
in
wyll
of
the
soule
for
the
loue
of
hym
.
and
a
tournynge
of
the
herte
to
him
/
This
askith
he
/
for
this
yeuyth
he
/
And
thenne
whan
he
seeth
this
wythoute
ony
delayenge
.
he
foryeuyth
the
synne
and
refourmyth
the
soule
to
his
lyknesse
/
The
synne
is
foryeuen
that
the
soule
shall
not
be
dampned
/
Neuerthelesse
the
payne
detted
for
the
synne
is
not
yet
fully
foryeuen
/
but
yf
contrycyon
and
loue
be
the
more
/
And
therfore
shall
he
goo
and
shewe
hym
and
shryue
hym
to
his
ghostly
fader
.
and
receyue
penaunce
enioyned
for
his
trespaas
.
and
gladly
fulfyll
it
.
soo
that
bothe
the
synne
and
the
payne
maye
be
done
away
or
he
passe
hens
/
And
that
is
the
skylfull
ordynaunce
of
holy
chyrche
for
grete
profyte
of
mannes
soule
.
that
though
the
synne
be
foryeuen
thorugh
the
vertue
of
contricyon
/
neuerthelesse
in
fulfyllyng
of
mekenesse
:
and
for
to
make
hole
satysfaccyon
he
shall
yf
he
maye
shewe
to
his
preste
plener
confessyon
/
for
that
is
his
token
&
his
warraunte
of
foryeuenesse
ayenste
all
his
enmyes
.
and
that
is
nedefull
for
to
haue
/
For
yf
a
man
had
forfeyted
his
lyfe
ayenste
a
kynge
of
this
erthe
it
were
not
ynough
to
hym
as
for
a
full
sykernesse
for
to
haue
oonly
foryeuenesse
of
the
kynge
/
but
yf
he
haue
a
charter
the
whiche
maye
be
his
token
and
his
warraunte
agaynste
all
other
men
/
Ryght
soo
maye
it
be
sayd
ghostly
/
If
a
man
haue
forfeyted
agaynste
the
kynge
of
heuen
his
lyffe
thorough
dedely
synne
/
It
is
not
ynough
to
hym
to
full
sykernesse
for
to
haue
foryeuenes
of
god
oonly
by
contricyon
betwene
god
&
hym
.
but
yf
he
haue
a
charter
made
by
holy
chirche
yf
he
maye
come
therto
And
that
is
the
sacrament
of
penaunce
the
whiche
is
his
charter
&
his
token
of
foryeuesse
/
For
syth
that
he
forfeyted
both
ayenste
god
and
holy
chirche
it
is
skylful
that
he
haue
foryeuenesse
for
that
one
and
a
warrant
for
that
other
/
And
this
●o
skylle
why
that
confessyon
is
nedefull
/
A nother
skyll
is
this
/
For
syth
this
reformyng
of
the
soule
stondyth
in
fayth
oonly
&
not
in
felynge
/
therfore
a
flesshly
man
that
is
rude
and
boystouse
&
can
not
deme
lyghtly
but
outwarde
of
bodily
thynges
sholde
not
mow
haue
trowyd
that
his
synnes
had
ben
foryeuen
hym
but
yf
he
had
some
bodily
token
.
and
that
is
confession
thorugh
the
whiche
token
he
is
made
all
syker
of
foryeuenes
yf
that
he
doo
that
in
hym
is
/
This
is
the
trouth
of
holy
chyrche
as
I
vnderstonde
it
/
Also
a nother
skyll
is
this
/
Though
the
grounde
of
foryeuenesse
stonde
not
pryncipally
in
confessyon
but
in
contrycyon
of
the
herte
.
and
in
forthynkyng
of
synne
/
neuertheles
I
hope
that
there
is
many
a
soule
that
shold●
neuer
a
felyd
very
contrycyon
.
nor
had
full
forsakynge
〈◊〉
yf
confessyon
had
not
be
/
For
it
fallyth
oftsythes
that
〈◊〉
tyme
of
confessyon
grace
of
compunccyon
comyth
to
a
〈◊〉
that
before
neuer
felid
grace
.
but
euer
was
colde
and
d●y●
and
ferder
fro
felyng
of
grace
/
And
therfore
syth
confessyon
〈◊〉
soo
profytable
to
the
more
partye
of
cristen
men
holy
〈◊〉
ordeyned
for
the
more
sykernesse
generally
to
all
crysten
men
that
euery
man
&
woman
shold
ones
in
the
yere
at
the
lest
be
shryuen
of
all
her
synnes
that
come
to
her
mynde
to
her
ghostly
fader·
though
they
had
neuer
soo
moche
contrycyon
before
time
/
Neuertheles
I
hope
well
that
yf
all
men
hadde
bene
as
besye
abowte
the
kepynge
of
theym selfe
in
eschewynge
of
all
manere
of
synne
/
And
had
comen
to
as
moche
grete
knowynge
and
felynge
of
god
as
some
man
hathe
/
That
holy
chirche
sholde
not
haue
ordened
the
token
of
confessyon
▪
as
for
nedefull
bonde
for
it
had
not
neded
/
But
for
all
men
arn
not
soo
perfyte
.
and
perauenture
moche
of
the
more
partie
of
crysten
men
is
vnperfyte
.
therfore
holy
chirche
ordeyned
confession·
by
waye
of
generall
bonde
to
all
crysten
men
that
wyll
knowe
holy
chyrche
as
her
moder
.
and
woll
be
buxome
to
her
biddynge
/
If
this
be
soth
as
I
hope
it
is
thenne
erreth
he
gretely
that
generally
sayth
that
confessyon
of
synnes
for
to
shewe
a
preste
is
neyther
nedefull
to
a
synner
ne
behofull
/
and
that
noo
man
is
bounde
therto
/
For
by
that
that
I
haue
sayd
it
is
both
nedefull
&
spedfull
to
all
soules
that
in
this
wretchyd
lyfe
are
defoyled
/
thorugh
synne
/
and
namely
to
those
that
arn
thorugh
dedely
synne
forshapen
fro
the
lyknes
of
god
whyche
may
not
be
refourmed
to
his
lyknes
but
by
the
sacrament
of
penaunce
that
pryncypally
stondeth
in
contricyon
&
sorowe
of
herte
/
and
secundary
in
shryfte
of
mouth
folowyng
after
if
it
maye
be
had
/
Vpon
this
manere
by
this
sacrament
of
penaunce
is
a
synfull
soule
refourmed
to
the
ymage
of
god
and
to
his
lyknesse
/
¶
How
in
the
sacrament
of
baptym
&
of
penaunce
thorugh
a
pryue
vnperceyuable
worchyng
of
the
holy
ghost
this
ymage
is
refourmed
though
it
be
not
seen
ne
felt
/
Caplm
viii
.
But
this
reformyng
stondeth
in
fayth
&
not
in
felyng
/
For
right
as
the
propirte
of
the
fayth
is
for
to
trowe
that
thou
seest
not
.
ryght
soo
it
is
for
to
trowe
that
thou
felyst
not
.
But
he
that
is
refourmed
in
his
soule
bi
the
sacrament
of
penaunce
to
the
ymage
of
god
he
felith
noo
chaungyng
in
him self
neyther
in
his
bodily
kynde
wythout
ne
in
the
pryue
substaunce
of
the
soule
within
other
than
he
dyde
.
for
he
is
as
he
was
vnto
his
felyng
/
and
he
felyth
the
same
stirynges
of
syn
and
the
same
corrupcion
of
his
flesshe
in
passions
&
worldly
rysyng
in
his
herte
as
he
dyde
before
/
And
neuertheles
he
shal
trow
that
he
is
thorugh
grace
reformed
to
the
lyknes
of
god
though
he
nother
fele
it
ne
see
it
/
He
may
well
fele
sorow
for
his
synne
and
a
tornynge
of
his
wyll
fro
synne
to
clennesse
of
lyuynge
yf
that
he
haue
grace
and
take
good
kepe
of
hymselfe
but
he
maye
nother
see
ne
fele
the
refourmynge
of
his
soule
how
it
is
wonderly
&
vnperceyuably
chaunged
fro
the
fylthe
of
the
fende
vnto
the
fayrnes
of
an
angell
thorugh
a
pryue
gracyous
werchyng
of
the
holy
ghost
/
That
maye
he
not
see
but
he
shall
trowe
it
/
And
yf
he
trowe
it
.
thenne
is
his
soule
reformed
in
trouthe
/
For
right
as
holy
chirche
trowith
by
the
sacrament
of
baptym
sothfastly
receyued
a
Iewe
or
a
sarrasyn
or
a
chylde
borne
is
refourmed
in
soule
to
the
lyckenesse
of
god
thorugh
a
pryue
vnperceyuable
werchyng
of
the
holy
ghoste
/
not
ayenstondyng
all
the
flesshly
stirynges
of
his
body
of
sinne
.
the
whiche
he
shall
fele
after
his
baptym
as
well
as
he
dyde
before
.
Right
soo
by
the
sacramente
of
penaunce
mekely
&
truly
receyued
a
fals
cristen
man
that
hath
be
encombred
with
dedely
synne
all
his
lyfe
tyme
is
refourmed
in
his
soule
wythin
vnperceyuably
.
out
taken
a
tournyng
of
his
wyll
thorugh
a
pryue
myghte
&
a
gracyous
werchyng
of
the
holy
ghost
that
sodenly
werchith
/
and
in
tyme
of
a
monent
or
a
twynkelyng
of
an
eye
ryghttyth
a
frowarde
soule
.
and
tourneth
it
fro
ghostly
fylthe
to
fayrnes
vnseable
/
and
of
a
seruaunte
of
the
〈◊〉
makyth
a
sone
of
Ioye
/
and
of
the
prysoner
of
helle
makyth
a
perceyuer
of
heuenly
herytage
not
ayenstondyng
all
the
fle●shly
felynge
of
this
synfull
ymage
that
is
the
bodily
kynde
▪
For
thou
shalt
vndstonde
that
the
sacramente
of
baptym
or
of
penaunce
is
not
of
that
vertue
for
to
lete
&
destroye
vtterly
al
the
stirynges
of
flesshly
lustes
and
paynfull
passyons
that
a
mannes
soule
neuer
fele
noo
maner
risyng
ne
styrynges
of
hem
noo
tyme
/
For
yf
it
were
soo
thenne
were
a
soule
fully
refourmed
here
to
the
worshyp
of
the
fyrste
makynge
/
But
that
maye
not
be
fully
in
this
lyffe
/
But
it
is
of
that
vertue
that
it
clenseth
the
soule
fro
all
the
synnes
before
done
/
And
yf
it
be
departed
fro
the
body
sauyth
it
fro
dampnacion
.
And
yf
it
dwelle
in
the
body
it
yeuyth
the
soule
grace
to
ayenstonde
the
stirynges
of
synne
/
and
it
kepyth
it
in
grace
also
that
noo
maner
of
lusty
stirynges
or
of
passyons
that
it
felyth
in
the
flesshe
be
it
neuer
soo
greuous
shall
dere
it
ne
departe
it
fro
god
as
longe
as
it
wylfully
sentyth
not
therto
/
Thus
saynt
poul
meaned
whan
he
sayd
thus
/
Nichil
dampnacōnis
in
hiis
qui
non
scdm
carnem
ambulant
/
That
is
.
¶
That
we
sholde
byleue
stedfastly
refourmynge
of
this
ymage
.
yf
our
conscyence
wytnesse
to
vs
a
full
forsakyng
of
synne
.
&
a
true
torning
of
our
wyll
to
good
liuyng
/
Ca·
ix
.
OF
this
refourmynge
in
fayth
spekyth
saynt
poul
thus
Iustus
ex
fide
viuit
/
The
rightwisman
lyueth
in
fayth
That
is
.
¶
That
all
the
soules
that
lyuen
mekely
in
the
faythe
of
holy
chyrche
/
and
haue
her
faythe
quyckened
in
loue
and
cha●ryte
ben
refourmed
by
this
sacramente
/
though
it
be
soo
that
they
maye
not
fele
the
specyall
yefte
of
deuocyon
or
of
ghostly
felynge
/
Caplm
x·
IN
this
refourmynge
that
is
oonly
in
faythe
the
〈◊〉
parte
of
chosen
soules
leden
her
lyfe
that
setten
her
wyll
stedfastly
for
to
flee
all
manere
of
dedely
synne
/
and
for
to
k●pe
hem
in
loue
&
charyte
to
her
euen
crysten
/
and
for
to
kep●
the
commaundementes
of
god
after
her
cunnynge
/
And
whan
it
soo
is
that
wycked
stirynges
and
euyll
wylles
rysen
in
her
hertes
of
pryde
or
of
enuye
of
yre
or
lecherye
/
or
of
ony
other
hede
synne
they
ayenstonde
hem
and
stryuen
ayenst
hem
by
dysplesynge
of
wyll
/
soo
that
they
folowe
not
in
dede
thyse
wycked
wylles
/
And
neuerthelesse
yf
they
falle
lyghtly
as
it
were
ayenste
her
wyll
thorugh
freelte
or
vncunnynge
/
as
soone
her
conscyence
greuyth
hem
and
pynyth
hem
soo
greuously
that
they
mow
haue
noo
reste
tyll
they
be
shryuen
and
maye
haue
foryeuenes
/
Sothly
all
thise
soules
that
thus
lyuen
in
this
refourmynge
and
ben
founde
therin
.
in
the
houre
of
dethe
they
shall
be
saaf
/
and
come
to
the
full
refourmynge
in
the
blysse
of
heuen
/
though
it
be
soo
that
they
myghte
neuer
haue
ghostly
felynge
ne
Inwarde
sauour
.
ne
specyall
grace
of
deuocyon
in
all
her
lyfe
tyme
/
For
elles
yf
thou
say
that
noo
soule
shall
be
saaf
but
it
were
refourmed
in
ghostly
felynge
that
it
myght
fele
deuocyon
and
ghostly
sauour
in
god
as
some
soules
doon
thorugh
specyall
grace
.
thenne
sholde
fewe
soules
be
saaf
in
rewarde
of
multytude
of
other
/
Nay
it
is
not
for
to
trowe
that
that
for
the
soules
that
oonly
arn
deuoute
.
and
bi
grace
come
to
ghostly
felyng
.
and
for
noo
moo
our
lorde
Ihesu
sholde
haue
take
mankynde
/
and
suffred
that
harde
passyon
of
dethe
.
It
had
be
a
lityll
purchaas
to
hym
for
to
haue
come
fro
so
ferre
to
soo
nere
/
and
fro
soo
hye
to
soo
lowe
for
soo
fewe
soules
Nay
his
mercy
is
spradde
larger
than
soo
/
Neuertheles
on
the
contrary
wyse
yf
thou
trowe
that
the
passyon
of
our
lorde
is
soo
precyous
.
and
his
mercy
somoche
that
there
shal
noo
soule
be
dampned
.
and
namely
of
noo
crysten
man
doo
he
neuer
soo
euyll
as
some
fooles
wene
/
soothly
thou
erreste
gretely
/
Therfore
goo
in
the
meane
and
holde
the
in
the
middes
.
and
trow
as
holy
chirche
trowyth
/
And
that
is
that
the
moost
sinfull
man
that
lyueth
in
erthe
yf
he
torne
his
will
thorugh
grace
fro
dedely
synne
wyth
sothfaste
repentaunce
to
the
seruyse
of
god
/
he
is
refourmed
in
his
soule
/
And
yf
he
deyed
in
that
state
he
shall
be
saaf
/
Thus
behighte
our
lorde
by
his
prophete
sayenge
thus
/
In
quacumque
hora
conuersus
fuerit
peccator
&
ingemuerit
.
¶
That
soules
refourmed
neden
euer
to
fyghte
and
stryue
ayenste
the
stirynge
of
synne
whyle
they
lyuen
here
/
And
how
a
soule
maye
wyte
whan
it
assentyth
to
the
stiryng
.
and
whan
not
/
Caplm
xi
.
THis
refourmyng
in
fayth
is
lyghtly
goten
/
but
it
maye
not
so
lyghtly
beholde
/
And
therfore
what
man
or
woman
that
is
refourmed
to
the
sickenesse
of
god
in
trouth
moche
traueylle
and
besynesse
must
they
haue
yf
they
wyll
kepe
this
ymage
hole
&
clene
that
it
falle
not
downe
ayen
thorugh
weykenesse
of
wyll
to
the
ymage
of
synne
/
He
maye
not
be
ydle
ne
reklees
for
the
ymage
of
synne
is
soo
nere
festnyd
to
hym
/
and
soo
contynually
pressyth
vpon
hym
by
dyuerse
styrynges
of
synne
/
that
but
yf
he
be
ryght
well
waare
he
shall
full
lyghtly
thorough
assente
falle
ayen
therto
/
And
therfore
hym
nedeth
euer
be
stryuynge
and
fyghtynge
ayenste
wycked
stirynges
of
this
ymage
of
synne
/
and
that
he
make
none
accorde
therwyth
/
ne
take
noo
frendshyp
to
it
for
to
be
buxum
to
his
vnskylfull
biddynges
/
For
yf
he
doo
he
begyleth
hymself
But
soothly
yf
he
stryueth
wyth
hem
hym
nedeth
not
moche
drede
of
assentynge
/
For
stryfe
brekyth
pees
and
fals
accorde
.
It
is
good
that
a
man
haue
pees
wyth
all
thynge
sauf
wyth
the
fende
and
wyth
this
ymage
of
synne
/
for
ayenste
hem
him
nedeth
euer
fighte
in
his
thoughte
and
in
his
dede
tyll
he
haue
geten
on
hem
the
maystry
.
and
that
shal
neuer
be
fully
in
this
lyfe
/
as
longe
as
he
bereth
and
felyth
this
ymage
/
I
saye
not
but
that
a
soule
maye
thorugh
grace
haue
the
hier
honde
ouer
this
ymage
soo
ferforthe
that
he
shall
not
folowe
ne
sente
to
the
vnskylfull
stirynges
of
it
/
But
for
to
be
soo
clene
delyuerde
fro
this
ymage
that
he
sholde
fele
noo
suggestyon
ne
Ianglynge
of
flesshly
affeccyon
ne
of
vayne
thoughte
noo
tyme
maye
noo
man
haue
in
this
lyfe
/
I
hope
that
a
soule
that
is
refourmed
in
felynge
by
rauysshyng
of
loue
in
contemplacyon
of
god
maye
be
soo
ferre
fro
the
sensualyte
and
fro
vayn
ymagynacyon
aad
soo
ferre
drawen
out
and
departed
fro
the
flesshly
felynge
for
a
tyme
that
it
shall
not
fele
but
god
/
but
that
lasteth
not
euer
/
And
therfore
say
I
that
euery
man
behoueth
stryffe
ayenste
this
ymage
of
synne
/
and
namely
he
that
is
refourmed
in
fayth
oonly
that
soo
lyghtly
maye
be
disceyued
therwyth
/
In
the
persone
of
whiche
men
sayth
saynt
poul
/
Caro
concupiscit
aduersus
spiritum
et
spiritus
aduersus
camen
That
is
:
¶
That
this
ymage
is
bothe
fayr
&
fowle
whyles
it
is
in
this
lyfe
here
though
it
be
refourmed
/
And
of
dyuersyte
of
felynges
pryuely
had
betwene
thise
soules
that
ben
refourmed
and
other
that
ben
not
/
Caplm
xii
.
FAyr
is
mannes
soule
.
and
fowle
is
a
mannes
soule
/
Fayr
in
as
moche
as
it
is
refourmed
in
fayth
to
the
lickenes
of
god
/
But
it
is
foule
in
asmoche
as
it
is
medled
wyth
flesshly
felynges
&
vnskylfull
stirynges
of
this
fowle
ymage
of
synne
/
Fowle
wythout
as
it
were
a
beest
/
fair
wythin
lyke
to
an
angell
/
Fowle
in
felynge
of
the
sensualyte
/
fayr
in
trouth
of
the
reason
/
Foule
for
the
flesshly
appetyte
.
fayr
for
the
good
wyll
/
Thus
fayr
&
thus
foule
is
a
chosen
soule
/
sayeng
holy
wrytte
thus
/
Nigra
sum
sed
formosa
filie
Ierlm
sicut
tabernacula
cedar
et
sicut
pellis
salomonis
/
That
is
.
¶
Of
thre
manere
of
men
of
the
whiche
some
ben
not
refourmed
/
and
some
ben
refourmed
oonly
in
fayth
/
and
some
in
fayth
and
in
felynge
/
Caplm
xiii
.
BY
this
that
I
haue
said
maye
thou
see
that
after
dyuers
partyes
of
the
soule
arne
dyuers
states
of
men
/
Some
men
arne
not
refourmed
to
the
lyckenesse
of
god
/
and
some
arne
refourmed
to
the
lyckenesse
of
god
/
And
some
arn
refourmed
only
in
fayth
/
and
some
arne
refourmed
in
fayth
and
in
felynge
/
For
thou
shalt
vnderstonde
that
a
soule
hath
two
partyes
/
That
one
is
called
sensualyte
and
that
is
flesshly
felynge
by
the
fyue
outewarde
wyttes
/
the
whiche
is
comon
to
man
and
to
beest
/
Of
the
whiche
sensualyte
whan
it
is
vnskilfully
and
vnordynatly
ruled
is
made
the
ymage
of
synne
/
whan
it
is
not
ruled
after
reason
/
for
thenne
is
the
sensualyte
synne
/
That
other
partye
is
called
reason
/
and
that
is
departed
in
two
/
In
the
ouer
partye
&
in
the
nether
/
The
ouer
party
is
lickened
to
a
man
/
for
it
sholde
be
mayster
and
souereyne
and
that
is
propirly
the
ymage
of
god
/
For
by
that
oonly
the
soule
knowyth
god
and
louyth
hym
/
And
the
neyther
is
lyckened
to
a
woman
/
for
it
sholde
be
buxum
to
the
ouer
partye
of
reison
/
as
woman
is
buxum
to
man
/
and
that
lyeth
in
knowyng
and
rulynge
of
erthly
thynges
:
for
to
vse
hem
discretly
after
nede
.
&
for
to
refuse
hem
whan
it
is
noo
nede
.
for
to
haue
euer
with
it
an
eye
vpwarde
to
the
ouerpartie
of
reason
with
drede
&
reuerence
for
to
folow
it
.
Now
maye
I
saye
that
a
soule
that
lyueth
after
likynges
and
the
lustes
of
his
flesshe
/
as
it
were
an
vnskylfull
beest
.
and
neyther
hath
knowyng
of
god
ne
desyre
to
vertues
ne
to
good
liuynge
.
But
is
all
blynded
in
pryde
/
frette
wyth
enuy
.
ouerlayed
wyth
couetyse
/
defoyled
wyth
lecherye
/
and
other
grete
synnes
/
Is
not
refourmed
to
the
lyckenesse
of
god
/
for
it
lyeth
and
resteth
fully
in
the
ymage
of
synne
.
that
is
sensualyte
/
A nother
soule
that
dredeth
god
/
and
ayenstondeth
dedely
stirynges
of
the
sensualyte
/
and
foloweth
hem
not
/
But
lyueth
resonably
in
ruelynge
and
gouernaunce
of
worldly
thynges
/
and
setteth
his
entente
and
hys
wyll
for
to
pleyse
god
bi
his
outwarde
werkes
is
refourmed
to
the
lyknesse
of
god
in
faythe
/
And
though
he
fele
the
same
stirynges
of
synne
as
that
other
dooth
/
it
shall
not
dysease
him
for
he
resteth
not
in
hem
as
that
other
dooth
/
But
a nother
soule
that
fleeth
thorugh
grace
all
dedely
styrynges
of
the
sensualyte
and
venyals
also
ferforth
that
he
felyth
hem
not
is
refourmed
in
felynge
/
for
he
folowyth
the
ouerparty
of
reason
in
beholdynge
of
god
and
ghostly
thynges·
as
I
shall
telle
the
afterwarde
/
¶
How
men
that
ben
in
synne
forshapen
hemselfe
in
to
dyuerse
bestes
lyckenesse
/
And
they
been
called
the
louers
of
the
worlde
/
Caplm
xiiii
.
A
wretchyd
man
is
he
thenne
that
knowyth
not
the
worthynesse
of
his
soule
ne
wylle
not
knowe
it
/
how
it
is
moost
worthy
creature
that
euer
god
made
oute
take
an
angell
whom
it
is
lyke
to
.
hye
aboue
all
other
kynde
bodily
.
to
the
whiche
noo
thynge
maye
suffyse
as
full
reste
/
but
oonly
god
/
And
therfore
he
sholde
noo
thynge
loue
ne
lyke
but
hym
oonly
/
ne
coueyte
ne
seke
but
how
he
myghte
be
refourmyd
to
his
liknes
.
but
for
he
knowith
not
this
.
therfore
he
sekyth
&
coueytith
his
rest
&
his
likyng
outwarde
in
bodily
creatures
werse
than
hymself
is
/
Vnkyndly
he
dooth
&
vnresonably
he
werkith
that
leuith
the
souereyn
gode
&
euerlastyng
lyfe
that
is
god
vnsought
and
vnloued
vnknowen
and
vnworshypped
.
and
chesyth
his
reste
&
his
blysse
in
a
passynge
delyte
of
an
erthely
thynge
/
Neuerthelesse
thus
done
all
the
louers
of
this
worlde
that
haue
her
Ioye
&
her
blysse
in
this
wretchyd
lyffe
/
Some
haue
it
in
pryde
&
vaynglory
of
hemself
/
that
whan
they
haue
loste
the
drede
of
god
they
traueyle
&
studye
nyght
&
day
how
they
mow
come
to
worshyppe
&
praysyng
of
the
worlde
/
and
maken
noo
force
how
it
be
soo
that
they
myght
come
therto
and
ouerpasse
all
men
eyther
in
clergye
or
in
crafte
in
name
or
in
fame
.
In
ryches
or
in
reuerence
.
in
souereynte
&
mastershyp
.
in
hye
state
&
lordshyp
Some
men
haue
her
reste
in
ryches
and
in
outragyous
hauour
of
erthly
good
.
and
setten
her
hertes
soo
fully
for
to
gete
it
.
that
they
seke
not
elles
but
how
they
mighte
come
therto
/
Some
haue
her
likynge
in
flesshly
lustes
of
glotenye
&
lecherye
and
in
other
bodily
vnclennes
/
And
some
in
oo
thyng
and
some
in
a nother
.
And
thus
wretchydly
thise
that
done
thus
forshapen
hemself
fro
the
worthynes
of
man
.
and
torne
hem
in
to
dyuers
bestes
lickenes
/
The
proude
man
is
torned
into
a
lyon
for
pride
:
for
he
wold
be
drade
&
worshypped
of
all
men
/
and
that
noo
man
ayenstonde
the
fulfyllyng
of
his
flesshly
wyll
nother
in
worde
ne
in
dede
/
And
yf
ony
man
wolde
lette
his
mysproude
wyll
.
he
we●ith
felle
&
wrothe
.
and
woll
be
wroken
of
him
as
a
lyon
wrekith
hym
on
a
lityll
beest
/
This
man
that
dooth
thus
is
noo
man
for
he
dooth
vnresonably
ayenste
the
kynde
of
a
man
/
and
so
he
is
tourned
&
transfourmed
in
to
a
lyon
/
●nuyous
&
angry
men
arn
torned
in
to
houndes
thorugh
wrath
/
an
enuye
that
berkyth
ayen
her
euen
crysten
and
bityth
hem
by
wycked
&
malicyous
wordes
/
and
greuytgh
hem
that
haue
not
trespassed
wyth
wrongfull
dedes
.
harmynge
hem
in
body
&
in
soule
ayenste
goddis
biddyng
/
Some
men
arne
forshapen
in
to
asses
the
arne
slowe
to
the
seruyse
of
god
.
and
euyll
wylled
for
to
doo
ony
good
dede
to
her
euen
crysten
/
They
arn
redy
ynough
for
to
renne
for
worldly
profyte
&
for
erthly
worshyp
or
for
pleisaūce
of
an
erthly
man
/
But
for
ghostly
mede·
for
helpe
of
her
owne
soules
:
or
for
the
worshyp
of
god
they
are
soone
yrke
they
woll
not
therof
/
And
yf
they
oughte
done
they
goon
but
apase
and
wyth
frowarde
wyll
/
Some
are
torned
in
to
swyne
for
they
are
soo
blynde
in
wytte
&
so
bestly
in
maners
that
they
haue
noo
drede
of
god
:
but
folowen
only
the
lustes
&
lykynges
of
her
flessh
/
and
haue
noo
rewarde
to
the
honeste
of
man
/
ne
for
to
rule
hem
after
the
biddynge
of
reason
/
ne
for
to
restrayne
the
vnskylfull
stirynges
of
the
flesshly
kynde
.
but
assone
as
a
flesshly
stirynge
comyth
of
synne
they
are
redy
for
to
falle
therto
and
folowe
as
swyne
done
/
Some
men
are
torned
in
to
wulfes
that
lyuen
by
raueyn
as
fals
couetous
men
done
that
thrugh
maystry
&
ouerledynge
robben
her
euen
cri●●●
of
her
worldly
goodes
/
Some
men
are
torned
in
to
foxes
as
fals
men
&
deceyuable
men
that
lyuen
in
trecherye
&
gyle
/
All
thise
and
many
other
moo
that
lyuen
not
in
drede
of
god
.
but
breken
his
commaundementes
forshapen
hemself
fro
the
〈◊〉
of
god
/
and
maken
hem
lyke
to
bestes·
ye
&
worse
than
bestes
for
they
are
lyke
to
the
fende
of
helle
/
And
therfore
sothly
〈◊〉
men
that
lyuen
thus
yf
they
ben
not
refourmed
whan
〈◊〉
hour
of
dethe
cometh
.
and
the
soules
of
hem
are
departed
〈◊〉
the
bodies
.
thenne
shall
her
eye
be
opened
that
is
now
stopped
wyth
synne
/
and
thenne
shall
they
fele
&
fynde
the
payne
of
〈◊〉
wretchydnes
that
they
lyued
in
here
/
And
for
asmoche
as
the
ymage
of
god
was
not
refourmed
thrugh
the
sacramente
of
penaunce
in
hem
neyther
in
fayth
ne
in
felynge
here
in
this
lyfe
they
shall
be
as
cursed
caste
oute
fro
the
blessyd
face
of
our
creatour
/
and
they
shall
be
dampned
with
the
deuyll
in
to
the
depnesse
of
helle
there
for
to
be
without
ende
/
Thus
sayth
saynt
Iohn
in
th
apocalipse
/
Tumidis
et
incredulis
execratis
&
homicidis
fornicatoribus
venificis
et
ydolatris
&
omnibus
mendacibus
pars
illorum
erit
in
stagno
ardenti
igne
&
sulphure
.
¶
How
louers
of
this
worlde
vnable
hem
in
dyuers
maners
to
the
refourmyng
of
her
owne
soule
/
Caplm
xv
BVt
now
sayth
some
of
hem
thus
.
I
wold
fayne
loue
god
&
be
a
gode
man·
&
forsake
the
loue
of
the
worlde
yf
that
I
myghte
/
but
I
haue
noo
grace
therto
.
If
I
had
the
same
grace
that
a
good
man
hath
I
sholde
doo
as
he
dooth
/
But
for
I
haue
it
not
.
therfore
I
maye
not
/
&
soo
it
is
not
to
me
to
wyte
but
I
am
excused
/
Vnto
thise
men
I
say
thus
Soth
it
is
as
they
saye
that
they
haue
no
grace
/
and
therfore
they
lyen
styll
in
her
synne
&
maye
not
ryse
oute
/
But
that
auayleth
hem
not
ayenst
god
.
for
it
is
her
owne
defawte
/
They
vnable
hem
by
dyuers
wayes
somoche
that
the
lighte
of
grace
maye
not
shine
to
henne
rest
in
her
hertes
.
For
some
are
so
frowarde
that
they
woll
noo
grace
hauene
they
woll
noo
good
men
be
/
For
they
wote
wel
that
yf
they
sholde
be
good
men
they
must
nedes
forbere
the
grete
likyng
&
the
luste
of
this
worlde
that
they
haue
in
erthly
thynges
/
and
that
woll
they
not
.
For
hem
thynken
it
is
soo
swete
that
they
woll
not
forgoo
it
/
And
also
they
muste
nedes
take
werkes
of
penaunce
/
As
in
fastynge
.
wakynge
:
prayenge
/
And
many
other
goode
dedes
dooynge
:
In
chastysynge
of
theyr
flesshe
/
And
in
wythdrawynge
of
theyr
flesshly
wyll
/
and
that
maye
they
not
doo
/
For
it
is
made
soo
sharpe
and
soo
dredfull
to
her
thynkynge
that
they
vggen
&
lothen
for
to
thinke
vpon
it
/
and
soo
cowardly
&
wretchydly
dwelle
they
stylle
in
her
synne
/
Some
wolde
haue
grace
as
it
semith
and
begyn̄en
to
able
hem
therto
.
but
her
wyll
is
wonder
weeke
/
For
assone
as
ony
stirynge
of
synne
comyth
though
it
be
contrary
to
the
biddynge
of
god
.
they
falle
anone
therto
/
for
they
are
so
bounde
thrugh
custome
by
oft
fallynge
and
ofte
assentynge
to
synne
before
:
that
hem
thynke
it
impossyble
for
to
ayenstonde
it
/
and
soo
feyned
hardnes
of
perfourmyng
weekyth
her
will
.
and
smytith
it
downe
ayen
:
So
me
also
felen
stirynge
of
grace
.
as
whan
they
haue
bityng
of
conscyence
for
her
euyll
lyuyng
.
&
that
they
sholde
leue
it
But
that
is
soo
paynfull
to
hem
&
heuy
that
they
woll
not
suffre
it
ne
abyde
it
:
but
they
flee
therfro
&
foryete
it
yf
they
may
soo
ferforth
that
they
seke
likynge
&
comforte
outwarde
in
flesshly
creatures
.
soo
that
they
sholde
not
fele
this
bityng
of
conscience
wythin
her
soule
/
And
more
ouer
some
men
are
so
blynde
&
soo
bestly
that
they
wene
there
is
none
other
lyf
but
this
.
ne
that
there
is
noo
soule
other
than
of
a
best
/
&
that
the
soule
of
a
man
deyeth
wyth
the
body
as
the
soule
of
a
beest
/
and
therfore
they
saye
:
Ete
we
.
drynke
we
:
&
make
we
mery
here
/
for
of
this
lyfe
we
been
syker
:
we
see
none
other
heuen
/
Sothly
suche
are
some
wretches
that
sayen
thus
in
her
hertes
/
though
they
saye
it
not
wyth
her
mouth
/
Of
the
whiche
men
the
prophete
sayth
thus
/
Dixit
insipiens
in
corde
suo
non
est
deus
/
That
is
/
●
vnwyse
man
sayd
in
his
herte
:
there
is
noo
god
/
This
vnw●se
man
is
euery
wretchyd
man
that
lyueth
&
loueth
synne
.
and
●hesith
the
loue
of
this
worlde
as
rest
of
his
soule
:
he
sayth
there
is
noo
god
/
not
with
his
mouth
.
for
he
woll
speke
of
hym
some
tyme
whan
he
fareth
wel
flesshly
as
it
were
in
reuerence
whan
he
sayth
blessyd
be
god
/
Somtyme
in
dyspyte
whan
he
is
angry
ayenst
god
or
his
euen
crysten
.
and
sweryth
by
his
blessyd
body
or
ony
of
his
membres
/
But
he
sayth
in
his
thought
that
there
is
noo
god
/
and
that
is
eyther
for
he
weneth
that
god
seeth
not
his
synne
.
or
that
he
wyll
not
punysshe
it
so
harde
as
holy
wrytt
sayth
/
or
that
he
woll
foryeue
hym
that
synne
though
he
see
it
not
/
or
elles
that
there
shall
noo
crysten
man
be
dampned
doo
he
neuer
soo
euyll
/
Or
elles
yf
he
fast
our
lady
faste
.
or
saye
euery
daye
a
certeyn
oryson
/
or
here
euery
daye
ii
.
masses
or
iii.
or
do
a
certain
bodily
dede
as
it
were
in
worship
of
god
.
he
shall
neuer
goo
to
helle
doo
he
neuer
somoche
synne
though
he
forsake
it
not
/
this
man
sayth
in
his
herte
that
there
is
noo
god
/
But
he
is
vnwyse
as
the
prophete
sayth
/
For
he
shall
fele
&
fynde
in
paine
that
he
is
a
god
whom
he
forgate
&
sette
nought
by
/
but
sette
by
the
wele
of
the
worlde
as
the
prophete
sayth
/
Sola
vexacio
dabit
intellectum
auditui
/
That
is
:
¶
A
lityll
counseyle
how
louers
of
this
worlde
sholde
doo
yf
they
woll
be
refourmed
in
her
soule
byfore
her
partyng
hens
Caplm
xvi
.
THyse
men
though
they
wote
well
that
they
arne
out
of
grace
&
in
dedely
synne
they
haue
no
care
ne
sorow
ne
thoughte
therfore
.
But
they
make
flesshly
myrth
&
worldly
solace
asmoche
as
they
maye
/
And
the
ferder
they
ben
fro
grace
the
more
myrthe
they
make
/
&
perchaunce
some
holden
hem
wel
payd
that
they
haue
noo
grace
that
they
maye
as
it
were
the
more
fully
&
freely
folow
the
likyng
of
flesshly
lustes
.
as
though
god
were
a
slepe
&
myghte
not
see
hem
/
And
this
is
one
of
the
moost
defawte
that
maye
be
/
And
thus
by
her
owne
frowardenes
they
stoppe
the
lyghte
of
grace
fro
her
owne
soule
that
it
maye
not
reste
therin
/
the
whiche
grace
in
asmoche
as
in
it
is
shyneth
to
all
ghostly
creatures
redy
for
to
entre
in
there
it
is
receyued
:
as
the
sonne
shyneth
ouer
all
creatures
bodily
ther●
it
is
not
letted
/
thus
sayth
saynt
Iohn
in
the
gospel
.
¶
That
refourmyng
in
fayth
&
in
felynge
maye
not
sodenly
be
goten
by
grace
&
moche
bodily
and
ghostly
traueyle
in
lengthe
of
tyme
/
Caplm
xvii
.
THis
refourmyng
is
in
fayth
as
I
haue
before
sayd
that
lyghtly
may
be
had
/
But
after
this
comyth
refourminge
in
fayth
&
in
felynge
that
maye
not
lyghtly
begote
but
thorugh
longe
traueylle
&
moche
besynesse
/
For
refourmynge
in
fayth
is
comyn
to
all
chosen
soules
though
they
ben
in
the
lowest
degree
of
charyte
/
But
refourmyng
in
felyng
is
specyally
of
thise
soules
that
maye
come
to
the
state
of
perfeccyon
&
that
maye
not
sodeynly
be
had
.
but
after
grete
plente
of
grace
&
moche
ghostly
traueylle
a
soule
maye
come
therto
/
and
that
is
whan
he
is
fyrste
helyd
of
his
ghostly
syknes
/
:
and
whan
alle
bytter
passions
&
flesshly
lustes
.
&
other
olde
felynges
are
brente
oute
of
the
herte
wyth
fyre
of
desyre
and
newe
gracyous
felynges
arne
broughte
Inne
wyth
brennynge
loue
and
ghostly
lyghte
/
Thenne
right
nyghe
hygheth
a
soule
to
perfeccyon
and
to
refourmynge
in
felynge
/
For
soth
it
is
.
right
as
a
man
that
is
brought
nye
to
deth
thrugh
bodily
siknes
though
he
receyue
a
medicyne
by
the
whiche
he
is
restored
&
siker
of
his
lyfe
/
he
maye
not
therfore
anone
rise
vp
&
goo
to
werke
as
an
hole
maye
for
the
feblenes
of
his
body
holdeth
hym
downe
that
he
muste
abyde
a
good
whyle
&
kepe
hym
well
wyth
medicynes·
&
dyete
hym
by
mesure
after
ye●echynge
of
a
leche
tyll
he
maye
fully
recouer
bodily
hele
.
Righte
soo
ghostly·
he
that
is
broughte
to
ghostly
dethe
thrugh
dedely
synne
though
he
thrugh
medicyne
of
the
sacrament
of
penaunce
be
restored
to
lyfe
that
he
shall
not
be
dampned
/
neuertheles
he
is
not
anone
hole
of
all
his
passions
&
of
all
his
flesshly
desyres
.
ne
able
to
contemplacyon
/
but
hym
behoueth
abyde
a
grete
whyle
.
&
take
good
kepe
of
hymself
/
and
rule
hym
so
that
he
myghte
recouer
full
hele
of
soule
.
for
he
shall
langern
a
grete
whyle
or
that
he
be
fully
hole
/
Neuertheles
yf
that
he
take
medicynes
of
a
good
leche
.
&
vse
hem
in
tyme
with
mesure
&
discrecyon
he
shall
moche
the
sooner
be
restored
to
hys
ghostly
strength
.
&
come
to
refourmynge
in
felynge
/
For
refourmynge
in
fayth
is
the
lowest
state
of
all
chosen
soules
/
for
byneth
that
myghte
they
not
well
be
/
But
refourmyng
in
felynge
is
the
hiest
state
in
this
lyfe
that
the
soule
may
come
to
But
fro
the
lowest
to
the
hyest
maye
not
a
soule
sodenly
〈◊〉
.
nomore
than
a
man
that
woll
clymbe
vpon
a
ladder
〈◊〉
setteth
his
fote
vpon
the
lowest
stele
may
at
the
nexte
flee
vp
to
the
hyeste
/
But
hym
behoueth
goo
by
processe
one
after
another
tyll
he
maye
come
to
the
ouerest
/
Right
soo
it
is
ghostly
.
no
man
is
made
sodenly
souereyn
in
grace
:
but
thrugh
long
exercyse
and
slye
werkyng
of
a
soule
may
com
therto
/
namly
whan
he
helpyth
&
techyth
a
wretchyd
soule
in
whom
al
grace
lyeth
/
For
wythout
specyall
helpe
&
Inwardly
techynge
of
hym
maye
noo
soule
come
therto
.
¶
The
cause
why
soo
fewe
soules
in
rewar̄de
of
the
multytude
of
other
comen
to
this
refourmynge
in
faythe
and
in
felynge
/
Caplm
xviii
.
BVt
now
sayst
thou
.
Syth
our
lorde
is
soo
curteys
of
his
goodnes
.
&
of
his
gracyous
yeftes
soo
free
/
wonder
it
is
thenne
that
soo
fewe
soules
as
it
semyth
in
rewarde
of
the
multytude
of
other
maye
come
to
this
refourmyng
in
felynge
/
It
semyth
that
he
were
dangerous
&
that
is
not
sothe
/
or
that
he
toke
noo
rewarde
of
his
creatures
.
the
whiche
by
takynge
of
fayth
are
become
his
seruauntes
/
Vnto
this
I
may
answere
&
say
as
me
thynketh
.
that
one
enchesen
is
this
/
Many
that
are
refourmed
in
faythe
sentten
not
her
hertes
for
to
profyte
in
grace
.
ne
for
to
seke
none
hyer
estate
of
good
liuynge
thruh
besye
traueylle
in
prayenge
&
thynkyng
.
and
other
bodily
&
goostly
werkyng
/
but
hem
thynke
it
ynough
to
hem
to
kepe
hēselfe
out
of
dedely
synne
.
and
for
to
stonde
stylle
in
that
plyghte
as
they
are
in
/
For
they
saye
that
it
is
ynough
to
hem
for
to
be
saaf
and
haue
the
leest
degree
in
heuen
/
They
wol
coueyte
noo
more
/
Thus
perchaunce
dooth
some
of
the
chosen
soules
that
leden
in
the
worlde
actyf
lyfe
/
and
that
is
lityll
wonder
of
hem
/
For
they
are
soo
occupyed
wyth
worldly
besynesse
that
nedeth
for
to
be
done
that
they
maye
not
fully
sette
her
hertes
for
to
profyte
in
ghostly
werkynge
/
And
neuertheles
it
is
peryllous
to
hem
.
for
they
falle
oute
all
daye
/
and
are
now
vp
&
now
downe
.
&
maye
not
come
to
the
stablynes
of
gode
liuyng
Neuertheles
they
are
somwhat
excusable
for
her
astate
of
lyuynge
/
But
other
men
&
wymmen
that
are
free
fro
worldly
besynesse
yf
they
woll
&
maye
haue
her
nedfull
sustynaunce
with
oute
grete
bodily
besynes
.
specyally
as
religyous
men
&
wymmen
may
that
bynden
hemself
to
the
state
of
perfeccyon
by
takynge
of
relygion
.
and
other
men
also
in
seculer
state
that
haue
moche
reason
in
grete
kyndly
wytte
.
&
mighte
yf
they
wolde
dyspose
hem
there
to
come
to
moche
grace
/
Thise
men
are
more
to
blame
.
for
they
stonde
stylle
as
they
were
ydle
&
woll
not
prouffyte
in
grace
.
ne
in
noo
ferder
sekynge
for
to
come
to
the
loue
and
the
knowyng
of
god
●For
sothly
it
is
peryllous
to
a
soule
that
is
refourmed
oonly
in
fayth
and
woll
noo
more
seke
profyte
.
ne
yeue
hym
besily
to
ghostly
traueyle
/
for
he
maye
soo
lyghtly
lese
that
he
hath
.
and
falle
ayen
to
dedely
synne
.
For
a
soule
may
not
stonde
styll
alway
in
one
state
while
that
it
is
in
the
flesshe
/
For
it
is
eyther
profitynge
in
grace
or
peyrynge
in
synne
/
For
it
fareth
by
hym
as
it
dooth
by
a
man
that
were
drawe
out
of
a
pytte
.
&
whan
he
were
vp
he
wolde
noo
ferd
goo
than
the
pyttes
brynke
/
Sothly
he
were
a
moche
foole
.
for
a
lityll
puff
of
wynde
or
an
vnwarly
stiryng
of
hymself
sholde
soone
cast
hym
downe
ayen
wors
than
he
was
byfore
/
Neuertheles
yf
he
flee
fro
the
brynke
as
ferre
as
he
may
&
goo
forthe
on
the
erthe
.
thenne
though
there
come
a
grete
storme
he
is
the
more
syker
.
for
he
fallyth
not
in
the
pytte
/
Right
soo
ghostly
.
he
that
is
drawen
out
of
the
pytte
of
synne
thrugh
refourmyng
of
fayth
/
&
whan
he
is
out
of
dedely
synne
he
thy●●kyth
hymself
syker
ynough
/
And
therfore
he
woll
not
profyte
but
holde
hym
styll
as
he
is
by
the
pyttis
brynke
as
nere
as
he
maye
sothly
he
is
not
wise
/
for
at
the
leest
temptacion
of
his
enmye
or
of
his
flesshe
he
falleth
in
to
synne
ayen
/
But
neuer
theles
yf
he
flee
fro
the
pytte
.
that
is
yf
he
sette
his
herte
〈◊〉
for
to
come
to
more
grace
.
&
for
to
traueyle
besily
how
he
〈◊〉
come
therto
.
&
yeue
him
hertly
to
prayeng
:
thinkyng
&
other
〈◊〉
werkes
doyng
/
though
grete
temptacions
ryse
ayenst
hym
〈◊〉
fallyth
not
lyghtly
to
dedely
synne
ayen
/
And
sothly
it
is
〈◊〉
to
me
the
sythen
grace
is
soo
good
&
so
profytable
why
a
〈◊〉
whan
he
hath
but
a
lytyll
therof
/
ye
soo
lytyll
that
he
myghte
noo
lesse
haue
that
he
wolle
saye
hoo
/
I
wolle
noo
more
of
this
/
for
I
haue
ynough
/
Whan
I
see
a
worldly
man
though
he
haue
of
worldly
good
moche
more
than
hym
nedeth
/
yet
he
woll
neuer
saye
hoo
/
I
haue
ynough
I
woll
noo
more
of
this
/
But
he
woll
coueyte
more
and
more
:
and
traueyle
all
his
wyttes
and
his
myghtes
/
And
neuer
woll
stynte
of
his
coueytise
tyll
he
maye
haue
noo
more
/
Moche
more
thenne
¶
How
that
without
moche
bodily
and
ghostly
besines
and
wythout
moche
grace
and
mekenesse
soules
may
not
be
refourmed
in
felynge
/
ne
kepe
therin
after
they
come
therto
/
Caplm
xx
.
NOw
sayste
thou
.
Syth
it
is
soo
that
refourmyng
in
fayth
is
soo
lowe
and
soo
peryllous
for
to
rest
in
by
cawse
of
drede
of
fallynge
agayne
/
And
refourmynge
in
felynge
is
soo
hyghe
and
soo
syker
/
who
soo
myghte
come
therto
.
Thenne
coueyteste
thou
for
to
wyte
what
manere
traueylle
were
mooste
spedefull
for
to
vse
/
by
the
whiche
a
man
myghte
prouffyte
inne
.
and
come
therto
.
Or
yf
there
were
ony
certayne
traueylle
or
specyall
dede
by
the
whyche
a
man
myghte
come
to
that
grace
and
that
refourmynge
in
felynge
/
As
vnto
this
I
say
thus
/
Thou
wotest
well
that
what
man
or
woman
woll
dispose
hym
for
to
come
to
clennesse
of
herte
and
to
felynge
of
grace
hym
behoueth
haue
moche
traueylle
and
grete
fyghtynge
in
wylle
and
in
werke
lastyngly
ayenste
wicked
stirynges
of
all
the
hede
synnes
/
Not
oonly
ayenste
pryde
or
Enuye
but
ayenst
all
other
wyth
al
the
spices
that
comen
oute
of
theym
/
as
I
haue
sayd
before
in
the
fyrste
writynge
.
For
why
?
Passyons
and
flesshly
desyres
lette
the
clennes
of
the
herte
and
pees
in
conscyence
/
And
hym
behoueth
also
for
to
traueylle
for
to
gete
all
vertues
/
Not
oonly
chastite
and
abstynence
/
but
also
pacyence
and
myldenesse
/
charytee
and
mekenesse
&
all
the
other
/
And
this
maye
not
be
doon
by
one
maner
of
werke
/
but
by
dyuerse
werkes
and
many
after
sundry
dysposycyons
of
men
/
As
now
prayenge
:
now
thynkynge
now
worchynge
some
good
werkes
/
now
assayenge
theym selfe
in
dyuerse
wyse
/
In
hunger
:
in
thurste
:
in
colde
:
in
sufferynge
of
shame
and
dyspyte
yf
nede
be
/
And
in
other
bodyly
dysease
for
loue
of
vertue
and
sothfastnesse
/
This
knowest
thou
well
/
for
this
redest
thou
in
euery
boke
that
techeth
of
gode
liuyng
/
Thus
sayth
euery
man
that
woll
styre
mennes
soules
to
the
loue
of
god
/
And
soo
it
semyth
that
there
is
noo
specyall
traueyle
ne
certayn
dede
thrugh
whiche
only
a
soule
myght
come
to
that
grace
/
but
pryncipally
thrugh
grace
of
our
lorde
Iesu
.
&
by
many
dedes
&
grete
in
all
that
he
maye
done
.
and
yet
all
this
is
lityll
ynough
/
And
one
skylle
may
be
this
.
For
syth
oure
lorde
Ihu
hymself
is
specyall
mayster
of
this
crafte
:
&
he
is
specyall
leche
of
ghostly
syknes
:
for
wythout
hym
all
is
nou●te
.
it
is
therfore
resonable
that
after
that
he
techeth
&
stireth
so
a
man
folowe
&
werke
/
But
he
is
a
simple
mayster
that
can
not
teche
his
discyple
while
he
is
in
lernynge
but
euer
one
lesson
/
&
he
is
an
vnwyse
leche
that
by
one
medycyne
woll
he●e
all
sores
/
Therfore
our
lorde
Ihu
that
is
soo
wyse
&
soo
go●e
for
to
shewe
his
wysdom
&
his
goodnes
he
techeth
dyuers
〈◊〉
to
his
discyples
after
that
they
profite
in
her
lernynge
.
&
yeueth
to
dyuers
soules
sere
&
dyuers
medycynes
after
the
●●lynge
of
her
syknes
/
Also
a nother
skylle
is
this
:
If
there
〈◊〉
ony
certayn
dede
by
the
whiche
a
soule
myght
come
to
the
p●●fyte
loue
of
god
thenne
sholde
a
man
wene
that
he
myghte
come
therto
bi
his
owne
werke
&
thrugh
his
owne
traueyle
as
a
marchaunt
comyth
to
his
mede
by
his
owne
traueyle
only
〈…〉
his
owne
werke
/
Naye
it
is
not
so
ghostly
in
the
loue
of
〈◊〉
For
he
that
woll
serue
god
wysely
&
come
to
perfyte
loue
〈◊〉
god
.
he
shall
coueyte
to
haue
none
other
mede
but
him
〈◊〉
But
thenne
for
to
haue
hym
maye
noo
creature
deserue
〈◊〉
by
his
owne
traueyle
/
For
though
a
man
myghte
traueyle
〈◊〉
moche
bodily
&
ghostly
as
all
creatures
that
euer
were
myghte
.
he
mygghte
not
deserue
only
by
his
werkes
for
to
haue
god
to
his
mede
:
for
he
is
souereyn
blisse
&
endles
godenes
.
&
passith
without
comparison
al
mennes
desert●
.
&
therfor
he
may
not
begoten
by
no
mannes
specyall
werkes
as
bodily
mede
may
/
For
he
is
free
&
yeuyth
hymself
where
he
woll
.
and
whan
he
woll
.
neyther
for
this
ne
for
the
/
ne
in
this
tyme
ne
after
that
tyme
/
For
though
a
soule
worche
all
that
he
can
&
maye
all
his
lyfe
tyme
/
perfyte
loue
of
Ihesu
shall
he
neuer
haue
tyll
our
lorde
Ihesu
woll
frely
yeue
it
/
Neuertheles
on
that
other
syde
I
say
also
I
hope
he
yeuyth
it
not
but
yf
a
man
worche
&
traueyle
all
that
he
can
&
maye
.
ye
tyll
hym
thynke
he
may
no
more
/
or
elles
be
in
full
wyll
therto
yf
he
myght
/
And
soo
it
semyth
that
neyther
grace
only
wythout
full
worchyng
of
a
soule
that
in
it
is
/
ne
worchynge
alone
wythout
grace
bryngeth
a
soule
to
the
refourmyng
in
felynge
/
the
whiche
refourmyng
stondeth
in
perfite
loue
&
charyte
/
But
that
one
Ioyned
to
the
other
/
that
is
grace
Ioyned
to
worchyng
bryngeth
in
to
a
soule
the
blessyd
felynge
of
perfyte
loue
/
the
whiche
grace
may
not
rest
fully
but
on
meke
soules
that
ben
full
of
the
drede
of
god
/
Therfore
maye
I
saye
:
he
that
hath
noo
mekenes
ne
dooth
his
besynes
.
maye
not
come
to
this
reformyng
in
felyng
/
He
hath
not
ful
mekenes
that
can
not
fele
of
hymselfe
sothfastly
as
he
is
/
As
thus
/
He
that
dooth
all
the
good
dedes
that
he
can
/
as
in
fastynge
:
wakyng
:
weryng
of
the
heyre
.
&
all
other
suffryng
of
bodyly
penaunce
/
or
dooth
all
the
outwarde
werkes
of
mercy
to
hys
euencrysten
:
or
elles
Inwarde
/
as
prayenge
:
wepynge
:
sighyng
/
&
thynkyng
yf
he
reste
euer
in
hem
&
lene
somoche
to
hem
:
and
rewardeth
hem
so
gretly
in
his
owne
syghte
that
he
presumyth
of
his
owne
desertes
.
and
thynketh
hymself
euer
ryche
&
good
holy
&
vertuous
/
sothly
aslong
as
he
felyth
thus
he
is
not
meke
ynough
/
Ne
though
he
say
or
thynke
that
all
that
he
dooth
is
of
goddis
yeft
&
not
of
himself
.
he
is
not
yet
meke
ynough
for
he
maye
not
make
hymself
yet
naked
of
all
his
good
dedes
/
ne
make
him
poore
sothfastly
in
spiryte
/
ne
fele
hymself
noughte
as
he
is
/
And
sothly
vntyll
a
soule
can
fele
ably
thorugh
grace
noughte
hymself
.
and
baren
hym
from
all
the
good
dedes
that
he
dooth
thorugh
beholdynge
of
sothefastnes
of
Ihesu
he
is
not
perfytly
meke
/
For
what
is
mekenesse
but
so
the
fastnesse
?
Soothly
noughte
elles
/
And
therfore
he
that
thorugh
grace
maye
see
Ihesu
howe
that
he
dooth
alle
/
And
hymself
dooth
ryght
nought
but
suffreth
Ihu
worche
in
him
what
hym
likyth
.
he
is
meke
/
But
this
is
ful
harde
.
&
as
it
were
Impossyble
.
&
vnresonable
to
a
man
that
worcheth
alle
by
mannes
reason
/
and
seeth
noo
ferder
for
to
doo
many
good
dedes
/
&
thenne
for
to
arrette
all
to
Ihu
.
and
sette
hymself
at
nought
/
Neuertheles
who
soo
myghte
haue
a
ghostly
syghte
of
sothfastnes
hym
sholde
thynke
it
full
true
and
full
resonable
for
to
doo
soo
/
And
sothly
he
that
hath
this
syghte
shall
neuer
doo
the
lesse
/
but
he
shall
be
styred
for
to
traueyle
bodily
&
ghostly
moche
the
more
and
with
the
better
wyll
/
And
this
may
be
one
cause
why
some
men
perauenture
swynke
&
swete
&
pyne
her
wretched
body
with
outragyous
penaunce
all
her
lyf
tyme
/
and
are
euer
sayeng
orysons
&
sawters
and
many
other
dedes
/
and
yet
maye
they
not
come
to
the
ghostly
felynge
of
the
loue
of
god
as
it
semyth
that
some
done
in
shorte
tyme
with
lesse
payne
.
for
they
haue
not
that
mekenes
that
I
spake
of
Also
on
that
other
syde
I
saye
he
that
dooth
not
his
besynesse
that
thynketh
thus
.
wherto
sholde
I
traueyle
/
wherto
sholde
I
praye
or
thynke
wake
or
faste
/
or
ony
other
bodily
penaunce
doo
for
to
come
to
suche
grace
sythen
it
may
not
be
goten
〈◊〉
had
but
only
of
the
free
yefte
of
Ihu
/
Therfore
I
woll
aby●●
in
flesshlines
as
I
am
.
and
ryght
nought
do
of
suche
werkes
▪
bodily
ne
ghostly
vntyll
he
yeue
it
/
For
yf
he
woll
yeue
it
he
askyth
noo
worchyng
of
me
what
so
that
I
doo
.
&
how
lityll
that
I
doo
I
shall
haue
it
/
And
yf
he
woll
not
yeue
it
.
traueyl●
I
neuer
so
faste
therfore
I
gete
it
neuer
the
sooner
/
He
that
sayth
thus
may
not
come
to
this
refourmyng
.
for
he
drawyth
him
self
wylfully
to
ydlenes
of
flessheed
:
&
vnableth
him
to
the
yefte
of
grace
in
asmoche
as
he
putteth
fro
hym
both
Inwarde
werkyng
that
stondith
in
lastynge
desyre
&
in
longyng
to
Ihu
&
outwarde
werkyng
by
traueyle
of
his
body
in
outwarde
dedes
.
so
may
he
not
haue
it
/
therfore
I
say
he
that
hath
no
true
mekenes
ne
ful
hertly
besynes
other
inward
only
by
grete
feruour
&
lastyng
desyre
.
and
besy
prayer
and
thoughte
in
god
.
or
elles
bothe
Inwarde
&
outwarde
.
may
he
not
come
to
this
ghostly
refourmynge
of
his
ymage
/
¶
An
entree
how
a
soule
shall
haue
her
in
menynge
&
worchinge
that
woll
come
to
this
refourmyng
by
ensample
of
a
pilgryme
goynge
to
Iherlm
.
And
of
two
maner
of
mekenes
Caplm
xxi
.
NEuertheles
for
thou
coueytest
for
to
haue
some
maner
worchyng
by
the
whiche
thou
myghte
the
rather
nyghen
to
that
refourmyng
/
I
shall
saye
as
me
thynketh
by
the
grace
of
our
lorde
Ihesu
the
shortest
&
the
redyest
helpe
that
I
know
in
this
werchyng
/
And
how
that
shall
be
I
shall
telle
that
by
an
ensample
of
a
good
pylgryme
vpon
this
wyse
/
There
was
a
man
that
wolde
goo
to
Ihrlm
.
And
for
he
knew
not
the
waye
he
came
to
a nother
man
that
he
hoped
knewe
the
waye
better
thyder
.
and
asked
wheder
he
myght
come
to
that
cyte
/
that
other
man
sayd
to
hym
that
he
myghte
not
come
thyder
wythout
grete
dysease
&
moche
traueylle
/
For
the
waye
is
longe
&
peryllous
and
full
of
grete
theues
&
robbers
/
and
many
other
lettynges
there
ben
that
fallen
to
a
man
in
the
goynge
/
And
also
there
are
many
sere
wayes
as
it
semyth
ledyng
thydwarde
/
But
men
aldaye
are
slayne
&
dispoylled
and
maye
not
come
to
that
place
that
they
coueyten
/
Neuertheles
there
is
one
waye
the
whiche
who
soo
taketh
it
and
holdeth
it
he
wolle
vndertake
that
he
shold
come
to
that
cytee
of
Ierusalem
.
and
he
sholde
neuer
lese
his
lyffe
.
ne
be
slayne
ne
deye
for
defawte
He
sholde
ofte
be
robbed
and
euyll
bete
and
suffre
moche
disese
in
the
gooynge
.
but
his
lyfe
sholde
be
saaf
/
Thenne
sayd
the
pylgryme
/
So
that
I
maye
haue
my
lyfe
saaf
&
come
to
that
place
that
I
coueyte
to
.
I
charge
not
what
myscheyff
I
suffre
in
goynge
/
And
therfore
saye
me
what
thou
wolt
and
sothly
I
behote
the
for
to
doo
after
the.
That
other
man
answereth
&
sayth
thus
/
Lo
I
sette
the
in
the
ryght
waye
/
This
is
the
way
And
that
thou
kepe
the
lernynge
that
I
teche
the
/
what
soo
thou
herest
seest
or
felyst
that
sholde
lette
the
in
the
waye
abyde
not
with
it
wyllfully
/
tare
not
for
it
restfully
.
beholde
it
not
:
lyke
it
not
:
drede
it
not
/
but
euer
goo
forth
in
thy
waye
.
&
thynke
that
thou
woldest
be
at
Ihrlm
/
for
that
thou
coueytest
.
&
that
thou
desyrest
.
&
nought
elles
but
that
.
And
yf
men
robbe
the
&
dispoyll
the
:
bete
the
:
scorne
the
:
despyse
the
/
stryue
not
ayen
yf
thou
wolte
haue
thy
lyfe
/
but
holde
the
wyth
the
harme
that
thou
hast
▪
&
goo
forth
as
nought
were
.
that
thou
take
noo
more
harme
And
also
yf
men
woll
tarye
the
wyth
tales
.
&
fede
the
wyth
lesynges
for
to
drawe
that
to
myrthes
:
&
for
to
leue
thy
pylgrymage
:
make
a
deef
ere
&
answere
not
ayen
/
and
saye
nought
elles
but
that
thou
woldest
be
at
Ihrlm
/
And
yf
men
profer
the
yeftes
&
wol
make
the
ryche
wyth
wordly
good
tente
not
to
hem
thinke
euer
on
Ihrlm
/
And
yf
thou
woll
holde
this
waye
&
do
that
I
haue
sayd
.
I
vndertake
thy
lyfe
that
thou
shalt
not
be
slayne
.
but
thou
shalt
come
to
that
place
that
thou
coueytest
to
/
Ghostly
to
our
purpoos
:
Ihrlm
is
asmoche
for
to
saye
.
as
a
syght
of
peas
/
and
betokeneth
contemplacion
in
perfyte
loue
of
god
/
For
contemplacion
is
nought
elles
but
a
syghte
of
god
whyche
is
very
pees
/
Thenne
yf
thou
coueyte
for
to
come
to
this
blyssed
syght
of
very
pees
.
&
be
a
true
pilgryme
to
Ihrlm
〈◊〉
·
though
it
be
soo
that
I
were
neuer
there
:
neuertheles
as
〈◊〉
forth
as
I
can
I
shal
sette
the
in
the
waye
thydwarde
/
The
begynnyng
of
the
highe
waye
in
the
whiche
thou
shalt
goo
/
is
●●fourmyng
in
fayth
grounded
mekely
in
the
fayth
&
in
the
〈◊〉
of
holy
chirche
as
I
haue
sayd
before
/
For
trust
sykerly
though
thou
haue
synned
here
before·
yf
thou
be
now
reformed
bi
the
sacrament
of
penaunce
after
the
lawe
of
holy
chirche
that
thou
arte
in
the
ryght
waye
/
Now
thenne
sithen
thou
arte
in
the
syker
way
yf
thou
woll
spede
in
thy
goyng
&
make
gode
Iournayes
▪
that
behoueth
to
holde
thise
ii
.
thynges
often
in
thy
mynde
.
mekenesse
&
loue
:
and
that
is
:
I
am
nought
I
haue
nought.
.
I
coueyte
nought
but
one
/
Thou
shalte
haue
the
meanynge
of
thise
wordes
in
thyn
entent
&
in
habytt
of
thy
soule
lastyngly
though
thou
hauue
hem
not
euer
specyally
in
thy
thoughte
.
for
the
nedeth
not
/
Mekenes
sayth·
I
am
noughte
/
I
haue
noughte
/
Loue
sayth
I
coueyte
noughte
but
one
:
&
that
is
Ihu
/
Thise
two
strenges
well
festned
wyth
the
mynde
of
Ihu
makyth
good
a
corde
in
the
harpe
of
the
soule
whan
they
ben
craftly
towched
wyth
the
fynger
of
reason
/
For
the
lower
thou
smytes
vpon
that
one
the
hyer
sowneth
that
other
/
The
lesse
thou
felyst
that
thou
arte
or
that
thou
haste
of
thyself
thrugh
mekenes
/
the
more
thou
coueytest
for
to
haue
of
Ihu
in
desyre
of
loue
/
I
mene
not
only
of
that
mekenes
that
a
soule
felith
in
the
syghte
of
his
owne
synne
for
freelnes
&
wretchidnes
of
this
lyfe
or
of
the
wretchidnes
of
his
euencrysten
/
For
though
this
mekenes
be
soth
faste
&
medicynable
.
neuertheles
it
is
boystous
&
flesshly
as
in
regarde
not
clene
ne
softe
ne
louely
/
But
I
meane
also
thys
mekenes
that
the
soule
felyth
thrugh
grace
in
syghte
&
beholdynge
of
the
endles
beynge
&
the
wonderfull
goodnes
of
Ihu
And
yf
thou
may
not
see
it
yet
with
thi
ghostly
eye
.
that
thou
trowe
it
/
For
thrugh
syghte
of
his
beynge
eyther
in
ful
fayth
or
in
felyng
thou
shalt
holde
thyself
not
only
the
moost
wretche
that
is
.
but
also
as
noughte
in
substaunce
of
thy
soule
though
thou
haddest
neuer
done
sinne
.
And
that
is
louely
mekenes
For
in
rewarde
of
Ihesu
that
is
sothfastly
all
:
thou
arte
right
nought
/
And
also
that
thou
thynke
that
thou
hast
right
noughte
:
but
arte
as
a
vessel
that
stondeth
euer
to
me
as
nought
were
therin
as
of
thyself
/
For
do
thou
neuer
so
many
good
dedes
outwarde
or
inwarde
tyll
thou
haue
&
fele
that
thou
hast
the
loue
of
Iesu
:
thou
hast
right
nought
/
for
with
the
precious
licour
only
may
thy
soule
be
fulfylled
&
with
none
other
/
&
for
asmoche
as
the
thynge
alone
is
so
precyous
&
worthy
therfore
what
thou
hast
or
what
thou
doost
holde
it
as
nought
for
to
rest
in
wythout
the
sighte
of
the
loue
of
Ihu
.
Caste
it
all
behynde
the
&
forgete
it
that
thou
myght
haue
that
.
that
is
the
beste
of
all
/
Right
as
a
true
pilgryme
goyng
to
Ihrlm
leueth
behynde
hym
hous
and
londe
.
wyfe
and
chylde
/
and
makyth
hymself
poore
&
bare
fro
all
thynge
that
he
hath
that
he
mighte
goo
lyghtly
wythout
lettyng
/
right
so
yf
thou
wolt
be
a
ghostly
pilgryme
thou
shalt
make
thyselfe
naked
fro
all
that
thou
hast
.
that
are
bothe
good
dedes
&
badde
and
caste
hem
all
behynde
the
that
thou
be
soo
poore
in
thyne
owne
felyng
/
that
there
be
no
thynge
of
thyn
owne
worchynge
that
thou
wolt
lene
vpon
restyngly
/
but
euer
desiryng
more
grace
&
loue
/
and
euer
sekynge
the
ghostly
presence
of
Ihu
/
And
yf
thou
doo
thus
thenne
shalt
thou
sette
in
thin
herte
fully
that
thou
woldest
be
at
Ihrlm
&
at
none
other
place
but
there
/
And
that
is
.
thou
shalt
sette
in
thyn
hert
hooly
&
fully
that
thou
woldest
noo
thynge
haue
but
the
loue
of
Ihu
&
the
ghostly
syghte
of
hym
as
he
woll
shewe
hym
/
for
to
that
only
〈◊〉
thou
made
&
bought
/
and
that
is
thy
begynnyng
&
thyn
endyng
thy
Ioye
&
thy
blysse
/
And
therfore
what
so
euer
that
thou
h●ue
.
be
thou
neuer
so
ryche
in
other
dedes
bodily
or
ghostly
but
yf
thou
haue
that
&
know
&
fele
that
thou
hast
it
.
holde
that
thou
hast
right
noughte
/
Prynte
well
this
reason
in
thy
meanyng
of
thy
herte
.
&
cleue
sadly
therto
.
and
it
shall
saue
the
fro
all
●●rylles
in
thy
gooynge
.
that
thou
shalt
neuer
perysshe
.
&
it
〈◊〉
saue
the
fro
the
theues
&
robbers
the
whiche
I
calle
vnclene
●●●rytes
.
that
though
they
spoyle
the
&
bete
the
thrugh
dyuers
〈◊〉
thy
lyfe
shall
euer
be
saaf
/
And
shortly
yf
thou
kepe
〈◊〉
as
I
shall
say
the
thou
shalt
escape
al
perylles
&
myscheues
.
&
〈◊〉
to
the
cyte
of
Irhlm
wythin
short
tyme
/
Now
thou
arte
in
the
waye
and
knowest
what
the
place
hyghte
&
whyd
thou
shalt
drawe
to
/
Begynne
thenne
for
to
goo
in
thy
Iourney
/
Thy
forthe
goynge
is
nought
elles
but
ghostly
worchynge
&
bodily
also
whan
nede
is
.
whiche
thou
shalt
vse
by
discrecyon
vpon
this
wise
/
what
werke
that
it
be
that
thou
shalt
doo
after
the
degree
&
the
state
that
thou
stondist
in
bodily
or
ghostly
yf
it
helpe
this
gracyous
desyre
that
thou
hast
for
to
loue
Ihesu
:
and
make
it
more
hole
:
more
easy
&
more
myghty
to
all
vertues
.
&
to
all
goodnes
.
that
werke
holde
I
beste
:
be
it
prechynge
.
be
it
thynkynge
/
be
it
redynge
:
be
it
worchyng
/
And
aslonge
as
that
werke
strēgthyth
moost
thy
herte
&
thy
wyll
to
the
loue
of
Ihu
.
and
ferdest
drawyth
thyn
affeccyon
&
thy
thoughte
fro
worldly
vanytee
it
is
good
for
to
vse
it
/
And
yf
it
be
soo
that
thrugh
vse
sauour
of
that
lesseth·
&
the
thynketh
an
other
werke
sauoureth
the
more
.
and
thou
felyst
more
grace
in
a nother
/
take
a nother
&
leue
that
/
For
though
thy
desyre
&
the
yernyng
of
thyn
herte
to
Ihesu
shold
be
euer
vnchaungable
:
neuertheles
thi
ghostly
werkes
that
thou
shalt
vse
in
prayenge
or
thynkynge
for
to
fede
and
nouryssh̄
thy
desire
may
be
dyuers·
and
maye
well
be
chaunged
after
that
thou
felyste
the
dysposed
thrugh
grace
in
applyeng
of
thyn
owne
hert
/
●or
it
fareth
by
werkes
&
by
desyre
as
it
dooth
by
styckes
&
by
a
fyre
/
For
the
more
styckes
are
layed
to
the
fyre
:
the
gretter
is
the
fyre
/
Right
so
the
more
dyuers
ghostly
workynge
that
a
man
hathe
in
his
thoughte
for
to
kepe
hole
his
desyre
:
the
myghtyer
&
more
brennyng
shal
his
desyre
be
to
god
And
therfore
loke
wysely
what
werke
thou
canste
best
doo
.
&
that
moost
helpyth
for
to
saue
hole
this
desyre
to
Ihu
yf
thou
be
free
and
art
not
bounde
but
vnd
the
comyn
lawe
.
and
that
doo
/
Bynde
the
not
to
wylfull
customes
vnchaungably
that
sholde
lette
the
fredom
of
thyne
herte
for
to
loue
Ihu
yf
grace
wolde
visyte
the
specyally
/
For
I
shall
telle
the
whiche
customes
are
euer
gode
and
nedeful
to
be
kept
/
Loo
suche
custome
is
euer
gode
to
holde
that
stondeth
in
getyng
of
vertue
&
lettyng
of
synne
.
&
that
custome
sholde
neuer
be
left
/
for
thou
shal
euer
be
meke
:
pacyēt·
sobre
&
chast
yf
thou
wel
doo
.
&
so
of
al
other
vtues
But
the
custome
of
a nother
thynge
that
lettyth
a
better
is
goode
for
to
leue
whan
tyme
is
there
a
man
maye
/
As
thus
If
a
man
haue
in
custome
for
to
saye
thus
many
beedes
/
or
for
to
thynke
this
maner
of
thoughte
thus
longe
tyme
/
or
for
to
wake
or
knele
thus
longe
or
ony
other
suche
bodily
dede
.
this
custome
is
for
to
leue
somtyme
whan
resonable
cause
lettith
.
or
elles
yf
more
grace
comyth
otherwyse
/
¶
Of
tarienges
&
temptacyons
that
soules
fele
bi
her
ghostly
enmyes
in
her
ghostly
knowinge
and
gooyng
to
Ihrlm
.
and
of
remedyes
ayenste
hem
/
Caplm
xxii
.
NOw
arte
thou
in
the
way
&
woost
how
thou
shalt
goe
Now
bewaar
of
enmyes
that
woll
be
besy
for
to
lette
the
yf
they
maye
/
for
her
entent
is
for
to
putt
out
of
thyn
herte
that
desyre
&
that
longyng
that
thou
hast
to
the
loue
of
Ihu
and
for
to
dryue
the
home
ayen
to
the
loue
of
worldly
vanyte
/
/
for
there
is
noo
thinge
that
greueth
hem
somoche
/
Thyse
enmyes
are
pryncipally
flesshly
desyres
&
vayne
dredes
that
risen
oute
of
thyn
herte
thrugh
corrupcyon
of
thy
flesshly
kyn●e
/
and
wolde
lette
thy
desyre
of
the
loue
of
god
that
they
myght
fully
&
restfully
ocupye
thyn
herte
/
Thise
are
thyn
next
en●●●es
/
Also
other
enmyes
there
are
.
as
vnclene
spirytes
that
a●●besy
wyth
sleyghtes
&
wyles
for
to
disceyue
the
/
But
one
r●●medie
shalt
thou
haue
that
I
sayd
before
/
What
so
it
be
th●●
they
saye
trowe
hem
not
but
holde
forth
thy
waye
&
only
〈◊〉
the
loue
of
Ihu
/
Answer̄
euer
thus
:
I
am
nought
I
haue
●●●ughte
I
coueyte
noughte
but
only
the
loue
of
our
lorde
Ih●●
If
thyn
enmyes
saye
to
the
fyrst
thus
by
stirynges
in
hert
th●●
thou
arte
not
shryuen
aright
.
or
there
is
some
olde
synne
〈◊〉
thyn
herte
that
thou
knowest
not
ne
neuer
were
shriuen
〈◊〉
And
therfore
thou
must
torne
home
ayen
&
leue
thy
desire
〈◊〉
shryue
the
better
/
Trowe
not
this
sayeng
for
it
is
fals
/
for
y●
arte
shryue
trust
sikerly
.
&
that
thou
arte
in
the
waye
&
the
nedeth
nomore
ransakyng
of
shryfte
for
that
that
is
passed
/
Holde
forthe
thy
waye
&
thynke
on
Ihrlm
/
Also
yf
they
saye
that
thou
arte
not
worthy
to
haue
the
loue
of
god
.
wherto
shalt
thou
coueyte
that
thou
maye
not
hauene
arte
not
worthy
therto
.
Trowe
hem
not
but
goo
forth
and
saye
thus
/
Not
for
I
am
worthy
but
for
I
am
vnworthy·
therfore
wolde
I
loue
god
/
For
yf
I
had
it
.
that
sholde
make
me
worthy
/
And
sythen
I
was
made
therto
though
I
sholde
neuer
haue
it
yet
woll
I
coueyte
it
/
and
therfore
woll
I
praye
&
thynke
that
I
myght
gete
it
/
And
thenne
yf
thyne
enmyes
see
that
thou
begynnest
to
waxe
bolde
and
wel
wylled
to
thy
werke
.
they
begyn
to
wexe
aferde
of
the
/
Neuerthelesse
they
woll
not
cease
of
taryenge
the
whanne
they
maye
as
longe
as
thou
arte
gooynge
in
the
waye
/
what
wyth
drede
&
manassynge
on
that
one
syde
.
what
wyth
flaterynge
and
fals
pleysynge
on
that
other
syde
for
to
make
the
breke
thy
purpose
and
tourne
home
ayen
they
woll
saye
thus
.
If
thou
holde
forth
thy
desyre
to
Ihesu
soo
fully
trauelynge
as
thou
begynnest
.
thou
shalt
falle
in
to
syckenes
or
in
to
fantasyes
or
in
to
frenesyes
as
thou
seest
that
some
don
Or
thou
shalt
falle
in
to
pouertee
and
bodily
myscheyf
.
and
noo
man
shall
well
helpe
the
/
Or
thou
myghte
falle
in
to
priue
temptacyons
of
the
fende
that
thou
shalt
not
helpe
thyselfe
For
it
is
wonder
peryllous
to
ony
man
for
to
yeue
hym
fully
to
the
loue
of
god
and
leue
all
the
worlde
.
and
noo
thynge
coueyte
but
oonly
the
loue
of
hym·
for
so
many
perylles
may
falle
that
a
man
knoweth
not
of
/
And
therfore
torne
home
ayen
and
leue
this
desyre
/
for
thou
shal
neuer
brynge
it
to
the
ende
/
and
doo
as
other
worldly
men
done
.
Thus
sayen
thyn
enmyes
.
but
trowe
hem
not
/
but
holde
for
the
thy
desyre
/
and
saye
not
elles
but
thou
woldest
haue
Ihesu
and
be
at
Ihrlm
/
And
yf
they
perceyue
thenne
thy
wyll
so
stronge
that
thou
wolt
not
spare
for
synne
ne
for
syknesse
.
for
fantasyes
ne
for
frenesyes
/
for
dowtes
ne
for
dredes
of
ghostly
temptacions
/
for
myscheyf
ne
for
pouerte
/
for
lyfe
ne
for
deth
.
but
euer
forth
thou
wolt
wyth
one
thynge
?
and
noo
thyng
but
one
.
&
make
deef
ere
to
hem
as
though
thou
herde
hem
not
.
&
holdeste
the
forth
styfly
in
thy
prayer
&
in
thyne
other
ghostly
werkes
without
stintyng
with
discrecyon
after
counseyle
of
thy
souereyn
or
of
thy
ghostly
fader
/
thenne
begyn
they
for
to
be
wrothe
and
to
goo
a
lytyll
nerer
the.
Thenne
they
begyn
for
to
robbe
the
&
bete
the
and
do
the
all
the
shame
that
they
can
/
And
that
is
whan
they
make
that
all
the
dedes
that
thou
doost
ben
they
neuer
soo
well
done
are
denyed
of
other
men
as
euyll
:
&
torned
in
to
the
wors
partye
/
And
what
so
euer
it
be
that
thou
woldest
haue
done
in
helpe
of
thy
body
or
of
thy
soule
it
shall
be
letted
or
hyndred
by
other
men
.
so
that
thou
shalt
be
put
fro
thy
wyll
in
all
thyng
that
thou
skilfully
coueytes
.
And
al
this
they
done
that
thou
sholdest
be
styred
to
yre
or
malencoly
or
euyll
wyll
ayenst
thy
euencristen
/
But
ayenst
all
thise
diseases
&
al
other
that
thou
maye
fele
vse
this
remedye
/
Take
Ihu
in
thy
mynde
and
anger
that
not
with
hem
/
Tarye
not
wyth
hem
.
but
thynke
on
thy
lesson
that
thou
arte
noughte
that
thou
hast
noughte
thou
may
noughtelese
of
erthly
good
thou
coueytest
nought
but
the
loue
of
Ihu
and
holde
forth
thy
waye
to
Ihrlm
wyth
thy
occupacyon
/
〈◊〉
neuertheles
yf
thou
be
taryed
sometyme
thrugh
freelte
of
thy●●●
wyth
suche
vneases
that
fallen
to
thy
bodily
lyfe
thrugh
〈◊〉
wyll
of
man
or
malyce
of
the
fende
.
assoone
as
thou
maye
〈◊〉
ayen
to
thyself
leue
of
the
thynkyng
of
thy
dysease
&
〈◊〉
forth
to
thy
werke
/
Abyde
not
longe
wyth
hem
for
〈◊〉
thyn
enmyes
.
¶
Of
a
generall
remedye
ayenst
wycked
stirynges
&
〈◊〉
taryenges
that
fallen
to
her
hertes
of
the
flesshe
&
of
the
〈◊〉
and
of
the
fende
/
Caplm
xxii●
.
ANd
after
this
whan
thin
enmyes
see
that
thou
a●te
〈◊〉
well
wylled
that
thou
arte
not
angry
nor
heuy
ne
w●●the
ne
moche
stired
ayenste
noo
creature
for
oughte
that
they
may
doo
or
speke
ayenst
the.
but
settest
thy
herte
fully
for
to
suffre
al
that
may
falle
.
ease
or
vnease
:
praysyng
or
lackyng
.
and
that
thou
wolt
charge
noo
thyng
wyth
that
that
thou
myght
kepe
thy
thoughte
and
thy
desyre
hoole
to
the
loue
of
god
.
thenne
are
they
moche
abasshed
/
But
thenne
woll
they
assaye
the
wyth
flaterynge
and
vayne
plesynge
/
And
that
is
whan
they
brynge
to
the
syghte
of
thy
soule
all
thy
good
dedes
&
vertues
/
&
bere
vpon
the
that
all
men
praysen
the
&
speken
gode
of
thy
holynes
/
and
how
al
men
loue
the
&
worshyp
the
for
thy
holy
liuynge
/
Thus
done
thin
enmyes
that
thou
sholde
thynke
her
sayenge
soth
&
haue
delite
in
this
vayne
Ioye
and
reste
the
there
in
/
But
yf
thou
doo
well
thou
shalt
holde
all
suche
Iangelynge
falsed
&
flateringe
of
thyn
enmye
that
profereth
the
to
drynke
venym
tempered
wyth
honye
/
And
therfore
refuse
it
&
saye
thou
woll
not
therof
.
but
thou
wolde
be
at
Ihrlm
/
Suche
lettynges
thou
shalt
fele
or
elles
other
lyke
.
what
of
thy
flesshe
what
of
the
worlde
.
what
of
the
fende
moo
thanne
I
may
reherce
now
/
For
a
man
aslonge
as
he
suffreth
his
thoughte
wylfully
renne
aboute
the
worlde
in
beholdynge
of
sondry
thynges
he
perceyueth
fewe
lettynges
:
But
assoone
as
he
drawyth
all
his
thoughte
&
his
yernynge
to
one
thynge
oonly
for
to
haue
that
.
for
to
knowe
that
:
for
to
loue
that
/
and
that
is
only
Ihu
/
thenne
shall
he
well
fele
many
paynfull
lettynges
For
euery
thynge
that
he
feleth
&
is
not
that
that
he
coueyteth
is
lettynge
to
hym
/
Therfore
I
haue
tolde
the
of
some
specyally
as
for
example
/
And
ouermore
I
say
generally
that
what
styrynge
that
thou
felyste
of
thy
flesshe
or
of
the
fende
pleysaunte
or
paynfull
/
bytter
or
swete
:
likynge
or
dredefull
.
gladsom
or
sorowfull
that
wolde
drawe
downe
thy
thoughte
&
thy
desyre
fro
the
loue
of
Ihu
to
worldly
vanyte
.
and
lette
vtterly
thy
gostly
couetyse
that
thou
haste
to
the
loue
of
hym
.
&
that
thy
herte
sholde
be
occupyed
with
that
stirynge
restyngly
.
sette
it
at
nought
/
receyue
it
not
wylfully
.
tarye
not
therwyth
tolonge
.
But
yf
it
be
of
worldly
thynge
that
behoueth
nedes
to
be
done
to
thyselfe
or
to
thyn
euencrysten
.
spede
the
soone
of
it
.
and
bryng
it
to
an
ende
that
it
hange
not
on
thyn
hert
/
If
it
be
a nother
thinge
that
nedeth
not
or
elles
it
towcheth
not
the.
charge
it
not
.
Ian
gill
not
therwith
.
ne
angre
the
not
.
drede
it
not
:
like
it
not
.
but
smyte
oute
of
thyn
herte
redely
.
and
saye
thus
/
I
am
noughte
:
I
haue
noughte
.
Nought
I
seke
ne
coueyte
but
the
loue
of
Iesu
/
●rnyghte
thy
thoughte
to
this
desyre
&
strengthe
it
.
and
mayntene
it
wyth
prayer
&
with
other
ghostly
werkes
that
thou
forgete
it
not
:
and
it
shall
lede
the
in
thi
right
waye
&
saue
the
fro
all
perylles
.
that
though
thou
fele
hem
thou
shalte
not
peryssh̄
/
And
I
hope
that
it
shal
brynge
the
to
perfite
loue
of
oure
lorde
Ihu
/
Neuertheles
on
that
other
syde
I
saye
also
/
what
werke
or
what
stirynge
it
be
that
maye
helpe
thy
desyre
strengthe
it
&
nouryssh̄
it
.
and
make
thy
thoughte
ferrest
fro
luste
●
mynde
of
the
worlde
more
hole
&
more
brennynge
to
the
loue
of
god
whether
it
be
prayenge
or
thynkyng
.
stilnes
or
spekinge
:
redynge
or
herynge
/
ordonnez
or
comonynge
:
goynge
or
●●●tynge
kepe
it
for
the
tyme
&
werche
therin
aslonge
as
〈◊〉
lastyth
/
If
it
be
so
that
thou
take
therwyth
mete
&
drynke
〈◊〉
as
a
pilgryme
doth
/
and
kepe
discrecyon
in
thy
worching
〈◊〉
counseyle
&
ordynaunce
of
the
souereyne
:
For
haue
he
〈◊〉
soo
grete
haste
in
his
goynge
/
yet
he
woll
ete
&
drynke
&
〈◊〉
Doo
thou
lyke
wyse
/
For
though
it
lett
the
one
tyme
〈…〉
forther
the
a nother
tyme
/
¶
Of
an
euyll
daye
&
a
gode
nyghte
what
it
meaneth
〈◊〉
the
loue
of
the
worlde
is
lykened
to
an
euyll
day
▪
and
〈…〉
of
god
to
a
good
nyghte
/
Caplm
xxi●●●
▪
YF
thou
wolt
wyte
thenne
what
this
desyre
is
〈…〉
Ihu
/
for
he
makith
this
desyre
in
the
&
yeueth
it
〈…〉
he
it
is
that
desyreth
in
the
/
and
he
it
is
that
is
desired
/
〈…〉
and
he
dooth
al
yf
thou
myghte
see
hym
/
Thou
doost
noughte
but
suffrest
hym
worche
in
thy
soule
/
and
assentyst
to
hym
wyth
grete
gladnesse
of
herte
that
he
wouche
sauf
for
to
●oo
soo
in
the
/
Thou
arte
noughte
elles
but
a
resonable
Instrument
wherin
that
he
worcheth
/
And
therfore
whan
thou
felyst
thy
thoughte
by
towchinge
of
his
grace
take
vp
wyth
desire
to
Ihu
with
a
mighty
deuout
wyll
for
to
plese
him
&
loue
hym
.
then
thynke
that
thou
hast
Ihesu
.
for
he
it
is
that
thou
desirest
Beholde
hym
well
for
he
gooth
before
the
:
not
in
bodily
lyknes
but
vnsenseably
by
pryue
presence
of
his
myghte
/
Therfore
see
hym
ghostly
yf
thou
may
.
and
fasten
al
thy
thoughte
&
thine
affeccyon
to
hym
.
&
folowe
hym
where
soo
he
gooth
.
for
he
shall
lede
the
the
right
waye
to
Ihrlm
.
that
is
the
syghte
of
pees
&
contemplacion
/
Thus
prayed
the
prophete
to
the
fader
of
heuen
sayeng
thus
:
Emitte
lucem
tuam
&
veritatem
tuam
.
ipsa
me
dedux
erunt
et
adduxerunt
in
montem
scm̄
tuum
&
in
tab̄nacula
tua
:
Right
soo
a
man
that
settyth
hym
fully
for
to
thynke
on
Iesu
/
and
for
to
desyre
only
the
loue
of
hym
is
besye
for
to
hide
his
thoughte
fro
vayne
beholdynge
and
perceyuynge
.
and
his
affeccyon
fro
flesshly
lykynge
and
louynge
of
alle
bodily
creatures
/
Soo
that
his
thoughte
may
be
made
free
and
not
subgett
.
ne
his
affeccyon
bounde
ne
pyned
ne
troubled
in
noo
thynge
lower
or
woors
than
hymselfe
/
And
yf
he
maye
doo
soo
thenne
it
is
nyghte
wyth
hym
:
for
thenne
he
is
in
derknesse
/
But
this
is
a
good
nyghte
&
a
lighte
derknesse
/
for
it
is
a
stoppynge
out
of
the
fals
loue
of
this
worlde
.
and
it
is
a
nyghing
of
the
true
day
/
And
soothly
the
derker
that
this
nyghte
is
the
nerer
is
the
true
daye
of
the
loue
of
Ihu
/
For
the
more
that
the
soule
maye
thrugh
longyng
to
god
be
hydde
fro
noyse
&
dyn̄e
of
flesshli
affeccyons
&
vnclene
thoughtes
the
nerer
is
it
for
to
fele
the
lighte
of
the
loue
of
hym
for
it
is
euen
at
it
/
Thus
semyth
it
the
prophete
meaned
whan
he
said
thus
/
Cum
in
te
nebris
sedeo
dns
lux
mea
est
.
That
is
:
whan
I
sitte
in
derknes
our
lorde
is
my
lyghte
/
That
is
:
whan
my
soule
is
hydde
fro
all
stirynges
of
synne
as
it
were
in
slepe
:
thenne
is
our
lorde
my
lyghte
.
for
thenne
nygheth
he
of
his
grace
for
to
shewe
me
of
his
lyghte
/
Neuertheles
this
nyghte
is
somtyme
paynfull
/
fyrste
whan
a
man
is
moche
fowle
and
is
not
thrugh
grace
vsed
to
be
often
in
this
derknes
but
wolde
fayne
haue
it
.
and
therfore
he
settyth
his
thought
&
his
desyre
to
godwarde
asmoche
as
he
maye
/
he
wolde
not
fele
ne
thinke
but
only
of
hym
.
and
by
cause
that
he
maye
not
lyghtly
haue
it
therfore
it
is
paynfull
/
For
the
custome
&
the
homelynes
that
he
hath
had
wyth
synnes
befor
of
the
worlde
&
of
flesshly
affeccyons
&
erthly
thynges
.
and
his
flesshly
dedes
prees
so
vpon
hym
and
euer
smyte
in
by
maystry
&
drawe
downe
all
the
soule
so
hem
that
he
may
not
well
be
hidde
fro
hem
assone
as
he
wolde
/
Therfore
this
derkenes
is
paynfull
to
him
/
and
namly
whan
grace
towchith
not
habundantly
/
Neuertheles
yf
it
be
so
wyth
the.
be
not
to
heuy
ne
stryue
not
moche
as
though
thou
woldest
thrugh
maystry
put
hem
oute
of
thy
thoughte
/
for
thou
maye
.
not
doo
soo
but
abyde
grace
:
suffre
easely
.
and
breke
not
thyself
tomoche
And
slyely
yf
thou
maye
drawe
thy
desyre
and
thy
ghostly
beholdyng
to
Ihu
:
as
yf
thou
woldest
not
charge
hem
.
For
wete
thou
well
whan
thou
woldest
desire
Ihesu
and
oonly
thynke
on
him
.
and
thou
may
not
freely
for
precyng
in
of
suche
worldly
thoughtes
:
sothly
thou
art
outwarde
of
the
fals
day
.
and
thou
art
entryng
in
to
this
derkenes
/
But
thy
derkenes
is
not
restfull
by
cause
of
disease
&
vncunnynge
and
vnclennes
of
thy self
/
And
therfore
vse
it
ofte
&
it
shal
by
processe
thrugh
felynge
of
grace
be
more
easy
and
more
restful
to
the
/
And
that
is
whan
thy
soule
thrugh
grace
is
made
soo
free
&
soo
myghty
&
soo
good
and
so
gadred
in
to
itself
that
it
lyste
not
to
thynke
on
right
noughte
/
Thenne
is
it
in
a
good
derknesse
/
This
nought
I
meane
thus
.
that
a
soule
may
thrugh
grace
be
gadred
into
itself
freely
&
hooly
:
and
not
be
driuen
ayenst
the
wyll
ne
drawen
downe
by
maystry
for
to
thynke
or
lyke
or
loue
with
cleuynge
of
affeccyon
to
ony
synne
or
vaynly
ony
erthly
thynge
thenne
thynketh
the
soule
noughte
/
For
thenne
thynkith
it
of
none
erthly
thynge
cleuyngly
/
This
is
a
ryche
noughte
/
And
this
nought
&
this
nyght
is
a
grete
ease
for
the
soule
that
desyreth
the
loue
of
Ihesu
/
It
is
in
ease
as
for
thoughte
of
ony
e●●dely
thynge
/
neuertheles
it
is
full
besy
for
to
thynke
on
hym
/
What
thynge
thenne
makyth
this
derkenes
?
Sothly
noughte
elles
but
a
gracyous
desyre
for
to
haue
the
loue
of
Ihu
/
For
that
desyre
&
that
longyng
that
it
hath
that
tyme
to
the
loue
of
god
●or
to
see
hym
&
haue
hym
dryueth
oute
of
the
herte
all
worldly
vanytees
&
flesshly
affeccyons
.
and
gadreth
the
soule
in
to
itselfe
.
and
occupyeth
it
oonly
for
to
thynke
how
it
myghte
come
to
the
loue
of
hym
/
And
that
tyme
maye
it
freely
&
deuo●tly
beholde
Ihu
whed
it
woll
pray
or
thinke
.
&
soo
it
bryngith
it
to
this
ryght
nought
.
&
sothly
it
is
not
al
derke
ne
nought
whan
it
thinkyth
thus
For
though
it
be
derke
fro
fals
lighte
it
is
not
al
derke
fro
the
true
light
.
for
ihu
that
is
both
loue
&
lyghte
is
in
this
derknes
whed
it
be
paynful
or
restfull
/
If
it
be
paynful
thenne
he
is
in
the
soule
as
traueylyng
in
desyre
&
longynge
to
lyght
.
but
he
is
not
yet
as
restynge
in
loue
ne
as
shewynge
his
lyghte
/
And
therfore
it
is
called
nyghte
&
derknesse
in
asmoche
as
the
soule
is
hydde
fro
the
fals
lyghte
of
the
worlde
.
and
hathe
not
yet
fully
felynge
of
true
lighte
:
but
is
in
abidyng
of
that
blessyd
loue
of
god
whiche
it
desireth
/
Thenne
yf
thou
wolte
wyte
whan
thou
arte
in
this
syker
derkenesse
&
whan
not
/
thou
may
assay
thus
&
seke
no
ferder
but
thus
/
Whan
thou
felyst
thyn
entente
&
thy
wyll
fully
sette
for
to
desyre
god
.
&
thynke
only
●n
hym
/
thou
maye
as
it
were
fyrste
aske
thyselfe
in
thyn
owne
thought
whether
thou
coueyte
for
to
haue
ony
thyng
of
this
lyfe
for
loue
of
itself
/
or
for
to
haue
the
vse
of
ony
of
thy
bodily
wyttes
in
ony
creature
/
And
thenne
yf
thyn
eye
answere
the
thus
/
I
wolde
see
right
noughte
/
and
thy
mouthe
.
I
wolde
sauour
right
nought
/
and
after
thyn
eere
.
I
wolde
here
ryght
nought
/
&
thy
body
.
I
wolde
fele
right
nought
/
And
after
yf
thine
herte
say
.
I
wolde
thynke
right
nought
of
erthly
thynge
ne
of
bodily
dede
/
ne
I
wolde
haue
affeccyon
fastned
flesshly
to
no
creature
but
oonly
in
god
/
and
to
godwarde
yf
that
I
cowde
/
And
whan
they
answere
all
thus
to
the
&
that
is
done
ful
redily
yf
grace
towche
the.
thenne
art
thou
entred
somwhat
into
this
derkues
/
For
though
thou
fele
&
perceyue
glētynges
&
proferynges
of
vayne
thoughtes
&
precynge
in
of
flesshly
affeccions
.
neuerthelesse
thou
arte
in
this
profitable
derknes
yf
it
be
soo
that
thyn
thoughte
be
not
fyxed
in
hem
/
For
suche
vayn
ymagynacyons
that
falle
in
the
herte
vnauisedly
trowblē
this
derknes
/
and
pyneth
the
soule
somwhat
by
cause
that
it
wolde
be
hidde
fro
hem
&
maye
not
/
but
they
doo
not
awaye
the
profyte
of
this
derknes
/
for
the
soule
shall
by
that
waye
come
to
restfull
myrknes
/
And
thenne
is
this
derknes
restful
whan
the
soule
is
hydde
for
a
tyme
fro
the
paynfull
felyng
of
all
suche
vayn
thoughtꝭ
.
&
only
is
rested
in
desire
&
longynge
to
Ihu
with
a
ghostly
beholdynge
of
hym
as
it
shall
be
sayd
afterwarde
/
But
that
lasteth
but
a
whyle
hoole
/
Neuerthelesse
though
it
be
but
a
shorte
tyme
it
is
full
profytable
/
¶
How
that
the
desyre
of
Ihesu
felt
in
this
lyghtsom
derknes
sleeth
al
stirynges
of
synne
.
&
ableth
the
soule
to
perceyue
ghostly
lyghtnynges
fro
the
heuenly
Iherusalem
that
is
Ihesu
/
Caplm
xxv
.
THenne
sithen
this
derknesse
&
this
nyghte
is
soo
good
&
so
restfull
though
it
be
shorte
that
stondeth
only
in
desyre
&
longyng
to
the
loue
of
Ihu
wyth
a
blynde
thynkyng
on
hym
how
good
thenne
&
how
blessid
is
it
for
to
fele
his
loue
.
&
for
to
be
illumyned
wyth
his
blessid
vnseable
present
lyghte
for
to
see
sothfastnes
/
the
whiche
lyght
a
soule
receyueth
whan
the
nyghte
passith
&
the
daye
spryngeth
/
This
I
hope
was
the
nyighte
that
the
prophete
meaned
whan
he
said
:
My
soule
hath
desired
the
in
the
nyghte
/
As
I
haue
before
sayd
.
it
is
moche
better
to
be
hydde
in
this
derke
nyghte
fro
beholdyng
of
the
worlde
though
it
were
paynful
:
than
for
to
be
oute
in
fals
lykyng
of
this
worlde
that
semyth
soo
shinyng
&
soo
confortable
to
hem
that
are
blynde
in
knowynge
of
ghostly
lyghte
/
For
whan
thou
arte
in
this
derknes
thou
arte
moche
nerer
Ihrlm
than
whan
thou
art
in
the
myddes
of
the
fals
lyght
/
Therfore
applye
thine
hert
fully
to
the
stiryng
of
grace
&
vse
for
to
woon
in
this
derknes
.
and
by
oft
assayeng
to
be
homly
therin
&
it
shal
be
so
●●e
made
restfull
to
the
/
And
the
true
lyghte
of
ghostly
knowynge
shall
sprynge
to
the.
not
all
at
ones
:
but
pryuely
by
lityll
&
bi
lityll
/
as
the
prophete
sayth
:
Habitantibus
in
regione
vmbre
mortis
.
lux
orta
est
eis
/
That
is
:
To
dwellynge
in
the
countree
of
shadowe
of
dethe
lighte
was
sprongen
/
That
is
:
Lighte
of
grace
sprongen
and
shall
sprynge
to
all
theym
that
can
wonne
in
the
shadowe
of
dethe
/
that
is
in
this
derkenesse
that
is
lyke
to
dethe
/
For
as
deth
sleeth
a
lyuyng
body
&
all
flesshly
felinges
of
it
right
so
desyre
to
the
loue
of
Ihu
felyd
in
this
derkes
sleeth
al
synnes
:
all
flesshly
affeccyons
.
and
all
vnclene
thoughtes
for
the
tyme
/
And
thenne
nyghest
thou
faste
to
Ihrlm
/
Thou
arte
not
there
yet
.
but
by
smalle
sodein
lyghtynges
that
glidyrth
oute
of
smale
caues
fro
that
cytee
shall
thou
mowe
see
it
fro
ferre
or
that
thou
come
therto
/
For
wyte
thou
well
though
that
thy
soule
be
in
this
restfull
derknesse
wythout
troublynge
of
worldly
vanytees
/
it
is
not
yet
clothed
all
in
lyghte
:
ne
torned
all
in
to
fyre
of
loue
/
But
it
felyth
well
that
there
is
somwhat
aboue
itself
that
it
knowith
not
ne
hath
not
yet
.
but
wold
haue
it
&
brennyngly
yerneth
it
/
And
that
is
nought
elles
but
the
syighte
of
Ihrlm
wythout
forth
.
the
whiche
is
lyke
to
a
cytee
/
that
the
prophete
Ezechyell
sawe
in
his
visyons
/
He
sayth
that
he
sawe
a
cyte
sette
vpon
an
hylle
heldinge
to
the
southe
that
to
his
syghte
whan
it
was
moten
was
nomore
of
lengthe
&
of
brede
than
a
reede
that
is
vi
.
cubytes
&
a
palme
of
length
But
assone
as
he
was
broughte
in
to
the
cyte
&
lokyd
aboute
hym
thenne
thoughte
hym
that
it
was
wonder
moche
/
For
he
saw
many
halles
&
chambres
bothe
open
&
pryuee
.
He
sawe
gates
&
porches
outwarde
&
Inwarde
/
and
moche
more
byldynge
than
I
saye
now
on
length
&
on
brede
many
hundred
cubites
/
Thenne
was
this
wonder
to
hym
how
this
cyte
wythin
was
thus
longe
&
so
large
that
so
lityll
to
his
sighte
was
whan
he
was
without
/
This
cyte
betokeneth
the
perfite
loue
of
god
sett
in
the
hylle
of
contemplacion
.
the
whiche
vnto
the
syghte
of
a
soule
that
wythout
the
felynge
of
it
traueyleth
in
the
desyre
towarde
semyth
somwhat
/
but
it
semyth
but
a
lityll
thynge
noo
more
than
a
reede
that
is
vi
.
cubytes
&
a
palme
of
length
/
By
vi
.
cubites
are
vndstonde
the
perfeccyon
of
mannes
werke
/
And
by
the
palme
a
lityll
to
wchynge
of
contemplacion
/
He
seeth
wel
that
there
is
suche
a
thynge
that
passeth
the
deserte
of
all
the
worchynge
of
man
a
lityll
as
the
palme
passeth
the
vi
.
cubytes
/
but
he
seeth
not
within
what
it
is
/
neuertheles
yf
he
may
come
wythin
the
cyte
of
contemplacion
/
thenne
seeth
he
moche
more
than
he
sawe
fyrste
/
¶
How
a
man
shall
knowe
fals
Illumynacyons
feyned
by
the
fende
fro
the
true
lyght
of
knowyng
that
comyth
out
of
Ihu
and
by
what
tokens
/
Caplm
xxvi
.
BVt
now
bewaar
of
the
mydday
fende
that
feyneth
lyghte
as
it
came
out
of
Ihrlm
and
is
not
soo
.
For
the
tende
seeth
that
our
lorde
Ihu
shewyth
lyghte
to
his
louers
of
so
the
fastnes
/
therfore
in
deceyuyng
of
hem
that
are
vnwyse
he
shewyth
a
lyghte
that
is
not
true
vnder
colour
of
a
true
lyghte
and
deceyueth
hem
.
Neuertheles
how
a
soule
maye
knowe
the
lyghte
of
sothfastnes
whan
it
shyneth
from
god
&
whan
it
is
feyned
thrugh
the
enmye
shall
I
saye
as
me
thynketh
by
an
example
of
the
fyrmament
/
Somtyme
the
fyrmamente
shewyth
a
lyght
fro
the
sonne
/
&
semyth
the
sonne
&
is
not
And
somtyme
shewyth
the
true
sonne
truely
.
A
knowynge
of
that
one
from
that
other
is
this
/
The
feyned
sonne
shewyth
hym
not
but
bitwix
two
blacke
reyny
clowdes
/
Thenne
by
cause
the
sonne
is
nere
there
shyneth
out
fro
the
clowdes
a
lyghte
as
it
were
a
sonne
&
is
none
/
But
the
true
sonne
shewith
him
whan
the
fyrmament
is
clere
or
moche
clered
fro
the
blacke
clowdes
/
Now
to
our
purpose
/
Some
men
as
it
semith
forsaketh
the
loue
of
the
worlde
&
wold
come
to
the
loue
of
god
and
〈◊〉
the
lyghte
of
vndstondynge
of
hym
.
but
they
woll
not
com●
thrugh
this
derknes
that
I
haue
spoken
of
before
/
They
woll
knowe
hemselfe
truely
ne
mekely
what
they
haue
ben
〈◊〉
ne
what
they
are
yet
thrugh
synne
/
ne
how
noughte
they
are
〈◊〉
her
owne
kynde
ayenste
god
/
They
are
not
besy
for
to
entree
in
to
hemself
all
other
thynges
outwarde
left
.
and
flee
al
wicked
stirynges
the
rysen
in
her
hertes
of
pryde
enuy
yre
or
other
synnes
thrugh
lastynge
desyre
to
Ihu
in
prayenge
&
in
thynkynge
:
in
scylence
&
in
wepynge
/
and
in
other
bodily
&
ghostly
exercyse
as
deuoute
men
&
holy
men
haue
done
/
But
assone
as
they
haue
forsake
the
worlde
as
it
were
outwarde
in
lyknesse
or
elles
soone
after
they
wene
that
they
are
holy
and
able
for
to
haue
the
ghostly
vnderstondyng
of
the
gospell
and
of
holy
wrytte
/
and
namly
yf
they
maye
fulfill
letterly
the
commaundementes
of
god
&
kepe
hem
fro
bodily
synnes
that
they
wene
that
they
loue
god
perfytly
/
And
therfore
they
woll
anone
preche
&
teche
all
other
men
as
yf
they
had
receyued
grace
of
vndstondynge
in
perfeccyon
of
charyte
thrugh
specyall
yeft
of
the
holy
ghost
/
And
also
they
are
moche
more
styred
for
as
moche
as
they
fele
somtyme
moche
knowing
as
it
were
sodenly
yeuen
to
hem
wythout
grete
studye
before
had
.
and
also
moche
feruour
of
loue
as
it
semyth
for
to
preche
trouth
&
rightwisnes
to
her
euencrysten
/
Therfore
they
holde
it
as
a
grace
of
god
that
vysiteth
hem
wyth
his
blessid
lyghte
before
other
soules
/
Neuertheles
yf
they
woll
loke
wel
aboute
hem
they
shal
fynde
that
this
lyghte
of
knowynge
and
that
hete
that
they
fele
comyth
not
of
the
true
sone
that
is
our
lorde
Ihu
.
but
it
comith
fro
the
myddaye
fende
that
feyneth
lyghte
&
lykneth
hym
to
the
sonne
And
therfore
shall
he
be
knowen
by
example
before
sayd
/
Liyghte
of
cunnynge
that
is
feyned
by
the
fende
to
a
derke
sowle
is
shewed
bitwix
two
blacke
reyny
clowdes
/
The
ouer
clowde
is
presumpcyon
&
higheng
of
hemself
/
The
nether
clowde
is
downe
puttyng
&
a
lowenge
of
his
euencristen
/
Thenne
what
lyghte
of
knowyng
or
felyng
of
feruour
that
it
be
that
shyneth
to
a
soule
wyth
presumpcion
&
highenge
of
it self
&
disdeyne
of
his
euēcrysteu
the
same
tyme
felyd
it
is
not
lyghte
of
grace
yeuen
of
the
holy
ghoste
though
the
knowyng
in
itself
were
so
thefast
.
but
it
is
eyther
of
the
fende
yf
it
come
sodenly
or
elles
of
mannes
owne
wytte
yf
it
come
by
studye·
And
so
it
maye
well
be
knowen
.
that
this
feyned
lyghte
of
knowyng
is
not
the
lyghte
of
the
true
sonne
/
Therfore
they
that
haue
this
knowyng
on
this
maner
are
full
of
ghostly
pryde
&
seen
it
not
.
they
are
so
blynde
with
this
feyned
lighte
that
they
holde
the
highnes
of
her
own
hert
&
thūbuxōnes
to
the
lawes
of
holi
chirche
as
it
were
perfit
mekenes
to
the
gospel
&
to
the
lawes
of
god
/
&
they
wene
that
the
folowynge
of
her
owne
wyll
were
freedom
of
spiryte
/
&
therfore
they
begyn
to
reyne
as
blacke
clowdes
water
of
errours
&
heresyes
:
for
the
wordes
that
they
shewen
by
prechynge
sownen
all
to
bacbitynge
&
to
stryuynge
&
to
discorde
/
makynge
repreuynge
of
states
&
of
persones
/
and
yet
sayen
they
that
al
this
is
charyte
&
zele
of
ryghtwysnes
/
But
it
is
not
so
the.
for
saynt
Iames
th
apostle
saith
thus
/
Vbi
enim
zelus
&
contencio
ibi
inconstancia
&
omne
opus
prauum
/
Non
est
sapiencia
hec
desursum
descendens
a
patre
luminum
.
sed
est
trena
aīalis
&
diabolica
/
That
is
:
where
soo
enuye
is
&
flitynge
there
is
vnstablynes
&
all
euyll
werke
/
And
therfore
that
cunnynge
that
bryngeth
forth
suche
synnes
comyth
not
from
the
fader
of
lyghte
that
is
god
/
but
it
is
erthly
beestly
&
fendly
/
And
so
by
thise
tokens
that
are
pryde
presumpcyon
vnbuxomnes
Indignacyon
〈◊〉
bitynge
&
other
suche
synnes
for
thise
folowen
after
.
maye
the
feyned
lyghte
be
knowen
fro
the
true
/
For
the
true
sonne
shineth
&
sheweth
hym
not
by
specyall
vysitacion
for
to
yeue
lyghte
of
vnderstondyng
or
perfyte
charyte
to
a
soule
but
the
fyrmament
be
fyrst
made
bryghte
&
clere
fro
clowdes
/
that
is
▪
but
yf
the
conscyence
be
made
clene
thrugh
fyre
of
brennyng
desyre
to
Ihesu
in
this
derkenes
the
whiche
wasteth
&
brenneth
all
wycked
stirynges
of
pryde
.
vaynglory
:
yre
enuye
:
&
al
other
〈◊〉
in
the
soule
as
the
prophete
sayth
/
Ignis
ante
ipsum
〈◊〉
et
inflāmabit
incircuitu
inimicos
eius
.
Fyre
shall
goo
〈◊〉
hym
:
That
is
desyre
of
loue
shall
goo
byfor̄
Ihesu
in
〈◊〉
soule
/
&
it
shall
brenne
all
his
enmyes
/
that
is
:
it
shall
waste
all
synes
/
For
but
yf
a
soule
be
fyrst
smyten
downe
fro
the
heighte
of
itselfe
by
drede
&
mekenes
.
and
be
well
examyned
&
brente
in
this
fyre
of
desyre
/
and
as
it
were
purifyed
fro
all
ghostly
fylthe
by
longe
tyme
in
deuoute
prayers
and
other
ghostly
exercyses
it
is
not
able
to
suffre
the
shinynges
of
ghostly
lyghte
/
ne
for
to
receyue
the
precyous
lycour
of
perfyte
loue
of
Iesu
/
But
whan
it
is
purifyed
and
made
subtyll
thorugh
thys
fyre
thenne
maye
it
receyue
the
gracyous
lyghte
of
ghostly
knowynge
and
the
perfeccyon
of
loue
that
is
true
sonne
/
Thus
sayth
holy
wrytte
:
That
is
yf
a
man
truely
and
fully
sette
hym
to
forsake
the
loue
of
the
worlde
/
And
maye
thorugh
grace
come
to
felyng
and
knowynge
of
hymselfe
/
And
holde
hym
mekely
in
that
felynge
/
he
shall
not
be
dysceyued
wyth
none
errours
ne
heresyes
/
ne
wyth
fantasyes
/
For
alle
thyse
comen
by
the
gate
of
pryde
/
Thenne
yf
that
pryde
maye
be
stopped
out
/
thenne
there
shall
noo
suche
synne
reste
in
a
soule
/
And
though
that
they
come
and
profer
hem
they
shal
not
entre
/
For
grace
that
the
soule
felyth
in
this
meke
derkenes
shall
teche
the
soule
sothe
fastnes
.
&
shew
to
it
that
al
suche
proferynges
are
of
thēmye
/
¶
How
grete
profite
is
it
to
the
soule
to
be
broughte
thrugh
grace
in
to
lyhtsome
derkenes
/
And
how
a
man
shall
dispose
hym
yf
he
woll
come
therto
/
Caplm
xxvii
.
THere
are
many
deuoute
soules
that
thrugh
grace
come
in
to
this
derkenes
&
felen
the
knowing
of
hemself·
and
yet
wote
they
not
fully
what
it
is
/
and
that
vnknowynge
in
partye
hyndreth
hem
/
They
fele
well
often
her
thought
&
her
affeccyon
drawen
out
and
departed
fro
the
mynde
of
erthly
thinges
and
brought
in
to
grete
reste
of
a
delectable
softnes
with
out
pinfull
trowblynge
of
vayne
thoughtes
or
of
her
〈◊〉
wyttes
/
and
they
fele
that
tyme
soo
grete
freedom
of
spirite
●
they
maye
thynke
on
Ihesu
peasible
/
and
offre
her
psalmes
●
prayers
myghtily
sauourly
&
swetly
to
hym
as
longe
as
〈◊〉
of
bodily
kynde
maye
suffre
it
/
They
wote
well
that
th●●
felynge
is
good
/
but
they
noot
what
it
is
/
Therfore
vnto
〈◊〉
suche
soules
I
saye
as
me
thynketh
:
that
this
maner
of
〈◊〉
though
it
be
but
shorte
and
but
seldom
it
is
sothfastly
〈◊〉
derkenesse
that
I
speke
of
/
For
it
is
a
felynge
of
hemself
〈◊〉
and
a
rysynge
aboue
hemself
thrugh
brennynge
desire
to
the
●●yghte
of
Ihu
/
Or
elles
yf
I
shall
saye
more
sothly
.
this
gri●●ous
felynge
is
a
ghostly
syghte
of
Ihu
/
And
yf
they
maye
kepe
hem
in
that
reste
or
brynge
it
thrugh
grace
in
to
a
custome
soo
that
they
myghte
lyghtly
&
freely
haue
it
whan
hem
lyke
and
holde
hem
in
it
/
they
sholde
neuer
be
ouercome
by
temptacion
of
the
fende
ne
of
the
flesshe
/
ne
by
errours
ne
heresyes
:
for
they
are
sette
in
the
gate
of
contemplacyon
able
and
redy
for
to
receyue
the
perfyte
loue
of
Ihesu
/
Therfore
he
that
hath
it
it
is
good
that
he
knowe
it
mekely
/
●repe
it
tenderly
/
and
poursew
it
feruently
that
noo
crature
lette
hym
vtterly
from
it
that
he
ne
folowe
it
whan
he
maye
/
And
that
he
forgete
and
sette
at
noughte
all
thynge
that
sholde
putte
hym
fro
this
yf
he
be
free
of
hymself
/
and
maye
doo
what
he
woll
wythoute
sclaunder
or
disease
of
his
euencrysten
/
For
me
thynkith
that
he
maye
not
come
to
this
rest
lyghtly
but
yf
he
haue
grete
plente
of
grace
/
and
sette
hymself
for
to
folowe
after
the
stirynge
of
grace
/
And
that
oweth
he
for
to
doo
/
For
grace
woll
euer
be
free
/
namely
fro
synne
and
worldly
besynes
.
and
from
all
other
thynges
that
letten
the
worchyng
of
it
though
they
are
noo
synne
/
Neuertheles
a nother
soule
that
hath
not
yet
receyued
this
fulnesse
of
grace
yf
he
desyre
for
to
come
to
this
gostly
knowynge
of
Ihesu
/
as
moche
as
in
him
is
he
muste
able
hymself
to
it
/
and
putt
awaye
all
lettynges
that
stoppen
grace
as
moche
as
he
maye
/
He
muste
lerne
for
to
deye
to
the
worlde
and
forsake
the
loue
of
it
truely
/
Fyrste
pryde
bodily
&
ghostly
/
that
he
desyre
noo
worshyp
/
worldly
cunnynge
.
ne
worldly
crafte
/
benefyces
ne
rychesse
/
precyous
clothynge
:
ne
worldly
araye
/
ne
noo
thynge
where
thrugh
he
sholde
be
worshypped
aboue
other
men
/
He
shall
coueyte
none
of
all
thyse
/
But
yf
they
ben
putt
vpon
hym
.
take
hem
wyth
drede
soo
that
he
be
poore
both
outwarde
and
Inwarde
/
or
elles
fully
Inwarde
in
herte
/
And
that
he
coueyte
for
to
be
forgeten
of
the
worlde
that
men
rewarde
hym
noo
more
be
he
neuer
soo
ryche
ne
so
cunnynge
than
the
poorest
man
that
lyueth
/
Also
that
he
suffreth
not
his
herte
reste
in
beholding
of
his
owne
dedes
or
in
his
vertues
/
wenynge
that
he
dooth
better
than
a nother
/
for
he
forsakyth
the
worlde
and
other
done
not
soo
/
and
therfore
setteth
well
by
hymselfe
/
Also
he
muste
leue
all
rysyng
of
herte
and
euyll
wyll
of
yre
and
enuye
ayenst
his
euencristen
/
And
that
he
dysease
noo
man
ne
anger
hym
vnskylfully
in
worde
ne
in
dede
/
ne
yeue
ony
man
matere
where
thorugh
he
myghte
skylfully
be
angred
or
styred
/
soo
that
he
myghte
be
free
fro
euery
man
/
And
also
that
he
forsake
couetyse
that
he
coueyte
ryght
noughte
of
erthly
good
/
but
only
aske
his
bodily
sustenaunce
that
hym
nedeth
and
holde
hym
payd
whan
god
styreth
other
men
for
to
yeue
hym
/
And
that
he
putte
noo
manere
of
truste
in
hauour
of
ony
worldly
good
/
ne
in
helpe
or
fauour
of
ony
worldly
frende
but
pryncypally
and
fully
in
god
/
For
yf
he
doo
otherwyse
he
byndeth
hymselfe
to
the
worlde
/
And
he
maye
not
therfore
be
free
for
to
thinke
on
Ihesu
/
And
also
glotenye
and
lecherye
and
al
other
flesshly
vnclennes
vtterly
he
muste
leue
.
that
the
affeccyon
be
bounde
to
noo
woman
by
flesshly
homelynesse
/
For
it
is
noo
dowte
that
suche
blynde
loue
that
is
somtyme
atwyxe
a
man
and
a
woman
/
and
semyth
good
and
honest
for
asmoche
as
they
wolde
not
synne
in
dede
/
in
the
syghte
of
god
is
full
vnclene
and
well
grete
synne
/
For
it
is
a
grete
synne
that
a
man
shall
suffre
his
affeccyon
that
sholde
be
festened
to
Ihesu
and
to
al
vertues
and
to
al
ghostly
clennes
for
to
be
bounde
wi●h
ony
flesshly
loue
of
ony
creature
wylfully
namly
yf
it
〈◊〉
soo
moche
that
it
bereth
downe
the
thoughte
:
and
makyth
〈◊〉
vnrestful
that
he
maye
noo
sauour
haue
in
god
/
Thus
〈◊〉
it
wylfully
that
a
man
dooth
it
and
sayth
it
is
synne
〈◊〉
is
so
blynded
wyth
it
that
he
woll
not
see
it
/
And
also
〈◊〉
a
man
coueyte
not
delices
of
metes
and
drynkes
only
〈◊〉
of
his
flesshe
/
but
holde
hym
payd
wyth
suche
〈…〉
maye
easely
haue
wythout
grete
besynes
namly
yf
〈…〉
what
mete
it
be
that
woll
doo
awaye
hungre
/
and
kepe
the
〈◊〉
in
comyn
strengthe
vnto
the
seruyse
of
god
/
And
〈◊〉
grutche
not
ne
stryue
not
ne
angre
hym
not
for
his
mete
th●ugh
he
be
somtyme
not
serued
as
the
flesshe
wolde
/
All
thyse
synnes
and
all
other
must
be
forsake
vtterly
in
his
wyll
and
in
dede
whan
he
maye
.
And
other
thynges
that
letteth
hym
so
that
he
maye
dyspose
hym
for
to
thynke
freely
on
Ihesu
/
For
as
longe
as
thyse
lettynges
and
suche
other
hange
vpon
hym
he
maye
not
deye
to
the
worlde
:
ne
come
in
to
this
derkenesse
of
knowynge
of
hymselfe
/
And
therfore
that
he
myght
come
therto
he
muste
doo
all
thyse
.
as
saynt
poul
dide
sayeng
thus
/
Michi
mundus
crucifixus
est
&
ego
mundo
/
This
worlde
is
slayne
&
crucyfied
to
me
:
¶
This
is
thenne
a
goode
derkenesse
and
a
ryche
noughte
that
bringeth
a
soule
to
soo
moche
ghostly
ease
and
soo
stylle
softenesse
/
I
trowe
da●yd
meaned
of
this
nyghte
/
or
of
this
noughte
whan
he
sayd
thus
/
Ad
nichilum
redactus
sum
et
nesciui
/
That
is
:
I
was
broughte
to
noughte
.
Ryght
soo
it
is
ghostly
:
He
that
forsakyth
the
loue
of
the
worlde
&
comyth
to
hymself
in
to
his
owne
conscyence
that
is
fyrst
derke
somwhat
/
and
blynde
to
his
syghte
:
But
yf
he
stonde
stylle
and
holde
forth
wyth
besye
prayenge
and
often
thynkyng
of
the
same
wyll
to
the
loue
of
Ihu
/
he
shall
mow
see
afterwarde
grete
thynges
&
smale
that
he
first
knewe
not
/
Thus
semith
it
that
the
prophete
behight
thus
sayeng
/
Oriet
in
tenebris
lux
tua
.
&
tenebre
tue
erunt
sicnt
merid●es
:
et
reqē
dabit
tibi
dns
ds
tuus
et
implebit
Eccliam
tuam
splendoribus
/
Lyghte
shall
sprynge
to
th
in
derkenesse
/
That
is
:
Thou
that
forsakest
sothfastly
the
lyghte
of
all
worldly
loue
and
hydest
thy
thoughte
in
this
derkenes
/
lyghte
of
blessyd
loue
&
ghostly
knowyng
of
god
shall
sprynge
to
the
/
and
thy
derkenes
shall
be
as
myddaye
/
that
is
thy
derkenes
of
traueylynge
desyre
&
thy
blynde
truste
in
god
that
thou
hast
fyrste
shall
torne
in
to
clere
knowynge
&
in
to
sykernes
of
loue
/
And
thy
lorde
god
shall
yeue
reste
to
the
/
That
is
Thy
flesshly
desyres
and
thy
paynfull
dredes
&
doubtes
:
&
wicked
spirytes
that
haue
contynuelly
before
honde
traueyled
the
all
thise
shall
worche
and
lese
moche
of
her
myght
/
and
thou
shalt
be
made
so
stronge
that
they
shall
not
dere
y●
/
For
thou
shalt
be
hydde
in
reste
fro
hem
/
And
thenne
shall
our
lorde
fulfylle
thy
soule
wyth
shynynges
/
That
is
:
whan
thou
arte
broughte
in
to
this
ghostly
reste
thenne
shalt
thou
more
easely
tente
to
god
and
noughte
elles
doo
but
loue
hym
/
and
thenne
he
shall
wyth
bemes
of
ghostly
lighte
fulfyll
all
the
myghtes
of
thy
soule
.
Haue
thou
noo
wonder
though
I
calle
the
forsak●●ge
of
worldly
loue
derkenes
/
for
the
prophete
calleth
it
soo
●●ynge
thus
to
a
soule
/
Intra
in
tenebras
tuas
filia
caldeorum
/
Goo
in
to
thy
derkenesse
thou
doughter
of
caldee
/
That
is
●
Thou
soule
that
arte
as
a
doughter
of
Caldee
for
loue
of
the
worlde
.
forsake
it
and
goo
in
to
thy
derkenes
/
¶
That
in
refourmynge
of
a
soule
the
worchynge
of
on●●
lorde
Ihesu
is
departed
in
to
foure
tymes
/
that
is
.
callynge
rightynge
:
magnyfyenge
&
gloryfyenge
/
Caplm
xxviii
.
LOo
I
haue
sayd
to
the
a
lytyl
yf
thou
coueyte
for
to
be
reformed
in
felyng
how
thou
shalt
dyspose
the
towarde
in
thy
forth
gooing
/
Neuertheles
I
saye
not
that
thou
may
doo
thus
of
thyselfe
/
For
I
wote
well
that
oure
lorde
Ihesu
bryngith
all
this
to
the
ende
where
soo
he
woll
/
For
he
oonly
thorugh
his
grace
styreth
a
sowle
.
and
bryngyth
it
in
to
this
derkenesse
fyrste
:
And
sythen
in
to
lighte
as
the
prophete
sayth
/
Sicut
tenebre
eius
.
ita
&
lumen
eius
/
That
is
:
¶
How
it
falleth
somtyme
that
soules
begynnynge
att
profytynge
in
grace
seme
to
haue
more
loue
as
by
outwarde
tokens
than
some
haue
that
ben
perfyte
/
and
yet
it
is
not
soo
in
soth
wythin
/
Caplm
xxix
:
BVt
now
sayest
thou
how
maye
this
be
sothe
/
For
there
are
many
soules
newe
tourned
to
god
that
haue
many
ghostly
felynges
/
Some
haue
grete
compunccion
for
her
synnes
.
&
some
haue
grete
deuocōns
&
feruours
in
her
prayers
.
&
often
haue
sundry
techinges
of
ghostly
lighte
in
vndstonding
:
&
some
men
haue
other
maner
felynges
of
comfortable
hete
&
grete
swetnes
/
and
neuertheles
thise
soules
come
neuer
fully
in
this
restfull
derkenes
that
I
speke
of
wyth
feruent
desyre
&
lastyng
loue
&
thought
in
god
/
Thenne
askest
thou
whether
thise
soules
be
refourmed
in
felynge
or
noughte
/
It
semyth
yes
.
in
asmoche
as
they
haue
suche
grete
ghostly
felynges
that
other
men
that
stonde
oonly
in
fayth
fele
not
of
/
Vnto
this
I
maye
saye
as
me
thynkith
.
that
thise
ghostly
felynges
whether
they
stonde
in
compunccion
or
deuocyon
or
in
ghostly
ymaginacyon
are
not
the
felynges
whyche
a
soule
shall
haue
&
fele
in
the
grace
of
contemplacion
/
I
say
not
but
they
are
sothfast
&
gracyously
yeuen
of
god
/
But
thyse
soules
that
felen
suche
are
not
yet
refourmed
in
felynge
.
ne
they
haue
not
yet
the
yefte
of
perfeccyon
ne
ghostly
the
bren̄inge
loue
of
Ihu
as
they
maye
come
to
/
And
neuertheles
often
it
semyth
otherwyse
:
that
suche
soules
fele
more
of
the
loue
of
god
than
other
that
haue
the
yefte
of
perfeccyon
/
in
asmoche
as
the
felyng
shewyth
more
outwarde
by
grete
feruour
of
bodily
tokens
.
in
wepynge
prayenge
kne●●●ge
&
spekynge
&
other
bodily
stirynge
.
soo
ferforth
that
it
semyth
to
a nother
man
that
they
were
euer
rauysshed
in
loue
/
And
though
me
thynkith
it
is
not
soo
/
well
I
wote
that
thise
maner
felinges
&
feruours
of
deuocyon
&
compunccion
that
thise
men
fele
are
gracious
yeftes
of
god
sent
in
to
chosen
soules
for
to
drawe
hem
out
of
worldly
loue
&
flesshly
luste
that
hath
ben
longe
tyme
roted
in
her
hert
.
fro
the
whiche
loue
they
sholde
not
be
drawen
out
but
bi
suche
feable
stirige
of
grete
feruours
:
ne●
theles
that
the
feruour
is
somoche
in
outward
shewing
it
is
not
only
for
mochenes
of
loue
that
they
haue
but
it
is
for
litylnes
&
weyknes
of
her
soule
that
may
not
ber̄
a
lityl
towching
of
god
for
it
is
yet
as
it
wer
fleshly
festned
to
the
flessh
&
neu
was
yet
departed
fro
it
bi
gostly
mortifyeng
:
&
therfor
the
lest
towching
of
loue
&
the
lest
sperkil
of
ghostly
lyghte
sent
fro
heuen
in
to
suche
a
soule
is
somoche
&
so
confortable
&
so
delectable
ouer
al
the
liking
that
euer
it
felte
before
in
flesshly
loue
of
erthly
thyng
that
it
is
ouertaken
wyth
it
/
And
also
it
is
soo
newe
&
sodeyn
and
so
vnkouth
that
it
maye
not
suffre
for
to
bere
it
but
brestyth
&
shewyth
oute
in
wepynge
sobbynge
&
other
bodily
stirynge
Right
as
the
costrell
that
is
olde
whan
it
receyueth
new
wyne
that
is
fresshe
&
myghty
:
the
costrell
bolneth
oute
and
is
in
poynte
for
to
cleue
&
brest
vntyll
the
wyne
hath
boylled
&
spourged
oute
all
vnclen̄esse
/
but
also
sone
as
the
wyne
is
fyned
&
cleryd
thenne
it
stondeth
styll
&
the
costrel
hole
/
Right
so
a
soule
that
is
olde
thrugh
synne
whan
it
receyueth
a
lityll
of
the
loue
of
god
that
is
soo
fresshe
&
soo
myghty
that
the
body
is
in
poynte
for
to
cleue
&
to
breke
ne
were
that
god
kepith
it
hole
But
yet
it
brestyth
oute
at
the
eyen
by
wepyng
/
and
at
the
mouth
by
spekynge
:
and
that
is
more
for
weyknes
&
feblenes
of
the
soule
than
for
mykilnes
of
loue
/
For
afterward
whan
loue
hath
boylled
all
the
vnclennes
oute
of
the
soule
bi
suche
grete
feruours
thenne
is
the
loue
clere
&
stondeth
styll
:
And
thenne
is
both
the
body
&
the
soule
moche
more
in
pees
/
and
yet
hath
the
soule
moche
more
loue
than
it
had
before
though
it
shewe
lesse
outwarde
/
For
it
is
now
all
hole
in
reste
wythin
:
and
noughte
but
lityll
in
outwarde
shewynge
of
feruour
/
And
therfore
I
saye
that
thise
soules
that
felen
suche
grete
bodily
feruours
though
they
ben
in
moche
grace
are
not
yet
refourmed
in
felynge
/
but
they
are
gretly
dysposed
towarde
.
For
I
trowe
that
suche
a
man
namly
that
hath
be
gretly
defoylled
in
synne
shal
not
be
refourmed
in
felynge
but
yf
he
be
fyrste
brente
&
puryfyed
wyth
suche
grete
cōpunccōns
goynge
before
/
A nother
soule
that
neuer
was
moche
defoylled
wyth
loue
of
the
worlde
but
hath
euer
be
kepte
fro
grete
sinnes
in
innocence
maye
lyghtlyer
&
more
pryuely
wythout
grete
feruour
shewed
outwarde
come
to
this
refourmyng
/
Thenne
is
this
soth
as
I
hope
that
suche
comfortes
&
feruours
that
a
soule
felyth
in
the
state
of
begynnynge
or
of
profytynge
are
as
it
were
his
ghostly
foode
sente
fro
heuen
for
to
strengthe
hym
in
his
traueyle
/
Right
as
a
pilgryme
traueyleth
all
daye
meteles
&
drynkles·
and
is
nerehonde
ouercome
wyth
werynes
falleth
at
the
laste
to
a
good
Inne
.
and
there
hath
he
mete
&
drynke
/
and
is
well
refresshed
for
the
tyme
/
Right
soo
ghostly
:
a
deuoute
soule
that
woll
forsake
the
loue
of
the
worlde·
&
wolde
fayne
loue
god
/
and
settyth
all
his
besynes
therto
:
prayeth
&
traueylleth
all
daye
bodyly
&
ghostly
/
and
somtyme
feleth
noo
comforte
ne
sauour
in
deuocon
/
Thenne
our
lorde
hauynge
pyte
ouer
all
his
creatures
that
it
sholde
not
perisshe
for
defawte
ne
torne
in
to
heuynes
or
grutchyng
sendeth
it
amonge
his
ghostly
fode
&
comforteth
it
in
deuocyon
as
he
wouchith
saaf
/
And
whan
the
soule
feleth
ony
conforte
thenne
holdeth
he
hym
well
payd
for
all
his
traueylle
&
all
the
disease
that
it
had
on
the
day
whan
it
fareth
well
at
euen
by
felynge
of
ony
grace
/
The
selfe
wyse
falleth
it
of
other
soules
that
are
profitynge
&
ferfor
the
in
grace
Thei
felen
ofte
tymes
gracyous
towchynges
of
the
holy
ghoste
in
her
soule
/
bothe
in
vnderstondynge
&
syghte
of
ghostly
thynges
and
in
affeccion
of
loue
/
But
yet
ben
they
not
refourmed
in
felyng
/
ne
they
are
not
yet
perfyte
/
for
why
all
suche
felinges
come
to
hem
in
that
state
as
it
were
vnw●arly
/
for
they
come
or
they
wyte
it
/
and
goth
fro
hem
or
they
wyte
it
/
and
they
can
not
come
therto
ayen
.
ne
wote
not
where
they
shall
fynde
it
for
they
haue
not
yet
homlynes
wyth
hem
of
thoughte
and
lastyng
desyre
in
Ihu
/
ne
the
eye
of
her
soule
is
not
opyned
to
the
beholdynge
of
ghostly
thynges·
but
they
nyghe
faste
towarde
.
And
therfore
they
are
not
yet
refourmed
in
felynge
/
ne
they
haue
not
yet
the
full
yefte
of
contemplacion
/
¶
On
what
maner
a
man
shal
haue
knowynge
of
hys
owne
soule
/
and
how
a
man
sholde
sette
his
loue
in
Ihu
god
and
man
one
persone
/
Caplm
xxx
.
IT
nedeth
a
soule
that
wolde
haue
knowynge
of
ghostly
thynges
for
to
haue
firste
knowynge
of
itself
/
For
it
maye
not
haue
knowing
of
a
kynde
aboue
itself
but
yf
it
haue
knowynge
of
itself
/
And
that
is
whan
the
soule
is
soo
gadred
in
to
itself
/
&
departed
fro
beholdyng
of
al
erthly
thynges
&
fro
the
vse
of
bodily
wyttes
that
it
felyth
itself
as
it
is
in
the
owne
kynde
wythoute
a
body
/
Thenne
yf
thou
coueyte
for
to
knowe
&
see
thy
soule
what
it
is·
thou
shalt
not
torne
thy
thoughte
with
ymagynacyon
in
to
thy
body
for
to
seke
it
&
fele
it
as
it
were
hydde
wythin
thyn
herte
.
as
thy
herte
is
hydde
&
holden
within
thy
body
/
If
thou
seke
soo
thou
shalt
neuer
fynde
it
in
itself
/
The
more
thou
secheste
for
to
fynde
&
fele
it
as
y●
woldest
fele
a
bodily
thyng
.
the
ferd
thou
art
therfro
/
For
thy
soule
is
noo
body
but
a
lyfe
vnseable
.
not
hydde
&
holden
with
in
thy
body
as
a
lesse
thynge
is
hydde
&
holden
wythin
a
more
but
it
is
holdynge
&
quknyng
thy
body
moche
more
than
thy
body
is
in
myghte
&
in
vertue
/
Thenne
yf
thou
wolt
fynde
it
wythdraw
thi
thoughte
fro
all
bodily
thynge
outwarde
&
fro
mynde
of
thyn
owne
body
.
also
fro
all
thy
fyue
wyttes
asmoche
as
thou
maye
.
and
thinke
on
the
kynde
of
a
resonable
soule
ghostly
as
thou
woldest
thynke
for
to
know
ony
vertue
as
sothfastnes
or
mekenes
or
ony
other
wertue
/
Right
soo
thinke
that
a
soule
is
a
lyfe
vndedely
&
vnseably
/
and
hath
mighte
in
itselfe
for
to
see
&
knowe
the
souereyn
sothfastnes·
&
for
to
loue
the
souereyne
goodnes
that
is
god
/
whan
thou
seest
this
thenne
felest
thou
somwhat
of
thyself
/
Seke
thyself
in
none
other
place
/
but
the
more
fully
&
the
more
clerly
that
thou
maye
thinke
of
the
kynde
&
the
worthynes
of
a
resonable
soule
what
it
is
.
&
what
is
the
kyndly
werking
of
it
the
better
seest
thou
thiselfe
/
It
is
ful
harde
for
a
soule
that
is
rude
&
moche
in
the
flessh
for
to
haue
syght
&
knowyng
of
it
or
of
an
angell
or
of
god
It
falleth
anone
in
to
ymagynacyon
of
bodily
shappe·
&
it
weneth
therby
for
to
haue
the
sighte
of
it selfe
.
and
soo
of
god
and
soo
of
ghostly
thynges
/
And
that
maye
not
be
/
For
alle
ghostly
thynges
are
seen
and
knowen
by
vnderstondynge
of
the
soule
not
by
ymagynacyon
/
Ryght
as
a
soule
seeth
by
vndstondyng
that
the
vertu
of
rightwysnes
is
for
to
yeue
to
euery
thynge
that
it
oweth
to
haue
/
right
soo
&
on
suche
a
maner
maye
the
soule
see
itself
by
vnderstondyng
/
Neuertheles
I
saye
not
that
thy
soule
shall
reste
stylle
in
this
knowinge
/
but
it
shall
by
this
seke
hyer
knowynge
aboue
itselfe
&
that
is
the
kynde
of
god
/
For
the
soule
is
but
a
myrrour
in
the
whiche
thou
shalt
see
god
ghostly
/
And
therfore
thou
shalt
fyrste
fynde
thi
myrrour
and
kepe
it
bryghte
&
clene
fro
flesshly
fylthe
&
worldly
vanytee
/
and
holde
it
wel
vp
fro
the
erthe
that
thou
myght
see
it
&
our
lorde
therin
also
/
For
to
this
ende
traueylen
all
chosen
soules
in
this
lyfe
in
her
meaning
&
in
her
entent
.
though
they
haue
not
specyally
the
felynge
of
this
.
And
therfore
it
is
said
before
that
many
soules
beginnyng
&
profityng
haue
many
grete
feruours
&
moche
swete
deuocion
and
as
it
semith
brennynge
all
in
loue
.
&
yet
haue
they
not
perfytly
loue
ne
ghostly
knowynge
of
god
/
For
wyte
thou
well
fele
a
soule
neuer
so
moche
feruour
/
somoche
that
hym
thikith
that
the
body
may
not
bere
it
.
or
though
he
melte
all
in
to
wepynge
.
aslonge
as
his
thynkyng
&
his
beholdyng
of
god
is
moost
.
or
all
in
ymagynacyon
&
not
in
vndstondyng
.
he
come
not
yet
to
perfyte
loue
ne
to
contemplacion
/
For
thou
shalt
vnderstonde
that
the
lou●
of
god
is
on
thre
maner
wyse
/
Al
are
good
.
but
echone
is
be●ter
than
other
/
The
fyrste
comyth
only
thruh
fayth
wythout
gracyous
ymagynacyon
or
ghostly
knowynge
of
god
/
Thi●
loue
is
in
the
leest
soule
that
is
refourmed
in
faith
in
the
lo●●est
degree
of
charyte
/
And
it
is
good
:
for
it
sufficeth
to
saluacion
/
The
seconde
loue
is
that
a
soule
felyth
thrugh
fayth
&
ymagynacyon
of
Ihu
in
his
manhede
.
This
loue
is
better
than
the
fyrste
whan
the
ymaginacyon
is
styred
by
grace
?
for
why
the
ghostly
eye
is
opened
in
beholdinge
of
our
lordes
manhede
/
The
thyrde
loue
that
the
soule
feleth
thrugh
ghostly
syght
of
the
godhede
in
the
manhede
as
it
maye
be
seen
here
/
that
is
beste
and
mooste
worthy
/
and
that
is
perfyte
loue·
this
loue
a
soule
felyth
not
vnto
it
be
refourmed
in
felynge
/
Soules
begynnynge
&
profityng
hath
not
this
loue
.
for
they
can
not
thinke
on
Ihu
ne
loue
hym
goodly
but
as
it
were
al
manly
&
flesshly
after
the
condicions
&
lyknes
of
man
/
and
vpon
that
rewarde
they
shape
all
her
worchynge
in
her
thoughtes
&
in
her
affeccyons
/
They
drede
hym
as
a
man
&
worshyp
hym
and
loue
hym
pryncypally
in
manly
ymagynacyon
and
goo
noo
ferder
/
As
thus
:
If
they
haue
done
amysse
&
trespased
ayenst
god
they
thynke
thenne
that
god
is
wrothe
with
hem
as
a
man
sholde
yf
they
had
trespassed
ayenst
hym
/
and
therfore
they
falle
down
as
it
were
to
the
fete
of
our
lorde
wyth
sorowe
of
herte
&
cryen
mercy
/
And
whan
they
done
thus
they
haue
a
good
truste
that
our
lorde
of
his
mercy
woll
foryeue
hem
her
trespasse
/
This
maner
of
doynge
is
right
gode
/
but
it
is
not
ghostly
as
it
myghte
be
/
Also
whan
they
woll
worshyp
god
they
present
hem
in
her
thoughte
as
they
were
before
our
lordes
face
in
a
bodily
lyckenes
.
&
ymagyn
a
wondfull
lyh̄yte
there
our
lorde
Ihu
is
/
and
thenne
they
reuerence
him
&
worshyp
hym
&
drede
hym
/
&
fully
put
hem
in
his
mercy
for
to
doo
with
hem
what
he
woll
/
Also
whan
they
woll
loue
god
they
beholde
him
worshyp
hym
and
drede
hym
as
a
man
.
not
yet
as
god
in
man
eyther
in
his
passyon
or
in
some
other
thynge
of
his
manhede
and
in
that
beholdynge
they
fele
her
hertes
moche
stired
to
the
loue
of
god
/
This
manere
of
worchynge
is
good
and
gracyous
/
but
it
is
moche
lesse
and
lower
than
is
the
worching
of
vnderstondynge
/
That
is
whan
the
soule
gracyously
beholdeth
god
in
man
/
For
in
oure
lorde
Ihesu
are
two
kyndes
.
the
manhede
.
and
the
godhede
/
Thenne
ryght
as
the
godhede
is
more
souereyne
and
more
worthy
thanne
is
the
manhede
/
Rygh
soo
the
ghostly
beholdynge
of
the
godhede
in
Ihesu
man
is
more
worthyer
.
and
more
ghostlyer
.
and
more
medefull
thanne
beholdynge
of
the
manhede
alone
/
whether
he
beholde
the
manhede
as
dedly
or
as
glorifyed
/
And
right
so
by
the
same
skyll
the
loue
that
a
soule
felyth
in
thinkyng
&
beholdynge
of
the
godhede
in
man
whan
it
is
gracyously
shewed
is
worthyer
ghostlyer
&
more
medefull
than
the
feruour
o●
deuocyon
that
the
soule
feleth
by
ymagynacyon
only
of
the
manhede
shewe
it
neuer
somoche
outwarde
/
For
in
rewarde
o●
that
this
is
but
manly
/
for
our
lorde
sheweth
hym
not
in
ymagynacyon
as
he
is
.
ne
that
he
is
/
for
the
soule
myghte
not
that
tyme
for
freelte
of
the
flesshede
suffre
it
soo
/
Neuertheles
vnto
suche
soules
that
can
not
thinke
of
the
godhede
ghostly
that
they
sholde
not
erre
in
her
deuocōn·
but
that
they
sholde
be
comforted
&
strengthed
thrugh
some
maner
Inwarde
beholdynge
of
Ihu
for
to
forsake
synne
&
the
loue
of
the
worlde
.
therfore
oure
lorde
Ihu
tempreth
his
vnseable
lighte
of
his
godhede
and
cl●theth
it
vnder
bodile
liknes
of
his
manhede
.
&
shewith
it
vnto
the
Inner
eye
of
a
soule
.
and
fedeth
it
with
the
loue
of
his
precious
flesshe
ghostly
/
The
whiche
loue
is
of
soo
grete
mighte
that
it
sleeth
al
wycked
loue
in
the
soule
&
strength
it
for
to
suffre
bodily
penaunce
&
other
bodily
disease
in
tyme
of
ne●●
for
loue
of
Ihesu
/
And
this
is
the
shadowyng
of
our
lorde
Iesu
ouer
a
chosen
soule
.
in
the
whiche
shadowyng
the
soule
i●
kepte
fro
brennynge
of
worldly
loue
/
For
right
as
a
shadowe
is
made
of
a
lyghte
&
of
a
body
:
right
soo
this
ghostly
shadow
is
made
of
the
blessyd
vnseable
lyghte
of
the
godhede
&
of
the
manhede
ooned
therto
shewed
to
a
deuowte
soule
/
of
the
whiche
shadowe
the
prophete
sayth
thus
/
Sp̄sante
faciem
nostra●
xp̄s
dns
sub
vmbra
eius
viuemus
in
t
gentes
/
Our
lorde
cryst
before
our
face
as
a
spirite
vnder
his
shadowe
we
shall
lyue
a
monge
folke
/
That
is
our
lorde
Ihu
in
his
godhede
is
a
spyryte
that
may
not
be
seen
of
vs
lyuyng
in
flesshe
as
he
is
in
his
blessed
lyghte
/
therfore
we
shal
lyue
vnder
the
shadowe
of
his
manhede
as
longe
as
we
are
here
/
But
though
this
be
sooth
that
this
loue
in
ymaginacyon
be
good
/
Neuertheles
a
sowle
sholde
desire
for
to
haue
ghostly
loue
in
vnderstondyng
of
the
godhede
.
for
that
is
the
ende
&
the
full
blysse
of
the
soule
/
and
all
bodily
beholdynges
are
but
meanes
ledynge
a
soule
to
it
/
I
say
not
that
we
sholde
refuse
the
manhede
of
Ihu
and
departe
god
fro
man
.
but
thou
shalt
in
Ihu
man
beholde
drede
.
wonder
.
&
loue
ghostly
the
godhede
/
And
soo
shall
thou
wythoute
departynge
loue
god
in
man·
and
bothe
god
&
man
ghostly
and
not
flesshly
/
Thus
taughte
our
lorde
mary
mawdeleyne
that
sholde
be
contemplatyfe
.
¶
How
this
maner
of
spekynge
of
refourmynge
in
felynge
of
a
soule
shal
be
take
And
on
what
wyse
it
is
reformed
and
how
it
is
founde
in
saynt
poules
wordes
/
Caplm
xxxi
.
NOw
I
haue
sayd
to
the
a
lityll
of
refourmynge
in
faythe
.
and
also
I
haue
towched
to
the
a
lityll
of
the
forth-goynge
fro
that
refourmyng
to
the
hygher
refourmyng
that
is
in
felynge
.
Not
in
that
entent
that
I
wolde
bi
thise
wordes
sette
goddis
worchynge
vnd
a
lawe
of
my
spekinge
.
As
for
to
saye
thus
worcheth
god
in
a
soule
&
none
other
wise
/
Nay
I
meane
not
so
.
But
I
saye
after
my
symple
felinge
that
oure
lorde
worcheth
thus
in
some
creatures
as
I
hope
/
And
I
hope
wel
that
he
worcheth
other
wyse
also
that
passyth
my
witte
&
my
felynge
/
Neuertheles
whether
he
worche
thus
or
other
wyse
by
sundry
meanes
in
lenger
tyme
or
shorter
tyme
/
wyth
moche
traueyle
or
lityll
traueyle
/
yf
all
come
to
one
ende
.
that
is
to
the
perfite
loue
of
hym
/
thenne
it
is
good
ynough
/
For
yf
he
wolle
yeue
one
soule
on
one
daye
the
full
grace
of
contemplacyon
&
wythout
ony
traueyle
as
he
well
maye
/
as
good
is
y●
to
that
soule
as
yf
he
had
be
examyned
pynyd
mortifyed
and
purifyed
twenty
wynter
/
And
therfore
vpon
this
maner
wyse
take
in
my
sayenge
as
I
haue
sayd
.
&
namly
as
I
thynke
to
saye
/
For
now
by
the
grace
of
our
lorde
Ihesu
shall
I
speke
a
lityll
as
me
thynketh
more
openly
of
refourmyng
in
felyng
what
it
is
and
how
it
is
made
.
and
whiche
are
ghostly
felynges
that
a
soule
receyueth
/
Neuertheles
fyrste
that
I
take
not
this
maner
of
spekynge
of
refourmyng
of
a
soule
in
felynge
as
feynyng
or
fantasye
/
therfore
I
shall
grounde
it
in
saynt
poullis
wordes
where
he
sayth
thus
/
Nolite
conformari
huic
sclosed
reformamini
in
nouitate
sensus
vestri
/
That
is
:
ye
that
are
thrugh
grace
refourmed
in
fayth
conforme
you
not
hensforwarde
to
the
maners
of
the
worlde
in
pride
in
couetyse
&
in
other
synnes
.
but
be
ye
refourmed
in
newehede
of
felynge
/
Loo
here
thou
maye
see
that
saynt
poul
spekyth
of
refourmynge
in
felynge
/
And
what
that
newe
felynge
is
.
he
expowneth
in
a nother
place
thus
/
Vt
impleamini
in
agniciōe
voluntatis
eius
in
omni
intellectu
et
sapīa
spūali
/
That
is
:
we
praye
god
that
ye
maye
be
fulfylled
in
knowinge
of
goddis
wyll
in
all
vndstondynge
and
in
all
maner
ghostly
wysdom
/
This
is
refourmynge
in
felynge
/
For
thou
shalt
vnderstonde
that
the
soule
hath
ii
.
maner
of
felinges
One
without
of
the
fyue
bodili
wittes
.
a nother
wythin
of
the
ghostly
wyttes
the
whiche
are
properly
the
myghtes
of
the
soule
/
Mynde
reason
&
wylle
/
whan
thyse
myghtes
are
thrugh
grace
fulfylled
in
all
vnderstondynge
of
the
wyll
of
god
&
ghostly
wysdom
thenne
hath
the
soule
newe
gracyous
felynges
/
That
this
is
soth
he
sheweth
in
a nother
place
thus
/
Renouamini
sp̄u
mentis
vestre
et
induite
nouum
hominem
q
scdm
deum
creatus
est
in
iusticia
:
scītate
&
vitate
Be
ye
renued
in
spiryte
of
your
soule
/
That
is
:
ye
shall
be
refourmed
not
in
bodily
felynge
ne
in
ymaginacion
but
in
the
ouer
partye
of
your
reason
/
And
clothe
you
in
a
newe
man
that
is
shapen
after
god
in
rightwysnes
holinesse
&
sothfastnesse
That
is
:
your
reason
that
is
properli
the
ymage
of
god
thrugh
grace
of
the
holy
ghoste
shall
be
clothed
in
a
newe
lyghte
of
sothfastnesse
/
holynes
.
&
ryghtwysnes
/
And
thenne
it
is
reformed
in
felynge
/
For
whan
the
soule
hath
perfyte
knowynge
of
god
thenne
it
is
refourmed
/
Thus
sayth
saynt
poul
/
Expoliantes
veterem
hominem
cum
actibus
suis
induite
nouum
qui
re
nouatur
in
agnicōne
dei
scdm
ymaginem
eius
qui
creauit
eum
/
Spoyle
yourself
of
the
olde
man
with
all
his
dedes
That
is
caste
fro
you
the
loue
of
the
worlde
with
all
worldly
maners
And
clothe
you
in
a
newe
man
:
¶
How
god
openeth
the
Inner
eye
of
the
soule
to
see
him
not
all
at
ones
but
by
dyuerse
tymes
/
And
of
thre
maner
of
refourmyng
of
a
soule
by
ensample
/
Caplm
xxxii
.
A
Soule
that
is
called
fro
the
loue
of
world
&
after
that
is
righted
and
assayed
.
mortifyed
&
purifyed
as
I
haue
before
sayd
:
our
lorde
Ihesu
of
his
mercyfull
goodnes
refourmyth
it
in
felynge
whan
he
wouchyth
saaf
/
He
openeth
the
Inner
eye
of
the
soule
whan
he
lyghtneth
the
reason
thrugh
towchynge
and
shinynge
of
his
blessyd
lyghte
for
to
see
hym
and
knowe
hym
.
not
all
fully
attones
/
but
lityll
&
lityll
by
dyuers
tymes
as
the
sowle
maye
suffre
hym
/
He
seeth
hym
not
what
he
is
.
for
that
maye
noo
creature
doo
in
heuen
ne
in
erthe
/
Nor
he
seeth
hym
not
as
he
is
/
for
that
syght
is
only
in
the
blysse
of
heuen
/
But
he
seeth
hym
.
that
he
is
an
vnchanble
beinge
:
a
souereyne
myght
:
souereyne
sothfastnes
:
souereyne
goodnes
:
a
blessed
lyf
:
an
endles
blysse
/
This
seeth
the
soule
and
moche
more
that
comyth
wyth
al
not
blyndly
&
nakydly
and
vnsauourly
as
dooth
a
clerke
that
seeth
hym
by
his
clergye
only
thrugh
myght
of
his
naked
reason
/
but
he
seeth
him
in
vnderstondynge
that
is
comforted
&
lyghted
by
the
yefte
of
the
holy
ghoste
wyth
a
wonderfull
reuerence
&
a
preuy
bren̄nyng
loue
.
and
with
ghostly
sauour
&
heuenly
delyte
more
clerly
&
more
fully
than
it
maye
be
wryten
or
sayd
/
This
syghte
though
it
be
but
shortly
&
lityll
is
soo
worthy
&
soo
mighty
that
it
draweth
&
rauyssheth
all
the
affeccyon
of
the
soule
fro
beholdyng
and
the
mynde
of
all
erthly
thynge
therto
for
to
reste
therin
euermore
yf
it
myghte
/
And
of
this
manere
of
syghte
&
knowynge
the
soule
groundeth
all
his
worchynge
inwarde
in
al
the
affeccyons
/
For
thenne
it
dredeth
god
in
man
as
sothfastnesse
wondreth
hym
as
myghte
/
loueth
hym
as
goodnes
/
This
●●ighte
and
this
goodnes
and
this
knowynge
of
Ihesu
wyth
the
blessed
loue
that
comyth
out
of
it
.
may
be
called
refourmyng
of
a
soule
in
felynge
.
and
in
fayth
that
I
speke
of
.
It
is
in
fayth
/
For
it
is
derke
yet
as
in
rewarde
of
that
full
knowynge
of
Ihesu
wyth
the
blessed
loue
that
comyth
oute
of
it
that
shall
be
in
heuen
/
For
thenne
shall
we
see
hym
not
oonly
that
he
is
.
but
as
he
is
/
As
saynt
Iohn
sayth
/
¶
How
Ihu
is
heuen
to
the
soule
.
and
why
he
is
called
fyre
/
Caplm
xxxiii
.
WHat
is
heuen
to
a
resonable
soule
/
Sothly
noughteelles
but
Ihesu
god
/
For
yf
that
be
heuen
oonly
that
is
aboue
al
thyng
/
thenne
is
god
only
heuen
toman̄es
soule
for
he
is
only
aboue
the
kynde
of
a
soule
/
thenne
yf
a
soule
may
thorugh
grace
haue
knowynge
of
that
blessed
kynde
of
Ihu
▪
sothly
he
seeth
heuen
for
he
seeth
god
/
Therfore
there
are
many
men
that
erren
in
vndstondynge
of
some
wordes
that
are
sayd
of
god
/
for
they
vnderstonde
hem
not
ghostly
/
Holy
wrytynge
sayth
that
a
soule
that
wol
fynde
god
shall
lyft
vpwarde
the
Inner
eye
&
seke
god
aboue
itselfe
/
Thenne
some
men
that
wolde
doo
after
this
sayenge
vnderstonde
this
worde
aboue
hemself
as
for
hygher
settynge
in
stede
&
worthynes
of
place
as
one
elemente
or
planete
is
aboue
a nother
in
settynge
&
worthines
of
a
bodily
place
/
But
it
is
not
soo
ghostly
.
For
a
soule
is
aboue
all
bodily
thynge
:
not
by
settynge
of
stede
:
but
by
subtyltee
&
worthynes
of
kynde
/
Right
soo
on
the
selfe
wise
god
is
aboue
all
bodily
&
ghostly
creatures
not
by
settynge
of
stede
but
thrugh
subtyltee
&
worthynes
of
his
vnchangable
blessyd
kynde
And
therfore
he
that
wol
wisely
seche
god
&
fynde
hym
he
shall
not
renne
out
wyth
his
thoughte
as
he
wolde
clyme
aboue
the
sonne
&
parte
the
fyrmament
and
ymagin
the
mageste
as
it
were
of
an
hundred
sonnes
/
he
shall
rather
drawe
downe
the
sonne
&
all
the
fyrmament
&
forgete
it
.
and
caste
it
beneth
hym
there
he
is
.
&
sett
al
this
&
all
bodily
thinge
also
at
noughte
/
and
thynke
thenne
yf
he
can
ghostly
both
of
hymself
&
of
god
also
/
And
yf
he
doo
thus
:
thenne
seeth
the
soule
aboue
itself
/
thenne
seeth
it
in
to
heuen
.
Vpon
this
self
maner
shal
this
worde
wythin
be
vnderstonde
/
It
is
comynly
sayd
that
a
sowle
shall
see
our
lorde
wythin
all
thynge
&
wythin
itselfe
/
Soth
it
is
that
our
lorde
is
wythin
al
creatures
.
but
not
on
that
maner
that
a
kernell
is
hyd
wythin
the
shell
of
a
nutte
.
or
as
a
lityll
bodily
thynge
is
holden
within
a nother
moche
/
but
he
is
wythin
all
creatures
as
holdynge
&
kepynge
hem
in
her
beynge
thrugh
subtylte
&
myghte
of
his
owne
blessed
kynde
&
clennes
vnseable
/
For
right
as
a
thynge
that
is
moost
precyous
&
most
clene
is
layed
inerest
/
right
soo
by
that
lyknes
it
is
sayd
that
the
kynde
of
god
that
is
moost
precyous
most
clene
and
mooste
goodly
ferrest
fro
bodilyhede
is
hydde
wythin
all
thinges
/
And
therfore
he
that
woll
seke
god
wythin
he
shal
gorgete
fyrste
all
bodily
thynges
for
al
that
is
without
.
&
his
owne
body
/
and
he
shall
forgete
thynkyng
of
his
owne
soule
.
&
thinke
on
the
vnmade
kynde
.
that
is
Ihu
that
made
him
:
quiknith
hym
.
holdith
hym
.
&
yeueth
hym
reson
&
mynde
&
loue
the
whiche
is
wythin
hym
thrugh
his
myghte
&
souereyne
subtylte
/
Upon
this
maner
shall
the
soule
doo
whan
grace
to
wchyth
it
.
or
elles
it
woll
but
lityl
auayle
to
seche
Ihesu
.
and
to
fynde
him
wythin
itselfe
&
wythin
all
creatures
as
me
thynkyth
/
Also
it
is
sayd
in
holy
wrytte
that
god
is
lyghte
/
Soo
sayth
saynt
Iohn
.
Deus
lux
est
/
That
is
.
God
is
lyghte
/
This
lyght
shall
not
be
vnderstonde
as
for
bodily
lighte
but
it
is
vnderstonde
thus
/
God
is
lyghte
.
That
is
.
God
is
trouth
and
sothfastnesse
/
for
sothfastnes
is
ghostly
lyghte
/
Thenne
he
that
moost
gracyously
knowyth
sothfastnes
best
seeth
god
/
And
neuertheles
it
is
lykened
to
the
bodily
lyghte
for
this
skylle
/
Right
as
the
sonne
sheweth
to
the
bodily
eye
itself
and
all
bodily
thynge
by
it
/
right
soo
sothfastnes
that
is
god
sheweth
to
the
reason
of
the
soule
itselfe
fyrste
.
and
by
itselfe
alle
other
ghostly
thynge
that
nedeth
to
the
knowynge
of
a
soule
/
Thus
sayth
the
prophete
/
Dne
in
lumine
tuo
videbimus
lumen
/
Lorde
we
shall
see
thy
lyght
by
thy
lighte
/
That
is
:
we
shall
see
the
tha●
art
sothfastnes
by
thyselfe
/
On
the
selfe
wyse
it
is
sayd
that
god
is
fyre
/
Deus
noster
ignis
consumens
est
:
That
is
〈◊〉
lorde
is
fyre
wastynge
/
That
is
for
to
saye
:
God
is
not
fyre
elementare
that
heteth
a
body
and
brenneth
it
/
but
god
is
loue
&
charyte
/
For
as
fyre
wasteth
all
bodily
thynge
that
maye
be
wasted
/
Ryght
soo
the
loue
of
god
brenneth
and
wasteth
all
synne
oute
of
the
soule
.
And
makyth
it
clene
as
fyre
makyth
clene
alle
manere
metalle
/
Thyse
wordes
and
alle
other
that
arne
spoken
of
oure
lorde
in
holy
wrytte
by
bodyly
lyckenesse
muste
nedes
be
vnderstonde
ghostly
:
Elles
there
is
noo
●a●our
in
hem
/
Neuertheles
the
cause
why
suche
manere
wordes
are
sayd
of
our
lorde
in
holy
writte
is
this
/
For
we
are
soo
flesshly
that
we
can
not
speke
of
god
ne
vnderstonde
of
hym
but
yf
we
by
suche
wordes
fyrst
be
entred
in
/
Neuertheles
whan
the
Inner
eye
is
opened
thrugh
grace
for
to
haue
a
lityll
syght
of
Ihu
/
thenne
shall
the
soule
torne
lyghtly
ynough
all
suche
wordes
of
bodily
thynges
in
to
ghostly
vnderstondinge
/
This
goostly
openynge
of
the
Inner
eye
in
to
knowyng
of
the
godhede
I
calle
refourmynge
in
fayth
&
felynge
/
for
thenne
the
soule
somwhat
feleth
in
vnderstondinge
of
that
thynge
that
it
had
before
in
naked
trowynge
.
and
that
is
the
begynnynge
of
contemplacyon
/
of
the
whiche
saynt
poul
sayth
thus
/
Non
contemplantibus
nobis
que
vident
sed
que
non
videntur
Quia
que
videntur
temporalia
sunt
.
¶
Of
two
maner
of
loue
refourmed
&
vnfourmed
what
it
meanyth
/
And
how
we
be
beholde
to
loue
Ihu
moche
for
oure
makynge
/
but
more
for
our
ayen
byenge
/
but
all
thermooste
for
our
sauyng
thrugh
the
yeftes
of
his
loue
/
caplm
xxxiiii
.
BVt
now
wondrest
thou
sythen
this
knoweng
of
god
is
the
blysse
&
the
ende
of
a
soule
?
why
thenne
haue
I
sayde
here
before
that
a
soule
sholde
not
elles
coueyte
but
oonly
the
loue
of
god
/
I
spake
no
thyng
of
this
sighte
that
a
soule
sholde
coueyte
this
/
Vnto
this
maye
I
saye
thus
/
that
the
syght
of
Ihesu
is
full
blysse
of
a
soule
:
and
that
is
oonly
for
the
syght
but
it
is
also
for
the
blessed
loue
that
comyth
out
of
that
syghte
/
Neuertheles
for
loue
comyth
oute
of
knowynge
&
not
knowynge
out
of
loue
/
therfore
it
is
sayd
that
in
knowynge
&
in
syghte
pryncypally
of
god
wyth
loue
is
the
blisse
of
a
sowle
and
the
more
he
is
knowen
the
better
he
is
loued
/
But
for
asmoche
as
to
this
knowyng
or
to
this
loue
that
comyth
of
it
.
may
not
the
soule
come
without
loue
/
therfore
said
I
that
thou
sholdest
coueyte
loue
/
for
loue
is
cause
why
a
soule
comyth
to
this
knowyng
and
to
this
loue
that
comyth
of
it
/
And
o●
what
maner
that
is
I
shall
telle
the
more
openly
/
Holy
wryters
sayen
and
soth
it
is
that
there
is
two
maner
of
ghostly
●●ue
/
One
is
called
fourmed
.
a nother
is
called
vnfourmed
/
Loue
vnformed
is
god
hymself
the
thirde
persone
in
the
●●●nyte
.
that
is
the
holy
ghost
/
He
is
loue
vnfourmed
and
〈◊〉
as
saynt
Iohn
sayth
/
Deus
dileccō
est
/
God
is
loue
:
〈◊〉
is
the
holy
ghost
/
Loue
fourmed
is
the
affeccyon
of
the
〈◊〉
made
by
the
holy
ghost
of
the
syghte
and
of
the
knowyng
〈◊〉
sothfastnes
that
is
god
.
oonly
styred
and
sette
in
hym
/
〈◊〉
loue
is
called
fourmed
for
it
is
made
by
the
holy
ghost
/
〈◊〉
loue
is
not
god
in
himself
for
it
is
made
.
but
it
is
the
loue
〈◊〉
the
soule
felte
of
the
syghte
of
Ihesu
and
stired
to
hym
〈◊〉
Now
may
thou
see
that
loue
formed
is
not
cause
why
a
〈◊〉
comyth
to
the
ghostly
syghte
of
Ihesu
/
And
some
men
〈◊〉
thynke
that
they
wolde
loue
god
soo
brennyngly
as
it
〈◊〉
by
theyr
owne
mighte·
that
they
were
worthy
for
to
haue
th●
ghostly
knowynge
of
hym
/
Naye
it
is
not
soo
.
But
loue
〈◊〉
fourmed
that
is
god
hymself
is
cause
of
all
this
knowynge
/
For
a
blynde
wretched
soule
is
soo
ferre
fro
the
clere
knowynge
and
the
blessed
felynge
of
his
loue
thorugh
synne
and
freelte
of
the
bodily
kynde
that
it
myghte
neuer
come
to
it
.
ne
were
it
the
endles
mochenes
of
the
loue
of
god
/
But
thenne
by
cause
he
loueth
vs
soo
moche
therfore
he
yeueth
vs
his
loue
that
is
the
holy
ghost
/
He
is
the
yeuer
and
the
yeft
.
and
maketh
vs
thenne
by
that
yefte
for
to
knowe
and
loue
hym
/
●o
this
is
the
loue
that
I
spake
of
that
thou
sholdest
only
coueyte
and
desyre
this
vnfourmed
loue
that
is
the
holy
ghost
/
For
sothly
a
lesse
thynge
or
a
lesse
yefte
than
he
is
maye
not
auayle
vs
for
to
brynge
vs
to
the
blessed
sight
of
Ihu
/
And
therfor
sholde
we
fully
desyre
and
aske
of
Ihu
only
this
yefte
of
loue
that
he
wolde
for
the
mochenes
of
his
loue
so
blessed
towche
our
hertes
wyth
his
vnseable
lyghte
to
the
knowyng
of
him
and
departe
wyth
vs
of
his
loue
that
as
he
loueth
vs
that
we
myghte
loue
hym
ayen
/
Thus
sayth
saynt
Iohn
/
●os
diligamus
deum
qm
ipse
prior
delixit
nos
/
That
is
:
This
was
a
ryghte
fayre
yefte
and
a
ryght
grete
token
of
loue
/
But
what
tyme
he
gyueth
hymselfe
in
his
godhede
ghoostly
to
oure
soules
for
oure
saluacyon
/
And
maketh
vs
for
to
knowe
hym
.
and
for
to
loue
hym
/
Thenne
louyth
he
vs
fully
/
for
thenne
yeueth
he
hymselfe
to
vs
/
and
more
myghte
he
not
yeue
vs
/
ne
lesse
myghte
not
suffyce
to
vs
/
And
for
this
skylle
it
is
sayd
that
the
ryghtyng
of
a
synfull
soule
thorugh
foryeuenesse
of
synnes
is
arected
and
appropered
pryncypally
to
the
worchynge
of
the
holy
ghoste
/
For
the
holy
ghoste
is
loue
/
And
in
the
ryghtynge
of
a
soule
our
lorde
Ihesu
sheweth
to
a
soule
most
of
his
loue
/
for
he
doth
awaye
all
synne
and
oonyth
it
to
hym
/
And
that
is
the
beste
thynge
that
he
maye
doo
to
a
soule
/
and
therfore
it
is
appropred
to
the
holy
ghost
/
The
makyng
of
the
soule
is
appropred
to
the
fader
.
as
for
the
souereyne
myghte
and
power
that
he
shewyth
in
makynge
of
it
/
The
byenge
of
it
is
aretted
to
the
sone
as
for
the
souereyne
wytte
and
wysdome
that
he
shewed
in
his
manhede
/
For
he
ouercome
the
fende
pryncypally
thrugh
wysdom
and
not
thorugh
strengthe
/
But
the
ryghtynge
an●
the
full
sauynge
of
a
soule
by
foryeuenesse
of
synnes
is
apr●pred
to
the
thyrde
persone
that
is
the
holy
ghoste
/
For
therin
sheweth
Ihesu
mooste
loue
vnto
mannes
soule
/
And
for
th●●
thynge
shall
he
be
mooste
loued
of
vs
ayen
/
His
makynge
i●
comen
to
vs
and
to
all
vnresonable
creatures
/
For
as
he
made
vs
of
noughte
.
soo
made
he
hem
/
And
therfore
is
this
we●ke
greteste
of
myghte
.
but
not
mooste
of
loue
/
Also
the
bye●●ge
is
comen
to
vs
and
to
all
resonable
soules
/
as
to
Iewes
●●arracyns
and
to
fals
crysten
men
/
For
he
deyed
for
al
soule●
ylyke
/
and
bought
hem
.
yf
thei
woll
haue
the
perfyte
loue
〈◊〉
it
/
And
also
it
suffyceth
for
the
bienge
of
all
though
it
be
so●
that
all
haue
it
not
/
And
this
werke
was
moost
of
wysdome
not
moost
of
loue
/
But
the
ryghtynge
and
the
halowyng
of
our
soules
thrugh
the
yefte
of
the
holy
ghost
.
that
is
oonly
the
worchynge
of
loue
.
And
that
is
not
comen
but
it
is
specyalle
gyfte
oonly
to
chosen
soules
/
And
sothly
that
is
moost
worchynge
of
loue
to
vs
that
are
his
chosen
chylderne
This
is
the
loue
of
god
that
I
spake
of
whiche
thou
sholde
coueyte
and
desyre
:
for
this
loue
is
god
hymself
and
the
holy
ghoste
/
This
loue
vnformed
whan
it
is
yeuen
to
vs
it
worcheth
in
our
soule
al
that
gode
is
▪
and
all
that
longeth
to
godenes
/
This
loue
loueth
vs
or
that
we
loue
hym
.
for
it
clenseth
vs
fyrst
of
our
synnes
:
and
makyth
vs
for
to
loue
hym
.
&
makyth
our
wyll
stronge
for
to
ayenstonde
all
synnes
:
and
styreth
vs
for
to
assaye
ourself
thrugh
dyuers
exercyse
both
bodily
&
ghostly
in
al
vertues
/
It
stireth
vs
also
for
to
forsake
the
synne
and
flesshly
affeccyons
and
worldly
dredes
/
It
kepeth
vs
fro
malycyous
temptacyons
of
the
fende·
and
dryueth
vs
oute
fro
besynes
&
vanyte
of
the
worlde
:
and
fro
conuersacyon
of
worldly
louers
/
All
this
dooth
the
loue
of
god
vnfourmed
whan
he
yeueth
hymself
to
vs
/
we
doo
right
nought
but
suffre
him
and
assente
to
hym
:
for
that
is
the
moost
that
we
do
that
we
assente
wylfully
to
his
gracyous
worchyng
in
vs
/
And
yet
is
not
that
wyll
of
vs
but
of
his
makyng
:
so
that
me
thinkyth
that
he
dooth
in
vs
all
that
is
well
done
.
&
yet
see
we
it
not
/
And
not
only
dooth
he
thus
:
but
after
this
loue
dooth
more
.
for
he
openeth
the
eye
of
the
soule
.
and
shewith
to
the
soule
the
syghte
of
Ihu
wonderfully
:
and
the
knowyng
of
hym
as
the
soule
maye
suffre
it
thus
by
lytyll
&
by
lytyll
.
and
by
the
syghte
he
rauyssheth
all
the
affeccyon
of
the
soule
to
hym
.
and
thenne
begynneth
the
soule
for
to
knowe
him
ghostly
&
brennyngly
for
to
loue
hym
/
Thenne
seeth
the
soule
somwhat
of
the
kinde
of
the
blessed
godhede
of
Ihu
how
that
he
is
all
and
that
he
worcheth
all
.
&
that
al
gode
dedes
that
are
done
&
gode
thoughtes
are
only
of
him
for
he
is
al
souerein
myght
&
al
souerein
sothfastnes
&
al
souereyne
godenes
/
And
therfor
euery
gode
dede
is
done
of
hym
&
by
him
.
&
he
shal
only
haue
the
worship
&
the
thanke
for
al
good
dedes
and
noo
thynge
but
he
/
For
though
wretched
men
stele
his
worshypp
here
for
a
whyle
/
Neuerthelesse
att
the
laste
ende
shall
sothfastnesse
shewe
well
that
Ihesu
dyde
alle
▪
and
man
dyde
ryght
noughte
of
hym sefe
/
And
thenne
shall
theues
of
goddes
good
that
are
not
acorded
wyth
hym
here
in
this
lyfe
for
her
trespaas
be
demyd
to
deth
.
and
Ihesu
shall
be
fully
worshypped
&
thanked
of
alle
blessed
creatures
for
his
worchynge
/
This
loue
is
not
elles
but
Ihu
hymselfe
that
for
loue
worcheth
all
this
in
mannes
soule·
and
refourmeth
it
in
felynge
to
his
lyknes
as
I
haue
before
sayd
&
som
what
as
I
shall
saye
/
This
loue
bryngeth
in
to
the
soule
the
full
hede
of
all
vertues
and
makyth
hym
all
clene
&
true
soft
&
easy
.
and
torneth
hym
all
in
to
loue
&
in
to
likynge
/
And
on
what
maner
wyse
he
dooth
that
.
I
shall
telle
the
a
lityll
afterwarde
/
This
loue
drawyth
the
soule
fro
vayne
beholdynge
of
worldly
thynges
in
to
contemplacyon
of
ghostly
creatures
&
of
goddis
pryuitees
/
fro
flesshlihede
in
to
ghostlynes
/
fro
erthly
felynge
in
to
heuenly
sauour
:
¶
How
that
some
soule
loueth
Ihu
by
bodily
feruours
&
by
her
owne
manly
affeccyons
that
ben
styred
by
grace
&
by
〈◊〉
And
how
some
louen
Ihu
more
restfully
bi
ghostly
affecc●ōs
oonly
styred
Inwarde
thrugh
specyall
grace
of
the
holy
ghost
▪
Caplm
xxxv
.
THenne
maye
I
saye
that
he
that
moost
hath
of
this
lo●●
here
in
this
lyfe
moost
pleseth
god
.
and
moost
clere
〈◊〉
shal
haue
of
hym
/
and
moost
fully
loue
hym
in
the
〈◊〉
of
heuen
/
for
he
hath
the
most
yeft
of
loue
here
in
erth
/
The
loue
may
not
be
had
by
a
mannes
owne
traueyle
as
some
〈◊〉
/
It
is
freely
had
of
the
gracyous
yefte
of
Ihu
after
moch●
bodily
&
ghostly
traueyle
goyng
before
/
For
there
are
some
●●uers
of
god
that
maken
hemself
to
loue
god
as
it
were
by
her
owne
myght
/
for
they
streyne
hemself
thrugh
grete
vyolence
and
panten
soo
strongly
that
they
brast
in
to
bodily
feruours
as
they
wolde
drawe
donwe
god
fro
heuen
to
hem
/
And
they
sayen
in
her
hertes
&
wyth
her
mouthe
/
A
lorde
I
loue
the
and
I
wolde
loue
the
:
I
wolde
for
thy
loue
suffre
deth
/
And
in
this
maner
of
worchynge
they
fele
grete
feruour
and
moche
grace
/
And
soth
it
is
me
thynketh
this
worchynge
is
gode
&
medfull
yf
it
be
well
tempred
wyth
mekenes
&
wyth
discrecyon
/
But
neuertheles
thyse
men
loue
not
ne
haue
not
the
yefte
of
loue
on
that
maner
as
I
speke
of
:
ne
they
aske
it
not
soo
/
For
a
soule
that
hath
the
yeft
of
loue
thrugh
gracyous
beholdynge
of
Ihesu
as
I
meane
.
or
elles
yf
he
haue
it
not
yet
:
but
wolde
haue
it
.
he
is
not
besy
for
to
strayne
hymselfe
ouer
his
myghte
as
it
were
by
bodyly
strengthe
for
to
haue
it
by
bodyly
feruours
:
and
soo
for
to
fele
the
loue
of
god
.
but
hym
thynkyth
that
he
is
right
noughte
▪
&
that
he
can
doo
right
noughte
of
hymself
.
but
as
it
were
a
dede
thyng
only
hangyng
&
borne
vp
by
the
mercy
of
god
/
He
seeth
well
that
Ihu
is
all
&
dooth
all
.
and
therfore
asketh
he
noughte
elles
but
the
yefte
of
loue
For
sythen
that
the
soule
seeth
that
his
owne
loue
is
noughte
.
therfore
it
wolde
haue
his
loue
for
that
is
ynough
/
Therfore
prayeth
he
and
that
desireth
he
that
the
loue
of
god
wolde
towche
hym
wyth
his
blessed
lyght
that
he
myghte
see
a
lytyll
of
hym
by
his
gracyous
presence
:
for
thenne
sholde
he
loue
hym
/
And
soo
by
this
waye
comyth
the
yefte
of
loue
that
is
god
in
to
a
soule
/
The
more
that
a
soule
noughtith
itselfe
thrugh
grace
by
syght
of
this
sothfastnes
some
tyme
wythoute
ony
feruour
outward
shewed
.
and
the
lesse
that
it
thinkith
that
it
loueth
or
seeth
god
.
the
nerer
it
nygheth
for
to
perceyue
the
yefte
of
the
blessed
loue
/
For
thenne
is
loue
mayster
&
worcheth
in
the
sowle
:
and
maketh
it
forgete
itselfe
.
and
for
to
see
and
beholde
only
how
loue
dooth
/
And
thenne
is
the
soule
more
suffrynge
than
doyng
.
and
that
is
clene
loue
/
Thus
saint
poul
meaned
whan
he
sayd
thus
/
Quicumque
sp̄u
dei
agunt
hii
filii
dei
sunt
/
All
thise
that
are
wrought
wyth
the
spiryte
of
god
are
goddis
sones
.
¶
That
the
yefte
of
loue
amonge
all
other
yeftes
of
Ihu
is
worthiest
&
moost
profitable
/
And
how
Ihu
dooth
all
that
is
well
done
in
his
louers
only
for
loue
/
And
how
loue
makyth
the
vsynge
of
all
vertues
and
all
gode
dedes
lyghte
and
easy
/
Caplm
xxxvi
.
ASke
thou
thenne
of
god
noo
thyng
but
this
yeft
of
loue
that
is
the
holy
ghoste
/
For
amonge
all
the
yeftes
that
our
lorde
yeueth
there
is
none
soo
good
ne
soo
profytable
.
so
worthy
ne
so
excellent
as
this
is
/
For
there
is
no
yefte
of
god
that
is
bothe
the
yeuer
&
the
yefte
but
this
yefte
of
loue
/
And
therfore
it
is
the
best
&
the
worthyest
/
The
yefte
of
prophecie
the
yeftes
of
myracles
worchyng
.
the
yefte
of
the
grete
knowynge
&
counseylyng
.
and
the
yefte
of
grete
fastynge
or
of
grete
penaunce
doinge
:
or
ony
other
suche
are
grete
yeftes
of
the
holy
ghost
.
but
they
are
not
the
holy
ghost
/
For
a
reproued
soule
&
a
dampnable
myghte
haue
all
thise
yeftes
as
hath
a
chosen
soule
/
And
therfore
al
thyse
maner
yeftes
are
not
gretly
for
to
desyre
ne
moche
for
to
charge
/
But
the
yefte
of
loue
is
the
holy
ghost
god
hymself
.
and
hym
maye
noo
soule
haue
&
be
dampned
wyth
all
/
For
that
yefte
saueth
it
only
fro
dampnacyon
:
&
makyth
it
goddis
sone
perceyuer
of
heuenly
herytage
/
And
the
loue
as
I
haue
before
sayd
is
not
the
affeccyon
of
loue
that
is
formed
in
a
soule
:
but
it
is
the
holy
ghoste
hymself
that
is
loue
vnfourmed
that
saueth
a
sowle
/
For
he
yeueth
hymselfe
to
a
soule
fyrst
or
the
soule
louith
hym
/
and
he
fourmeth
the
affeccyon
in
the
soule
:
and
maketh
the
soule
for
to
loue
hym
on̄li
for
hymself
/
And
not
only
that
:
but
also
bi
this
yefte
the
soule
loueth
itself
&
all
his
euencrysten
as
itself
only
for
god
/
And
this
is
the
yefte
of
loue
that
makyth
shedynge
atwyx
chosen
soules
&
reproued
/
And
this
yefte
makyth
full
pees
atwyxe
god
&
a
soule
.
and
oonyth
all
blessed
creatures
holy
in
god
for
it
makith
Ihu
for
to
loue
vs
and
vs
him
also
:
and
euery
eche
of
vs
for
to
loue
other
in
hym
/
Coueyte
this
yefte
of
loue
pryncypally
as
I
haue
sayd
/
For
yf
he
woll
of
his
grace
yeue
it
the
on
that
maner
wise
it
shall
open
&
lyghten
the
reason
of
thy
soule
for
to
see
sothfastnes
that
is
god
&
ghostly
thynges
/
And
it
shall
styre
thyn
affeccyon
hooly
for
to
see
sothfastnes
that
is
god
&
ghostly
thynges
/
And
it
shall
styre
thyn
affecion
holy
&
fully
for
to
loue
hym
/
And
it
shall
worche
in
thy
soule
oonly
as
he
woll
.
and
thou
shalt
beholde
Ihu
reuerently
with
softnes
of
loue
and
see
how
he
doth
/
Thus
byddeth
he
by
his
prophete
that
we
shold
doo
saienge
thus
/
Vacate
&
vide●e
〈◊〉
ego
sum
deus
/
Cease
ye
and
seeth
that
I
am
god
/
That
is
:
ye
that
are
refourmed
in
felynge
and
haue
your
Inner
eye
opened
in
to
syghte
of
ghostly
thynges
cease
ye
some
tyme
of
outwarde
worching
and
see
that
I
am
god
/
That
is
:
See
only
how
I
Ihesu
god
&
man
doo
/
Beholde
ye
me
for
I
do
all
/
I
am
loue
:
and
for
loue
I
doo
al
that
I
doo
:
and
ye
doo
nought
/
And
that
thys
is
sooth
I
shall
shewe
you
/
For
there
is
noo
good
dede
doon
by
you
:
ne
good
thought
felte
in
you
:
but
yf
it
be
done
thrugh
me
/
That
is
.
Thrugh
mighte
and
wysdome
.
and
loue
myghtely
:
wyttely
and
louely
/
Elles
it
is
noo
good
dede
/
But
now
is
it
soth
that
I
Ihu
am
bothe
myghte
and
wysdom
and
blessed
loue
and
ye
noughte
:
for
I
am
god
/
Thenne
mowe
ye
well
see
that
I
doo
alle
your
good
dedes
/
And
all
good
thoughtes
:
and
alle
your
good
loues
in
you
:
and
ye
doo
ryght
noughte
/
And
yet
neuerthelesse
ben
alle
thyse
goode
dedes
called
yours
/
Not
for
ye
worche
hem
pryncypally
.
but
for
I
yeue
hem
to
you
for
loue
that
I
haue
to
you
/
And
therfor
sythen
I
that
am
Ihu
.
and
for
loue
dooth
al
this
.
cease
thenne
ye
of
the
beholdynge
of
yourself
:
and
sette
yourself
at
nought
&
loke
on
me
.
and
see
that
I
am
god
.
for
I
doo
al
this
/
This
is
somwhat
of
the
meanynge
of
the
veers
of
dauyd
before
sayd
/
See
thenne
and
beholde
what
loue
worcheth
in
a
chosen
soule
that
he
refourmeth
in
felynge
to
his
lyknes
whan
the
reason
is
lyghtned
a
lytyll
to
the
ghostly
knowynge
of
Ihu
.
and
to
the
felynge
of
his
loue
/
Thenne
bryngeth
loue
in
to
the
soule
the
full
hede
of
vertues
.
and
torneth
hem
al
in
to
softnes
&
in
to
likynge
as
it
were
wythout
worchynge
of
the
soule
:
for
the
soule
stryueth
not
moche
for
the
getynge
of
hem
as
it
dyde
before
.
but
it
hathe
hem
easely
&
felyth
hem
restfulfully
only
thrugh
the
yefte
of
loue
that
is
the
holy
ghost
/
And
that
is
a
well
grete
confort
and
gladnes
vnspekable
whan
it
felyth
sodenly
and
wote
neuer
how
the
vertue
of
mekenes
&
pacience
sobertee
&
sadnesse
chastyte
&
clennes
louered
to
his
euencrysten
.
and
all
other
vertues
the
whiche
were
to
hym
somtyme
traueylous
paynfull
and
harde
for
to
kepe
are
now
torned
in
to
foftnes
&
likynge
and
in
to
wondfull
lightnes
:
soo
ferforth
that
hym
thynkith
noo
maystry
ne
no
hardnes
for
to
kepe
euery
vertue
.
but
it
is
moost
lykynge
to
hym
for
to
kepe
it
:
&
all
this
makyth
loue
/
Other
men
that
stonden
in
the
comoetee
of
charyte
&
are
not
yet
so
ferforth
in
grace
.
but
worche
vnder
the
byddyng
of
reason
they
stryuen
&
fyghten
all
daye
ayenst
synnes
for
the
getynge
of
vertues
:
and
sometyme
they
been
aboue
and
somtyme
byneth
as
wrastleers
are
/
Thyse
men
done
ful
well
/
They
haue
vertues
in
reason
&
wyll
.
not
in
sauour
ne
in
loue
:
for
they
fyighten
wyth
hemself
as
it
were
by
her
owne
myghte
for
hem
/
and
therfore
may
they
not
haue
full
rest
ne
fully
the
hyer
honde
/
Neuertheles
they
shall
haue
moche
mede
:
but
they
are
not
yet
meke
ynough
/
They
haue
not
yet
putt
hemself
all
fully
in
goddis
honde
:
for
they
see
him
not
yet
/
But
a
soule
that
hath
ghostly
syghte
of
Ihu
taketh
noo
grete
kepe
of
stryuynge
for
vertues
for
that
tyme
/
He
is
not
besy
abowte
hem
specially
but
he
setteth
all
his
besynes
for
to
kepe
that
syghte
&
that
beholdyng
of
Ihu
that
it
hath
for
to
holde
the
minde
stably
therto
:
and
bynde
the
loue
only
to
it
that
it
fall
not
therfro
:
&
forgete
al
other
thynges
asmoche
as
it
maye
/
And
whan
it
dooth
thus
thenne
is
Ihu
sothfastly
mayster
ayen
all
synnes
:
&
bishado
wyth
it
wyth
his
blessed
presence
and
getith
it
all
vertues
/
And
the
soule
is
soo
comforted
&
soo
borne
vp
wyth
the
softe
felyng
of
loue
that
it
hath
of
the
syghte
of
Ihu
that
it
feleth
noo
grete
disease
outwarde
/
And
thus
sleeth
loue
generally
alle
synnes
in
a
soule
:
&
reformeth
it
in
the
newe
felynges
of
vertues
/
¶
How
loue
thrugh
gracyous
beholding
of
Ihu
sleeth
all
●●●rynges
of
pryde
:
&
maketh
the
sowle
for
to
lese
sauour
&
delyte
in
all
erthly
worshyp
/
Caplm
xxxvii
.
NEuertheles
how
loue
sleeth
synnes
and
refourmeth
vertues
in
a
soule
more
specyally
shall
I
saye
.
and
fyrste
of
pryde
&
of
mekenes
that
it
contrary
vertue
therto
/
Thou
sha●●
vnderstonde
that
there
is
two
maner
of
mekenes
/
One
is
ha●
by
worchynge
of
reason
/
A nother
is
felte
of
the
specyall
yefte
of
loue
/
Bothe
are
of
loue
:
but
that
one
loue
worcheth
by
reason
of
the
soule
.
but
that
other
he
worcheth
by
hymselfe
The
fyrste
is
vnperfyte
:
that
other
is
perfyte
/
The
fyrste
mekenes
that
a
man
feleth
of
beholdynge
of
his
ownes
synnes
and
of
his
owne
wretchydnes
thrugh
the
whiche
beholdyng
he
thynketh
hymselfe
vnworthy
for
to
haue
ony
yefte
of
grace
or
ony
mede
of
god
/
But
hym
thynketh
it
ynough
that
he
wolde
of
his
grete
mercy
graunte
hym
foryeuenesse
of
his
synnes
/
And
also
he
thynketh
hym
by
cause
of
his
owne
synnes
that
he
is
woors
than
the
mooste
synner
that
lyueth
/
and
that
euery
man
dooth
better
thanne
he
/
And
so
by
suche
beholdynge
thresteth
he
hym selfe
downe
in
his
thoughte
vnder
all
men
/
And
he
is
besie
for
to
ayenstonde
the
stirynges
of
pryde
asmoche
as
he
maye
bothe
bodily
pride
&
ghostly
:
and
dispiseth
hymself
soo
that
he
assenteth
not
to
the
felinges
of
pryde
/
And
yf
his
herte
be
taken
somtyme
with
it
that
it
be
defoyled
wyth
vayn
Ioye
of
worshyp
or
of
cunnynge
or
of
praysynge
or
of
ony
other
thinge
/
as
soone
as
he
maye
perceyue
it
he
is
euyll
payd
wyth
hymself
and
hath
sorowe
for
it
in
hert
and
asketh
foryeuenes
of
it
of
god
.
and
shewyth
hym
to
hys
confessour
▪
and
accuseth
hymself
mekely
.
&
receyueth
his
penaunce
/
This
is
gode
mekenes
.
but
it
is
not
yet
perfyte
mekenes
.
for
it
is
of
soules
that
are
begynnynge
&
profitinge
in
grace
caused
of
beholdynge
of
synnes
/
Loue
worchyth
this
mekenes
by
reason
of
the
soule
/
Perfyte
mekenes
a
soule
feleth
of
the
syghte
&
the
ghostly
knowynge
of
Ihu
/
For
whan
the
holy
ghost
lyghtneth
the
reason
in
to
the
syghte
of
sothfastnesse
how
Ihu
is
all
&
that
he
dooth
all
/
the
soule
hath
soo
grete
loue
&
soo
grete
Ioye
in
that
ghostly
syghte
/
for
it
is
so
sothfaste
that
it
foryeteth
itself
.
and
fully
leneth
to
Ihu
wyth
all
the
loue
that
it
hath
for
to
beholde
hym
/
It
takyth
no
kepe
of
no
vnworthynes
of
itselfe
ne
of
synnes
afore
done
/
but
settyth
at
nought
itself
wyth
all
the
synnes
&
all
the
good
dedes
that
euer
it
dyde
.
as
yf
there
were
noo
thynge
but
Ihu
/
Thus
meke
dauyd
was
whan
he
sayd
thus
/
Et
substancia
mea
tāqm̄
nichilum
ann
te
/
That
is
:
¶
How
loue
sleeth
all
stirynges
of
wrathe
&
enuye
softly
&
refourmeth
in
the
soule
the
vertues
of
pees
&
pacience
&
of
perfyte
charyte
to
his
euencrysten
as
he
dyde
specyally
in
the
apposles
/
Caplm
xxxviii
.
LOue
worcheth
wysely
&
softly
in
a
soule
there
he
woll
for
he
sleeth
myghtily
yre
&
enuye
and
all
passyons
of
angrynes
&
malencolye
in
it·
and
bryngeth
in
to
the
soule
vertues
of
pacyence
&
myldenes
peasibylite
and
louered
to
his
euencrysten
/
It
is
full
harde
&
a
grete
maystry
to
a
man
that
stondeth
only
in
worchynge
of
his
owne
reason
for
to
kepe
pacyence
holy
reste
&
softnes
in
herte
&
charyte
to
his
euencrysten
if
they
dysease
hym
vnskylfully
and
done
hym
wronge
that
he
ne
shall
somwhat
doo
ayen
to
hem
thrugh
stirynge
of
yre
or
of
malencolye
eyther
in
spekynge
or
in
worchynge
or
bothe
/
And
neuertheles
though
a
man
be
styred
&
trowbled
in
hymselfe
and
made
vnrestfull
.
be
soo
that
it
be
not
to
moche
passynge
ouer
the
bondes
of
reason
.
and
that
he
kepe
his
honde
&
his
tonge
and
be
redy
for
to
foryeue
the
trespase
whan
mercy
is
asked
/
yet
this
man
hath
the
vertue
of
pacyence
though
it
be
but
weyke
&
nakidly
.
for
asmoche
as
he
wolde
haue
it
and
traueyleth
besily
in
refreynynge
of
his
vnskylfull
passyons
that
he
myghte
haue
it
/
and
also
is
sory
that
he
hath
it
not
as
he
sholde
/
But
to
a
true
louer
of
Ihu
it
is
noo
grete
maystry
for
to
suffre
al
this
/
For
why
loue
fyghteth
for
hym
and
sleeth
wonder
softly
suche
stirynges
of
wrathe
&
of
malencolye
.
and
makyth
his
soule
soo
easy
&
soo
peasyble
soo
suffryng
and
so
goodly
thorugh
the
ghostly
syghte
of
Ihesu
wyth
the
felynge
of
his
blessid
loue
that
though
he
be
dispised
&
repreued
of
other
men
:
or
take
wronge
or
harme
shame
or
vylanye
he
chargeth
it
not
:
he
is
not
moche
styred
ayenste
hym
/
He
woll
not
be
angred
ne
styred
ayenst
hym
/
for
yf
he
were
moche
styred
he
sholde
forbere
the
comforte
that
he
felyth
wythin
his
soule
.
but
that
woll
he
not
/
He
maye
lyghtlyer
forgete
al
the
wronge
that
is
done
to
hym
than
a nother
man
maye
foryeue
it
though
mercy
were
axed
/
And
soo
he
had
well
leuer
forgete
it
.
for
hym
thynkyth
it
moost
ease
to
hym
/
And
loue
dooth
all
this
.
for
loue
openyth
the
eye
of
the
soule
to
the
syght
of
Ihesu
.
&
stablith
it
wyth
the
lykynge
of
loue
that
it
feleth
by
that
syghte
〈◊〉
comforteth
it
soo
myghtly
that
it
taketh
noo
kepe
what
〈◊〉
men
Iangle
or
done
ayenst
him
/
It
hangeth
noo
thyng
〈…〉
hym
/
The
moost
harme
that
he
myght
haue
were
a
〈…〉
of
the
ghostly
syghte
of
Ihu
/
And
therfore
it
is
leuer
〈…〉
for
to
suffre
all
harmes
than
that
alone
/
All
this
may
the
〈◊〉
doo
well
&
easely
wythout
grete
trowblynge
of
the
〈…〉
whan
disease
falleth
all
wythout
forthe
&
towchet●
〈◊〉
the
body·
as
is
bachitynge
or
scomyng
:
or
spoylynge
of
〈◊〉
as
he
hath
/
All
thise
greueth
noughte
/
But
it
gooth
〈…〉
nerer
whan
the
flesshe
is
towched
&
he
feleth
smerte
〈…〉
is
harder
/
Neuertheles
though
it
be
harde
&
Impossybly
〈…〉
freyle
kynde
of
man
to
suffre
bodily
penaunce
gladly
〈…〉
wythout
bytter
stirynges
of
yre
anger
&
〈…〉
Impossible
to
loue
that
is
the
holy
ghoste
for
to
〈…〉
in
a
soule
there
he
towcheth
wyth
the
blessed
●●fte
〈…〉
But
he
yeueth
a
soule
that
is
in
that
plyghte
〈…〉
of
loue
.
and
wondfully
fastneth
it
to
Ihu
.
and
〈…〉
it
wond
ferre
from
the
sensualytee
thrugh
his
〈…〉
and
comforteth
it
soo
swetly
by
his
blessed
presence
〈…〉
soule
felyth
lityll
payne
or
elles
none
of
the
sensualy●●
〈…〉
is
specyall
grace
yeuen
to
the
holy
marters
/
This
grace
〈…〉
appostles
as
holy
wrytte
sayth
of
hem
thus
/
Ibant
〈…〉
a
conspectu
consilii
qm
digni
habiti
sunt
pro
〈…〉
cotumeliā
pati
/
That
is
:
The
appostles
yede
Ioyeng
〈…〉
counseyle
of
the
Iewes
whan
they
were
beten
with
〈…〉
and
they
were
gladde
that
they
were
worthi
for
to
suffre
〈…〉
bodyly
dysease
for
the
loue
of
Ihu
/
They
were
not
styred
〈◊〉
yre
ne
to
felnes
to
be
auenged
on
the
Iewes
that
beten
〈…〉
a
worldly
man
wolde
be
whan
he
suffred
a
lytyl
harme
〈…〉
neuer
soo
lityll
of
his
euencrysten
/
Ne
they
were
not
styred
〈◊〉
noo
pryde
.
ne
to
hines
of
hēselfe
&
to
disdeyne
:
&
to
demynge
of
the
Iewes
as
ypocrytes
&
heretykes
are
that
woll
suffre
moche
bodily
payne
.
and
are
somtyme
redy
for
to
suffre
dethe
wyth
grete
gladnes
&
wyth
mighty
wyll
as
it
were
in
the
name
of
Ihu
for
loue
of
hym
/
Sothly
that
loue
&
that
gladnes
that
they
haue
in
suffryng
of
bodily
myscheyf
is
not
of
the
holy
ghost
It
comyth
not
fro
the
fyre
that
brenneth
in
the
hye
awter
of
heuen
:
but
it
is
feyned
by
the
fende
enflammed
of
helle
:
for
it
is
fully
menged
wyth
the
heyght
of
pryde
&
of
presumpcion
of
hem
selfe
&
despyte
&
demyuge
&
disdeyne
of
hem
that
thus
punissh̄
hem
/
They
wene
that
all
this
is
charite
.
&
that
they
suffre
al
that
for
the
loue
of
god
:
but
they
are
begyled
of
the
myddaye
fende
A
true
louer
of
ihu
whan
he
suffreth
harme
of
his
euencristen
is
soo
strenghthed
thrugh
grace
of
the
holy
ghost
.
&
is
made
soo
meke
soo
pacyente
soo
peasyble
.
&
that
soo
sthofastly
.
that
what
wronge
or
harme
it
be
that
he
sufffe
of
his
euencristen
he
kepeth
euer
mekenes
/
He
dispiseth
him
not
:
he
demyth
hym
not
but
he
prayeth
for
hym
in
his
herte
&
hath
of
hym
pyte
&
compassyon
moche
more
tendly
than
of
a nother
man
that
neuer
dide
hym
harme
/
And
sothly
better
loueth
him
&
more
feruently
desyreth
the
saluacyon
of
his
soule·
by
cause
that
he
seeth
that
he
shall
haue
so
moche
ghostly
profyte
of
the
euyl
dede
of
that
other
man
though
it
be
ayenst
his
wyll
/
But
this
loue
&
this
mekenes
worcheth
oonly
the
holy
ghoste
aboue
the
kynde
of
man
in
hem
that
he
maketh
the
true
louers
of
Ihu
/
¶
How
loue
sleeth
couetyse
lecherye
&
glotenye
.
and
sleeth
the
flesshly
sauour
&
delyte
in
all
the
v.
bodily
wyttes
softly
&
easely
thrugh
a
gracyous
beholdyng
of
Ihu
/
Caplm
xxxix
.
COuetyse
also
is
slayne
in
a
sowle
by
the
worchynge
of
loue
:
for
it
makyth
the
soule
soo
coueytous
of
ghostly
gode
and
to
heuenly
ryches
soo
ardaunt
that
it
setteth
ryght
nough
tby
all
erthly
thynges
/
It
hathe
noo
more
deynte
in
hauyng
of
a
precyous
stone
thanne
a
chalke
stone
/
ne
more
loue
hath
he
in
a
hundreth
pounde
of
golde
thanne
in
a
pounde
of
leed
/
It
setteth
all
thynge
that
shall
perysshe
at
one
pryce
/
No
more
he
chargeth
that
one
than
that
other
as
in
his
loue
/
For
it
semith
well
that
all
thise
erthly
thynges
that
worldly
men
lete
soo
grete
pryce
of
&
loue
soo
deyntly
sholde
passe
awaye
&
torne
to
nought
both
the
thynge
in
itself
&
the
loue
of
it
/
And
therfore
he
bringeth
it
in
his
thought
by
tyme
in
to
that
plighte
that
it
shall
be
after
:
and
soo
acounteth
it
as
noughte
/
And
whan
wordly
louers
stryuen
&
fyghten
.
&
plede
for
erthly
gode
who
maye
fyrste
haue
it
:
the
louer
of
Ihu
stryueth
wyth
noo
man
but
kepyth
hymself
in
pees
.
and
holdeth
hym
payd
wyth
that
that
he
hath
&
wol
stryne
for
nomore
/
For
hym
thynkyth
that
he
nedeth
nomore
of
al
the
riches
in
erthe
than
a
skant
bodily
sustenaunce
for
to
saue
the
bodily
lyfe
wyth
all
aslonge
as
god
woll
.
and
that
he
maye
lyghtly
haue
/
And
therfore
wol
he
no
more
than
skantly
hym
nedeth
for
the
tyme
that
he
maye
freely
be
discharged
fro
besynes
aboute
the
kepynge
&
the
dispendyng
of
it
.
and
fully
yeue
his
herte
&
his
besynes
aboute
the
sekynge
of
Ihu
for
to
fynde
hym
in
clennes
of
spirite
:
for
that
to
all
his
couetyse
?
For
why
:
oonly
clene
of
herte
shall
see
hym
Also
flesshly
loue
of
fader
&
moder
and
other
worldly
frendes
hangeth
not
vpon
hym
/
It
is
euen
kutte
fro
his
herte
with
the
swerde
of
ghostly
loue
that
he
hath
nomore
affeccion
to
f●der
or
moder
or
to
ony
worldly
frende
than
he
hath
to
a nother
man
.
but
yf
he
see
or
fele
in
hem
more
grace
or
more
vertue
than
in
other
men
/
Oute
take
this
:
that
his
fader
&
his
moder
had
the
self
grace
that
some
other
men
haue
/
But
neuertheles
yf
they
ben
not
soo
:
thenne
loueth
he
other
men
better
than
hem
:
that
is
charyte
/
And
soo
sleeth
goddis
loue
couetyse
of
the
worlde
.
&
bringeth
in
to
the
soule
pouerte
in
spiryte
/
And
that
dooth
loue
not
only
in
hem
that
haue
right
noughte
of
worldly
gode
but
also
in
some
creatures
that
are
in
grete
worldly
state
&
haue
dispendynge
of
erthly
ryches
/
Loue
sleeth
in
some
of
hem
couetise
so
ferforth
that
thei
haue
no
more
likinge
ne
sauour
in
hauynge
of
hem
than
of
a
strawe
/
Ne
though
they
be
lost
for
defawte
of
hem
that
sholde
kepe
hem
they
sette
noughte
therby
?
For
why
the
herte
of
goddis
louer
is
thrugh
the
yefte
of
the
holy
ghost
taken
so
fully
wyth
the
syghte
of
the
loue
of
a nother
thynge
that
is
Ihu
.
&
that
is
soo
precyous
&
soo
worthy
that
it
wol
receyue
none
other
loue
restyngly
that
is
contrary
therto
/
And
not
only
dooth
loue
this
but
also
it
sleeth
the
lykyng
of
lecherye
&
all
other
bodily
vnclennes
.
and
bryngeth
in
to
the
soule
very
chastyte·
&
torneth
it
in
to
likynge
/
For
the
soule
felyth
so
grete
delyte
in
the
syghte
of
Ihu
that
it
liketh
for
to
be
chaste
&
is
noo
grete
hardnes
to
it
for
to
kepe
chastite
.
for
it
is
soo
moost
ease
&
moost
rest
/
And
vpon
the
selfe
wyse
the
yefte
of
loue
sleeth
lustes
of
glotenye
&
makyth
the
soule
sobre
&
temperaunte
.
and
bereth
it
vp
soo
myghtily
that
it
maye
not
reste
in
likynge
of
mete
&
drynke
.
but
it
taketh
mete
&
drynke
what
it
be
that
leest
greueth
the
bodyly
complexion
yf
he
maye
lyghtly
come
therto
/
Not
for
loue
of
itself
.
but
for
the
loue
of
god
/
On
this
maner
wyse
the
louer
of
god
seeth
well
that
him
nedeth
for
to
kepe
his
bodily
lyfe
wyth
mete
&
drynke
aslong
as
god
woll
suffre
hem
to
be
togyder
/
Thenne
shall
this
be
the
discrecyon
of
the
louer
of
Ihu
as
I
vndstonde
that
hath
feling
&
worchynge
in
the
loue
.
that
vpon
what
maner
that
he
may
moost
kepe
his
grace
hole
&
leest
be
letted
fro
worchynge
in
it
thrugh
takynge
of
bodily
sustenaunce
:
soo
shall
he
doo
/
That
maner
of
mete
that
leest
letteth
&
leest
troubleth
the
herte
and
maye
kepe
the
body
in
strengthe
be
it
flesshe
be
it
fysshe
be
it
brede
&
ale
:
that
I
trow
the
soule
cheseth
for
to
hane
yf
it
may
come
therby
/
For
all
the
besynes
of
the
soule
is
for
to
thynke
on
Ihu
wyth
reuerent
loue
euer
wythoute
lettynge
of
ony
thynge
yf
that
it
myghte
/
And
therfore
sythen
it
must
nedis
somwhat
be
letted
&
hyndred
.
the
lesse
that
it
is
letted
&
hindred
by
mete
or
drynke
or
ony
other
thynge
the
leuer
it
is
/
It
had
leuer
vse
the
beste
mete
&
moost
of
price
vnd
the
sonne
yf
it
lesse
letted
the
kepynge
of
his
herte
than
for
to
take
but
brede
&
warter
yf
that
letted
hym
more
/
For
he
hath
noo
rewarde
for
to
gete
hym
grete
mede
for
the
payne
of
fastynge
.
&
be
put
therby
fro
softnes
in
herte
:
but
all
his
besynes
is
for
to
kepe
his
herte
as
stably
as
he
maye
in
the
syghte
of
Ihu
&
in
the
felynge
of
his
loue
/
And
sothly
as
I
trowe
he
myghte
with
lesse
likynge
vse
the
best
mete
that
is
gode
in
the
owne
kynde
than
a nother
man
that
worcheth
al
in
reason
wythout
the
specyall
yefte
of
loue
sholde
mowe
vse
the
worste
.
out
take
mete
that
thrugh
crafte
of
curyosite
is
only
made
for
lust
/
That
maner
of
mete
may
he
not
well
acorde
wyth
all
/
And
also
on
that
other
syde
yf
lytyll
mete
as
only
brede
&
ale
moost
helpeth
&
ceseth
his
herte
&
kepyth
it
moost
in
pees
it
is
moost
leyf
than
to
hym
for
to
vse
it
soo
:
&
namly
yf
he
fele
bodily
strengthe
only
of
the
yefte
of
loue
wyth
all
/
And
yet
doth
loue
more
for
it
sleeth
accidye
&
flesshly
ydlenes
.
and
maketh
the
soule
to
be
occupyed
in
goodnes
&
namly
Inwarde
in
beholdynge
of
hym
.
by
the
〈◊〉
of
whiche
the
soule
hath
sauour
&
ghostly
delyte
in
prayeng●
in
thynkyng
&
in
al
other
maner
of
doynge
that
nedeth
〈◊〉
be
done
after
the
state
that
he
is
in
wythout
heuynes
or
pay●●ful
bytternes
whether
he
be
religious
or
seculer
/
Also
it
〈◊〉
the
vayne
likynge
of
the
v.
bodily
wyttes
/
For
the
syght
〈◊〉
eye
:
that
the
soule
hath
noo
lykynge
in
the
syghte
of
ony
〈◊〉
thyng
.
but
it
feleth
rather
peyne
&
disease
in
beholdyng
of
it
be
it
neuer
soo
fayr
.
neuer
soo
precyous
neuer
so
〈◊〉
And
therfore
as
worldly
louers
renne
out
somtyme
for
to
〈◊〉
newe
thynges
for
to
wond
on
hem
:
&
soo
for
to
fede
her
hert
wyth
the
vayne
syght
of
hem
/
Right
soo
a
louer
of
Ihu
is
besy
for
to
renne
awaye
&
wythdrawe
hym
fro
the
syghte
of
suche
maner
thynges
that
the
Inner
syghte
be
not
letted
/
for
he
seeth
ghostly
a nother
maner
thynge
that
is
fayrer
&
more
wondful
&
that
wolde
he
not
forbere
/
Right
on
the
self
wyse
is
it
of
spekyng
&
heryng
/
It
is
a
peyne
to
the
soule
of
a
louer
of
thū
for
to
speke
or
here
ony
thynge
that
myghte
lette
the
fredom
of
his
herte
for
to
thynke
on
Ihu
.
what
songe
or
melodye
or
mynstralsie
outwarde
that
it
be
yf
it
lette
the
thoughte
that
it
maye
not
freely
&
restfully
praye
or
thynke
on
hym
.
it
likyth
hym
right
nought
/
And
the
more
delectable
that
it
is
to
other
men
the
more
vnsauery
it
is
to
hym
/
And
also
for
to
here
ony
maner
of
spekyng
of
other
men
but
it
be
somwhat
towchyng
the
worchynge
of
his
soule
in
the
loue
of
Ihu
:
it
likyth
hym
ryght
nought
:
he
is
elles
right
sone
wery
therof
/
He
had
well
leuer
be
in
pees
&
here
right
nought.
.
ne
speke
ryght
nought
than
for
to
here
the
spekynge
&
the
techyng
of
the
grettest
clerke
of
erthe
wyth
al
the
reasons
that
he
can
saye
to
hym
thrugh
mannes
wyttes
.
but
yf
he
can
speke
felyngly
&
stiryngly
of
the
loue
of
Ihu
for
that
is
his
crafte
pryncipally
/
And
therfore
wolde
he
not
elles
speke
:
here
ne
see
but
that
myghte
helpe
hym
&
ferder
hym
in
to
more
knowynge
.
&
to
better
felynge
of
hym
/
Of
worldly
speche
it
is
noo
dowte
that
he
hath
noo
sauour
in
spekyng
ne
in
herynge
of
it
:
ne
in
worldly
tales
ne
in
tidinges
.
ne
in
none
suche
vayne
Iangelynge
.
that
longeth
not
to
him
/
And
soo
it
is
of
smellynge
&
sauerynge
/
The
more
that
the
thoughte
sholde
be
distracte
&
broken
fro
ghostly
reste
by
the
vse
eyther
of
smellynge
or
sauerynge
.
or
of
ony
of
the
bodily
wyttes
the
more
he
fleeth
it
/
The
lesse
that
he
feleth
of
hem
the
leuer
is
him
/
And
yf
he
myghte
lyue
in
the
body
wythout
the
felyng
of
ony
of
hem
he
wolde
neuer
fele
hem
/
For
they
trouble
the
hrete
oft
tymes
/
and
puttith
it
fro
reste
.
and
they
may
not
fully
be
eschewed
Neuertheles
the
loue
of
Ihu
is
somtyme
so
myghty
in
a
soule
that
it
ouercomith
and
sleeth
al
that
is
contrary
therto
for
a
tyme
/
What
vertues
&
graces
a
soule
receyueth
thrugh
openynge
of
the
Inner
eye
in
to
the
gracyous
beholdyng
of
Ihu
.
&
how
it
maye
not
begete
only
thrugh
mannes
traueyle
.
but
thrugh
specyall
grace
&
traueyle
also
/
Caplm
xl
.
THus
worcheth
loue
in
a
sowle
openyng
the
ghostly
eye
in
to
beholdyyge
of
Ihu
by
Inspyracyon
of
specyall
grace·
&
makyth
it
clene
subtyll
&
able
to
the
werke
of
contemplacyon
/
what
this
openynge
of
the
ghostly
eye
is
the
gretteste
clerke
in
erthe
can
not
ymagyn
by
his
wytt
ne
shewe
fully
bi
his
tonge
/
For
it
may
not
be
gete
by
studye
ne
thrugh
mannes
traueyle
only
:
but
pryncipally
by
grace
of
the
holy
ghoste
&
wyth
traueyle
of
man
/
I
drede
moche
to
speke
oughte
of
it
for
me
thinketh
I
can
not
/
I
passeth
myn
assaye
&
my
lyppes
are
vnclene
Neuertheles
for
I
hope
loue
axeth
&
loue
biddyth
:
therfore
I
shall
saye
a
lityl
more
of
it
as
I
hope
loue
techeth
/
This
openynge
of
the
ghostly
eye
is
that
lighty
derkenes
&
ryche
noughte
that
I
spake
of
before
.
&
it
maye
be
called
puryte
of
spyryte
&
ghostly
reste
:
Inwarde
stylnes
&
pees
of
conscyence
:
hyghnes
of
thoughte
&
ordonnez
of
soule
:
a
lyfly
felynge
of
grace
&
pryuyte
of
herte
.
the
waker
slepe
of
the
spouse
&
taastynge
of
heuenly
sauour
.
brennyng
in
loue
&
shynyn̄ge
in
lyghte
.
entre
of
contemplacyon
.
&
refourmyng
in
felynge
/
All
thise
reasons
are
sayde
in
holy
wrytyng
by
dyuers
men
.
for
euery
of
hem
spake
of
it
after
his
felynge
in
grace
/
And
though
all
thise
ben
〈◊〉
in
shewynge
of
wordes
:
neuertheles
they
are
all
in
one
〈◊〉
of
sothfastnes
/
For
a
soule
that
thrugh
vysitynge
of
〈◊〉
hath
one
.
hath
all
?
For
why
:
a
sighyng
soule
to
see
the
face
〈◊〉
Ihu
whan
it
is
towched
thrugh
specyall
grace
of
the
holy
g●●ost
it
is
sodeinly
changed
&
torned
fro
the
plyte
that
it
was
〈◊〉
to
a nother
maner
of
felynge
/
It
is
wondfully
departed
&
〈◊〉
fyrst
in
to
itself
fro
the
loue
&
the
likyng
of
al
erthly
thi●ge
somoche
that
it
hath
lost
the
sauour
of
the
bodily
life
&
of
all
thynge
that
is
saaf
only
Ihu
/
And
thenne
it
is
clene
fro
al
the
fylthe
of
synne
:
soo
ferforth
that
the
mynde
of
it
&
al
vnordeynde
affeccyon
of
ony
creature
is
sodeynly
wasshen
and
wyped
away
.
that
there
is
noo
mene
lettynge
betwyxe
Ihu
&
the
soule
but
only
the
bodily
lyfe
:
and
thenne
it
is
in
ghostly
reste
?
For
why
all
paynfull
doubtes
and
dredes
and
all
other
temptacyous
of
ghostly
enmyes
are
dryuen
oute
of
the
herte
that
they
trowble
not
ne
synke
not
therin
for
the
tyme
/
It
is
in
rest
fro
the
noye
of
wordly
besynesse
&
paynful
taryenges
of
wycked
stirynges
.
but
it
is
full
besye
in
the
fre
ghostly
worchyng
of
loue
/
And
the
more
it
traueyleth
soo
.
the
more
reste
he
feleth
This
restfull
traueylle
is
full
ferre
fro
flesshly
ydlenes
&
fro
blynde
sykernes
/
It
is
full
of
ghostly
werke
.
but
it
is
callid
reste
.
for
grace
looseth
the
heuy
yocke
of
flesshly
loue
fro
the
soule
and
makyth
it
myghty
and
free
thrugh
the
yefte
of
ghostly
loue
for
to
worche
gladly
softly
&
delectably
in
al
thynge
that
grace
styreth
it
for
to
worche
in
/
And
therfore
it
is
called
an
holy
ydlenes
and
a
reste
moost
besye
.
and
soo
it
is
in
Inwarde
stylnes
fro
the
grete
cryenge
of
the
bestly
noyse
of
flesshly
desyres
&
vnclene
thoughtes
/
This
stylnes
makyth
Inspyracyon
of
the
holy
ghost
in
beholdynge
of
Ihu
/
?
For
why
:
His
voyse
is
soo
swete
&
soo
myghty
that
it
putteth
scylence
in
a
sowle
to
Ianglyng
of
all
other
spekers·
for
it
is
a
voys
of
vertue
softly
sowned
in
a
clene
soule
.
of
the
whiche
the
prophete
sayth
thus
/
Vox
dni
in
virtute
/
That
is
:
The
voys
of
our
lord
Ihesu
is
in
vertue
/
This
voys
is
a
lyfely
worde
&
a
spedy
as
the
apostle
sayth
/
Viuus
est
sermo
dei
&
efficax
et
penetrabilior
omni
gladio
/
that
is
.
quycke
is
the
worde
of
Ihu
&
spedy
.
more
perisshynge
than
ony
swerde
is
/
Thrugh
spekynge
of
this
worde
is
flesshly
loue
slayne
and
the
sowle
kepte
in
scylence
fro
all
wicked
stirynges
/
Of
this
scilence
it
is
sayd
in
the
apocalips
thus
/
There
is
none
vpbradynge
of
synnes
:
ne
sharpe
repreuynge
of
defawtes
made
that
tyme
in
a
sowle
For
they
haue
kyssed
and
made
frendes
:
and
all
is
forgyuen
that
was
mysse
done
Thus
felyth
the
soule
thenne
wyth
full
meke
sikernesse
and
grete
ghostly
gladnesse
/
And
conceyueth
a
full
grete
boldnes
of
saluacyon
by
this
accorde
makynge
/
For
it
heryth
a
preuy
wytnessynge
in
conscyence
of
the
holy
ghost
that
he
is
a
chosen
sone
to
heuenly
heritage
/
Thus
saynt
poul
sayth
/
Ipse
spiritus
testimonium
perhibet
spiritui
nostro
quoniam
filii
dei
sumus
/
That
is
:
The
holy
ghost
beryth
wytnesse
to
our
spiry●te
that
we
are
goddis
sones
/
This
wytnessynge
of
conscyen●ce
sothfastly
felte
thrugh
grace
is
the
very
Ioye
of
the
sowle
as
the
apostle
sayth
/
Gloria
mea
est
testimonium
conscienc●●
mee
/
That
is
:
My
Ioye
is
the
wytnesse
of
my
conscyence
〈◊〉
that
is
whan
it
wytnessyth
pees
and
acorde
true
loue
and
frendshyppe
betwyxe
Ihesu
and
a
sowle
/
And
whan
it
is
in
th●●
pees
:
thenne
is
it
in
hyghnes
of
thoughte
/
Whan
the
soule
is
bounden
wyth
loue
of
the
worlde
thenne
〈◊〉
it
byneth
all
creatures
/
For
euery
thynge
ouergooth
it
and
●●ryth
it
downe
by
maystry
that
it
maye
not
see
Ihesu
ne
〈◊〉
hym
/
For
right
as
the
loue
of
the
worlde
is
vayne
&
flesshly
Rygh
soo
the
beholdynge
and
thynkynge·
and
the
vsynge
of
all
creatures
is
flesshly
/
And
that
is
a
thraldome
of
the
sowle
But
thenne
thrugh
openynge
of
the
ghostly
eye
in
to
Ihesu
the
loue
is
torned
/
And
the
sowle
is
reysed
vppe
after
hys
owne
kynde
aboue
all
bodyly
creatures
/
And
thenne
the
beholdynge
and
thynkynge
and
the
vsynge
of
hem
is
ghostly
/
For
the
loue
is
ghostly
/
The
sowle
hathe
thenne
ful
grete
disdeyne
for
to
be
buxom
to
loue
of
worldly
thynges
.
for
it
is
hyghe
sette
aboue
hem
thrugh
grace
/
It
setteth
noughte
by
all
the
worlde
?
for
why
:
all
shal
passe
&
perissh̄
/
Vnto
this
hienes
of
herte
whyle
the
soule
is
kepte
therin
comith
none
errour
ne
deceyte
of
the
fende
:
for
Ihu
is
sothfastly
in
syghte
of
the
soule
that
tyme
&
all
thynge
byneth
him
/
Of
this
the
prophete
spekyth
thus
/
Accedat
hom
ad
cor
altum
et
exaltabit
deus
Come
man
to
hyghe
herte
&
god
shall
be
hyghed
/
This
tastynge
of
this
manna
is
a
lyfly
felynge
of
grace
had
thrugh
openynge
of
the
ghostly
eye
/
And
this
grace
is
not
an
other
grace
that
a
chosen
soule
felith
in
the
begynnyng
of
his
conuersyon
:
but
it
is
the
same
&
the
selfe
grace
.
but
it
is
otherwise
felte
and
shewed
to
a
soule
/
For
why
grace
wexeth
wyth
the
soule
and
the
soule
wexeth
wyth
grace
/
And
the
more
clene
the
the
soule
is
ferre
departed
fro
the
loue
of
the
worlde
the
more
myghty
is
the
grace
:
more
Inwarde
&
more
ghostly
shewyng
in
the
presence
of
our
lorde
Ihu
:
soo
that
the
same
grace
that
torneth
hem
fyrste
fro
synne
:
&
makith
hem
begynnynge
&
profityng
by
yeftes
of
vertue
&
exercise
of
good
werkes
maken
hem
also
perfyte
/
And
that
grace
is
called
a
lyfly
felynge
of
grace
:
for
he
that
hath
it
feleth
it
wel
.
&
knoweth
well
bi
experyence
that
he
is
in
grace
/
It
is
ful
lyfly
to
hym
for
it
quyckneth
the
soule
wondfully
&
makyth
it
soo
hole
that
it
feleth
noo
paynfull
dysease
of
the
body
though
it
be
feble
&
sykly
?
For
why
:
thenne
is
the
body
mightiest
moost
hole
&
moost
restful
&
the
soule
also
:
with
out
this
grace
the
soule
can
not
lyue
but
in
payne
:
for
it
thynkyih
that
it
myght
euer
kepe
it
&
noo
thynge
sholde
put
it
away
And
neuertheles
yet
it
is
not
soo
.
for
it
passeth
awaye
ful
lyghtly
/
But
neuertheles
though
the
souereyne
felinge
passeth
a
waye
&
wythdrawe
.
the
releif
leueth
still
&
kepeth
the
soule
in
sadnes
.
&
makith
it
for
to
desyre
the
comynge
ayen
/
And
this
is
also
the
waker
slepe
of
the
spouse
:
of
the
whiche
holi
writte
sayth
thus
/
Ego
dormio
et
cor
meum
vigilat
/
I
slepe
&
my
herte
wakith
/
That
is
:
¶
How
specyall
grace
in
beholdynge
of
our
lorde
Ihu
wythdrawyth
sometyme
fro
a
soule
/
And
how
a
soule
shall
haue
her
in
the
absence
&
presence
of
Ihu
/
And
how
a
soule
shall
desyre
that
in
it
is
alwaye
the
gracyous
presence
of
Ihesu
/
Caplm
xli
.
SHewe
me
thenne
a
soule
that
thrugh
Inspyracyon
of
grace
hath
openynge
of
the
gostly
syghte
in
to
beholdynge
of
Ihu
that
is
departed
&
drawen
out
fro
the
loue
of
the
worlde
so
ferforth
that
it
hath
puryte
&
pouerte
of
spiryte
:
ghosty
●●ste
:
Inwarde
scylence
.
&
pees
in
conscyence
:
highnes
of
thought●
ordonnez
&
pryuete
of
hert
:
waker
slepe
of
the
spouse
.
that
hat●
loste
lykynge
&
Ioyes
of
the
worlde
.
taken
with
delyce
of
heu●●ly
sauour·
euer
thristynge
:
&
softly
shyghynge
that
blessed
presen●ce
of
Ihu
.
and
I
dare
hardly
pronounce
that
this
soule
brenneth
all
in
loue
&
shyneth
in
ghostly
lyghte
worthy
for
to
come
to
the
name
&
to
the
worshyp
of
the
spowse
.
for
it
is
refourme●
in
felynge
made
able
&
redy
to
contemplacion
/
Thyse
are
the
tokens
of
Inspiracyon
in
openyng
of
the
ghostly
eye
?
For
why
whan
the
eye
is
opened
the
sowle
is
in
full
felynge
of
all
thyse
vertues
before
sayde
for
that
tyme
/
Neuerthelesse
it
falleth
often
tymes
that
grace
withdrawyth
in
partye
for
corrupcyon
of
mannes
freelte
and
suffreth
thenne
the
sowle
for
to
fall
in
to
itselfe
in
flesshlyhede
as
it
was
beforne
/
And
thenne
is
the
soule
in
payne
and
in
sorowe
:
for
it
is
blynde
&
vnsauery
&
can
noo
good
/
It
is
weyke
&
vnmyghty
encombred
wyth
the
body
&
wyth
al
the
bodily
wyttes
/
It
secheth
&
desyreth
after
the
grace
of
Ihu
ayen
&
it
maye
not
fynde
it
/
For
holy
wrytte
saythe
of
our
lorde
thus
/
Postqm̄
vultum
suum
absconderit
non
est
qui
cōtēplet
eum
/
That
is
:
After
whan
our
lorde
Ihu
hath
hidde
his
face
there
is
none
that
maye
beholde
him
.
whan
he
sheweth
him
the
soule
maye
not
vnsee
hym
.
for
he
is
lyghte
.
&
whan
he
hydeth
hym
it
may
not
see
hym
for
the
soule
is
derke
/
His
hidynge
is
but
a
subtyll
assayenge
of
the
sowle
/
His
shewynge
is
a
wond
mercyfull
goodnes
in
conforte
of
the
soule
/
Haue
ye
no
wond
though
the
felynge
of
grace
be
wythdrawe
somtyme
fro
a
louer
of
Ihu
/
For
holy
wrytt
sayth
the
same
of
the
spouse
that
she
fareth
thus
/
Quesiui
et
non
inueni
illum
.
vocaui
&
non
respondit
michi
/
I
seched
&
I
founde
hym
not
/
I
called
&
he
answered
not
/
That
is
:
¶
A
cōmendacōn
of
prayer
offred
to
Ihu
of
a
soule
contemplatyfe
/
And
how
stablynes
in
prayer
is
a
syker
werke
to
stonde
in
/
And
how
euery
felinge
of
grace
in
a
chosen
soule
maye
be
sayd
Ihu
:
but
the
more
clenner
the
soule
is
the
worthyer
is
the
grace
/
Caplm
xlii
.
THe
soule
of
a
man
whyle
it
is
not
towched
wyth
specyall
grace
is
blunte
&
boystous
to
ghostly
werke
&
can
noughte
theron
/
It
maye
not
therof
for
weyknes
of
itself
/
It
is
bothe
olde
&
drye
.
vndeuoute
&
vnsauery
in
itselfe
/
But
thenne
comyth
the
lyghte
of
grace·
and
thrugh
towchyng
makyth
it
sharpe
&
subtyl
redy
&
able
to
ghosty
werke
:
and
yeueth
it
a
grete
fredom
&
an
hole
redynes
in
wyll
for
to
be
buxom
to
al
the
stirynge
of
grace
redy
for
to
worche
after
that
grace
styreth
the
soule
/
For
by
openynge
of
the
ghostly
eye
it
is
applied
all
fully
to
grace
redy
to
pray
/
And
how
the
soule
prayeth
thenne
shal
I
telle
the
/
The
moost
specyall
prayer
that
the
soule
vseth
&
hath
moost
conforte
in
I
hope
is
the
Pater
noster·
or
elles
psalmes
of
the
sawter
/
The
pater
noster
for
lewde
men
.
and
psalmes
&
ympnes
and
other
seruyce
of
holy
chyrche
for
lettred
/
The
soule
prayeth
thenne
not
in
maner
as
it
dyde
befor
in
comyn
maner
of
men
by
hyghnes
of
voys
:
or
by
renable
spekynge
oute
.
but
in
full
grete
stylnesse
of
voys
&
softnesse
of
herte
For
why
.
his
mynde
is
not
trowbled
ne
taryed
wyth
outwarde
thynges
but
hole
gadred
togider
in
itselfe
/
And
the
soule
is
sette
as
it
were
in
a
ghostly
presence
of
Ihu
and
therfore
euery
worde
&
euery
syllable
is
sowned
sauerly
swete
&
delectably
wyth
full
accorde
of
mouthe
&
of
herte
?
For
why
the
sowle
is
torned
thenne
all
in
to
fyre
of
loue
/
And
therfore
euery
worde
that
it
pryuely
prayeth
is
lyke
to
a
spercle
spryngyng
out
of
a
fyre
bronde
that
chaffith
all
the
myghtes
of
the
soule
&
torneth
hem
in
to
loue·
and
lyghtneth
hem
soo
comfortably
that
the
soule
lyste
euer
for
to
praye
&
doo
none
other
thynge
/
The
more
it
prayeth
the
better
it
may
the
myghtyer
it
is
.
for
grace
helpeth
the
soule
well
.
and
makyth
all
thynge
lyghte
&
easy
.
that
it
lyste
right
wel
to
psalme
&
synge
the
louynges
of
god
wyth
goostly
myrthe
in
heuenly
delyte
/
This
ghostly
werke
is
fode
of
the
soule
.
and
this
prayer
is
of
moche
vertue
/
For
it
wasteth
&
bryngeth
to
nought
al
temptacyons
of
the
fende
preuy
&
aperte
.
it
sleeth
al
the
mynde
&
the
likyng
of
the
worlde
.
and
of
flesshly
synnes
.
It
bereth
vp
the
body
&
the
soule
fro
paynfull
telynge
of
wretchydnesse
of
this
lyfe
/
It
kepyth
the
soule
in
felynge
of
grace
&
worchynge
of
loue
:
and
nourysshe
it
euer
ylyke
hote
&
fresshe
as
styckes
norissheth
fyre
/
It
puttyth
awaye
all
yrkynge
and
heuynesse
of
herte
▪
and
holdeth
it
in
mighte
&
in
ghostly
gladnesse
/
Of
this
prayer
spekyth
dauyd
thus
/
Dirigatur
oracio
mea
sicut
incensum
in
conspectu
tuo
/
That
is
:
Dressed
be
my
prayer
lorde
as
encense
in
thy
syghte
/
For
ryght
as
encense
that
is
cast
in
the
fyre
makyth
swete
smelle
by
the
reke
styghyng
vp
to
the
ayre
/
ryght
soo
a
psalme
sauourly
and
softly
songe
of
sayd
in
a
brennynge
herte
yeuyth
vp
a
swete
smelle
to
the
face
of
our
lorde
Ihu
:
and
to
al
the
courte
of
heuen
/
There
dare
noo
flesshe
flye
rest
vpon
the
pottes
brynke
boylynge
on
the
fyre
/
Right
soo
may
ther
noo
flesshly
delyte
reste
vpon
a
clene
soule
that
is
happed
&
warmed
al
in
the
fyre
of
loue
boylynge
and
blowynge
psalmes
&
louynges
to
Ihesu
/
This
prayer
is
euer
herde
of
Ihesu
/
It
yeldyth
grace
to
Ihesu
/
And
receyueth
grace
agayn
/
It
makyth
a
soule
homely
and
felowly
wyth
Ihesu·
and
wyth
alle
the
angels
of
heuen
/
Vse
it
who
soo
maye
/
The
werke
is
good
and
gracious
in
itselfe
/
And
though
it
be
not
al
fully
contemplacyon
.
in
itselfe
ne
the
werkynge
of
loue
by
itselfe
.
Neuertheles
it
is
a
partie
of
contemplacyon
?
For
why
:
It
maye
not
be
done
on
this
manere
wyse
but
in
plentee
of
grace
thrugh
openynge
of
the
ghostly
eye
/
And
therfore
a
soule
that
hath
this
fredom
&
this
gracyous
felynge
in
prayenge
wyth
ghostly
sauour
&
heuenly
delyte
hath
the
grace
of
contemplacyon
in
maner
as
it
is
/
This
prayer
is
a
ryche
offrynge
fylled
all
in
fatnes
of
deuocyon
:
receyued
by
angels
&
presented
to
the
face
of
Ihu
/
The
prayer
of
other
men
that
are
besy
in
actyf
werkes
is
made
of
two
wordes
.
for
they
oft
tymes
fourmeth
in
her
hertes
one
worde
thrugh
thynkyng
of
worldly
be
synes.
and
sownen
in
her
mouth
a nother
worde
of
the
psalme
songe
or
sayd
/
And
not
for
that
.
yf
her
entente
be
true
yet
is
her
prayer
good
&
medefull
though
it
lacke
sauoure
&
swetnes
/
But
this
manere
of
a
man
contemplatyfe
is
made
but
of
one
worde
.
for
as
it
is
fourmed
in
the
herte
right
soo
hooly
it
sowneth
in
the
mouth
.
as
it
were
noughte
but
one
thynge
that
fourmyth
&
sowneth
/
And
sothly
nomore
it
is
/
For
the
soule
thrugh
grace
is
made
hole
in
itselfe
soo
ferre
departed
fro
the
flesshlyhede
that
it
is
mayster
of
the
body·
&
thenne
is
the
body
noughte
elles
but
as
an
Instrumente
&
a
trompe
of
the
soule
in
the
whiche
the
soule
blowith
swete
notes
of
ghostly
loui●ges
to
Ihu
/
This
is
the
trompe
that
Dauyd
spoke
of
thus
▪
Buccinate
in
neomenia
tuba
in
insigni
die
solempnitatis
●●stre
/
Blowe
ye
wyth
a
trompe
in
the
newe
mone
/
That
is
ye
soules
that
are
refourmed
in
ghostly
lyfe
thrugh
openyng
of
the
Inner
eye
.
blowe
ye
deuoutly
sownynge
psalmes
with
the
trompe
of
your
bodily
tonge
/
And
therfore
for
this
pray●●
is
plesaunte
to
Ihu
&
soo
profytable
to
the
soule
:
thenne
it
is
good
to
hym
that
is
newe
torned
to
god
what
that
he
be
that
w●●de
pleyse
hym
.
and
coueyteth
to
haue
some
queynt
felynge
of
grace
for
to
coueyte
this
felynge·
that
he
myght
thrugh
grace
come
to
this
lyberte
of
spiryte
.
and
offre
his
prayers
&
his
psalmes
to
Ihu
contynuelly
:
&
stably
&
deuoutly
wyth
hole
mynde
&
brennynge
affeccyon
in
hym
to
haue
it
nere
honde
in
custome
whan
grace
woll
styre
hym
therto
/
This
is
a
syker
felynge
&
a
sothast
/
If
thou
maye
come
therto
and
holde
it
the
dare
not
renne
abowte
here
&
there
:
and
axe
questyons
of
euery
ghostly
man
what
thou
sholde
doo
how
thou
shalt
loue
god
:
and
how
thou
shalte
serue
god
and
speke
of
ghostly
maters
that
passen
thy
knowynge
as
perchaunce
some
done
/
That
maner
of
dooyng
is
not
full
profytable
but
yf
more
nede
make
it
/
●repe
the
to
thy
prayers
stylly
fyrste
with
traueyle
that
thou
myghte
come
afterwarde
to
this
restfull
felynge
of
ghostly
prayer
:
and
that
shall
teche
the
wysdome
ynough
sothfastly
wythoute
feynynge
or
fantasye
.
and
kepe
it
fourthe
yf
thou
haue
it
&
leue
it
not
:
but
yf
grace
come
otherwyse
&
woll
remeue
it
fro
the
for
a
tyme
and
make
the
for
to
worche
on
a nother
manere
.
thenne
maye
thou
leue
it
for
a
tyme
&
after
torne
ayen
therto
/
And
he
that
hath
this
grace
in
prayer
asketh
not
wherupon
he
shall
sette
the
poynt
of
his
thought
in
his
prayer
.
whether
vpon
the
wordes
that
he
sayth
or
elles
on
god
or
on
the
name
of
Ihu
as
some
aske
.
for
the
felynge
of
grace
techith
hym
well
ynough
?
For
why
the
soule
is
torned
in
to
the
eye
and
sharply
beholdeth
the
face
of
Ihu
.
&
is
made
syker
that
it
is
Ihu
that
it
felyth
&
seeth
/
I
meane
not
Ihu
as
he
is
in
hymself
in
fulnes
of
his
blessed
godhede
.
but
I
meane
Ihu
as
he
woll
shewe
hym
to
a
clene
sowle
holden
in
body
after
the
clennesse
that
it
hath
/
For
wyte
thou
well
that
euryche
a
felynge
of
grace
is
Ihu
&
maye
be
called
Ihu
/
And
after
that
the
grace
is
more
or
lesse
soo
felyth
the
soule
more
or
lesse
Ihu
/
ye
the
fyste
felynge
of
specyall
grace
in
a
begynner
that
is
called
grace
of
compunccion
and
contricion
for
his
synnes
is
verily
Ihu
?
for
why
:
he
maketh
that
contricyon
in
a
sowle
by
his
presence
/
But
Ihu
is
thenne
full
boystously
&
rudely
felte
.
full
ferre
fro
his
ghostly
subtylte
:
for
the
soule
can
noo
better
ne
may
noo
better
for
vnclen̄esse
of
itself
thenne
Neuertheles
afterwarde
yf
the
soule
profite
&
encrease
in
vertues
&
in
clennes
the
same
Ihu
&
none
other
is
seen
&
felt
of
the
same
soule
whan
it
is
towched
wyth
grace
.
but
that
is
more
ghostly
nere
to
the
godly
kynde
of
Ihu
/
And
sothly
that
is
the
moost
thynge
that
Ihu
loueth
in
a
soule
that
it
myght
be
made
godly
&
ghostly
in
syghte
&
in
loue
lyke
to
hym
in
grace
to
that
that
he
is
by
kynde
.
for
that
shall
be
the
ende
of
all
louers
Thenne
mayste
thou
be
syker
that
what
tyme
that
thou
felyste
thy
soule
styred
by
grace
specyally
in
that
maner
as
it
is
befor
sayd
by
openynge
of
thy
ghostly
eye
thou
seest
&
feleste
Ihu
/
Holde
him
faste
whyle
thou
may
&
kepe
the
in
grace
:
and
lete
him
noughte
lyghtly
fro
the
/
Loke
after
none
other
Ihu
but
that
same
by
felynge
of
that
selfe
grace
more
godly
that
it
myghte
wexe
in
the
more
&
more
/
And
drede
the
nought
though
Ihu
that
thou
felyst
be
not
Ihu
as
he
is
in
his
full
godhede
that
thou
sholdest
therfore
mowe
be
deceyued
yf
thou
lened
to
thy
felynge
.
but
trust
thou
well
yf
thou
be
a
louer
of
Ihu
that
thy
felyng
is
true
&
that
Ihu
is
truly
felte
&
seen
of
the
thrugh
his
grace
as
thou
may
see
him
here
/
And
therfore
lene
fully
to
thy
felynge
wh●
it
is
gracyous
&
ghostly
:
and
kepe
it
tendly
.
&
haue
grete
〈◊〉
not
of
thyselfe
but
of
it
.
that
thou
myghte
see
:
&
fele
Ihu
〈◊〉
better
&
better
/
For
grace
shal
euen
teche
the
by
itselfe
yf
tho●
wol
falle
therto
tyll
thou
come
to
th
ende
/
But
perchaunce
thou
beg●●
neste
to
wonder
why
I
saye
one
tyme
that
grace
worchyth
〈◊〉
this
:
and
on
a nother
tyme
that
loue
worcheth
or
god
worchy●●
Vnto
this
I
saye
thus
:
that
whan
I
saye
that
grace
worch●●●
I
meane
loue
:
Ihu
:
and
god
.
for
all
is
one
.
&
noughte
but
〈◊〉
Ihu
is
loue
:
Ihu
is
grace
:
Ihu
is
god
/
And
for
he
worcheth
〈◊〉
in
vs
by
his
grace
for
loue
as
god·
therfore
maye
I
vse
wh●●
worde
of
thise
iiii
.
that
me
lyst
after
my
stiryng
in
this
writyng
¶
How
a
soule
thrugh
the
openynge
of
the
ghostly
eye
receyueth
a
gracyous
loue
able
to
vndstonde
holy
wrytt
/
And
how
Ihesu
that
is
hydde
in
holy
writt
shewyth
hymselfe
to
his
louers
/
Caplm
xliii
THenne
the
soule
of
a
louer
felith
Ihu
in
prayer
in
the
maner
before
sayd
.
&
thynkith
that
it
wold
neuer
fele
otherwyse
/
Neuertheles
it
falleth
that
somtyme
grace
putteth
scilence
to
vocall
prayenge
:
and
styreth
the
sowle
to
see
&
to
fele
Ihu
in
a nother
maner
/
And
that
maner
is
fyrste
to
see
Ihu
in
holy
writt
For
Ihu
that
is
al
sothfastnes
is
hidde
&
heled
therin
wounden
in
a
softe
sendyle
vnd
fayr
wordes
that
he
may
not
be
knowne
felte
but
of
a
clene
herte
?
For
why
:
sothfastnes
woll
not
shewe
itself
to
enmyes
but
to
frendes
that
loue
&
desyre
it
with
a
meke
herte
.
for
sothfastnes
&
mekenes
arne
full
true
systers
fastned
togyder
in
loue
&
charyte
/
and
therfore
is
there
noo
leynynge
of
counseylle
betwyxe
hem
two
/
Mekenes
presumyth
of
sothfastnes
and
noo
thynge
of
itselfe
:
and
sothfastnes
tro
wyth
well
on
mekenes
:
&
soo
they
accorden
wond
well
/
Thenne
for
asmoche
as
a
soule
of
a
louer
is
made
meke
thrugh
inspiracyon
of
grace
by
openynge
of
the
ghostly
eye
:
and
seeth
that
it
is
nought
of
itself
:
but
only
hangeth
in
the
mercy
&
the
godenes
of
Ihu
lastyngly
is
born
vp
by
fauour
&
helpe
of
him
only
:
and
truly
desyrynge
the
presence
of
him
therfore
seeth
it
Iesu
:
For
it
seeth
sothfastnes
of
holy
writt
wonderly
shewed
&
opened
aboue
studye
&
traueyle
&
reason
of
mannes
kyndly
wytte
/
And
that
maye
well
be
called
the
felynge
&
the
perceyuynge
of
Ihu
/
For
Ihu
is
well
of
wysdome
.
&
by
a
lityll
heel
dynge
of
his
wysdom
in
to
a
clene
soule
he
maketh
the
soule
wyse
ynough
for
to
vndstonde
all
holy
wrytt
.
not
all
at
ones
in
special
beholding
:
but
thrugh
that
grace
the
soule
receiueth
a
newe
ablynes
&
a
gracyous
habyte
for
to
vndstonde
it
specyally
whan
it
comith
to
mynde
This
openyng
&
this
clernesse
of
wytte
is
made
by
the
ghostly
presence
of
Ihu
/
For
right
as
the
gospell
sayth
of
ii
.
discyples
goynge
to
the
castell
of
Emaus
brennynge
in
desyre
&
spekyng
of
our
lorde
Ihu
:
our
lorde
appered
to
hem
presently
as
a
pylgryme
and
taught
hem
that
prophecyes
of
hymselfe
/
And
as
the
gospell
sayth
/
Apperuit
illis
sensum
vt
intelligerent
scripturas
/
It
sauoureth
wonder
swetely
whan
it
is
wel
chewed
by
goostly
vnderstondynge
?
For
why
:
the
spiryte
of
lyffe
is
hydde
therin
that
quyckenyth
all
the
myghtes
of
the
sowle
/
and
fylleth
theym
full
of
swetnesse
of
heuenly
sauoure
and
ghostly
delyte
/
But
sothly
hym
nedeth
to
haue
whyte
teeth
&
sharpe
&
well
pycked
that
sholde
byte
of
this
ghostly
brede
/
For
flesshly
louers
&
heritykes
maye
not
to
wche
the
Inwarde
floure
of
it
/
Her
teeth
are
blody
&
ful
of
fylthe
.
therfore
they
ben
fasting
fro
felynge
of
this
brede
/
By
teeth
are
vnderstonde
the
Inly
wyttes
of
the
soule
.
the
whiche
in
flesshly
louers
&
in
heretykes
ben
blody
full
of
synne
&
of
worldly
vanytees
/
They
wolde
&
they
can
not
come
by
curyosite
of
her
kyndly
wytte
to
the
soth
fastnes
in
knowynge
of
holy
wrytte
.
for
her
wytte
is
corrupte
by
origynall
synne
and
actuell
also
.
And
is
not
yet
helyd
thrugh
grace
/
And
therfore
they
doo
but
gnawe
vpon
the
barke
wythoute
speke
they
neuer
soo
moche
therof
/
The
Inner
sauour
wythin
they
fele
not
of
/
They
ben
not
meke
they
been
not
clene
for
to
see
it
/
They
ben
not
frendes
to
Ihesu
.
and
therfore
he
sheweth
hem
not
his
counseyle
/
The
preuyte
of
holy
wrytte
is
closed
vnd
a
keye
seeled
wyth
a
sygnett
of
Ihus
fynger
:
that
is
the
holy
ghost
/
And
therfore
wythouten
his
loue
&
his
leue
may
noo
man
come
in
/
He
hath
only
the
keye
of
cunnynge
in
his
kepynge
as
holy
wrytte
sayth
.
and
he
is
keye
hymselfe
/
And
he
letteth
in
whom
he
woll
by
Inspyracyon
of
his
grace
.
and
breketh
not
the
selle
.
and
that
dooth
Ihu
to
his
louers
/
Not
to
all
ylike
.
but
to
hem
that
are
specyally
Inspyred
for
to
seke
sothfastnes
in
holy
wrytte
wyth
grete
deuocyon
in
prayeng
:
and
wyth
moche
besynes
in
studyenge
goynge
before
/
Thise
maye
come
to
the
fyndyng
whan
our
lorde
Ihu
wol
shewe
it
/
See
now
thenne
how
grace
openeth
the
ghostly
eye
&
clereth
the
wytte
of
the
soule
wondly
aboue
the
freelte
of
corrupte
kynde
/
It
yeuyth
the
soule
a
newe
ablenesse
whether
it
woll
rede
holy
wrytte
or
here
or
thynke
it
for
to
vndstonde
it
truely
&
sauourly
the
sothfastnes
of
it
in
the
maner
before
sayd
/
And
for
to
torne
redily
all
reasons
&
wordes
that
are
bodily
sayd
in
to
ghostly
vndstonding
.
&
that
is
noo
grete
merueyle
/
For
the
same
spiryte
expownyth
it
and
declareth
it
in
a
clene
soule
in
comfort
of
it
that
fyrst
made
it
.
and
that
is
the
holy
ghost
/
And
this
grace
maye
be
&
is
aswel
in
lewde
as
in
lettred
men
as
anenstes
the
substaunce
&
the
true
felynge
of
sothfastnes
and
the
ghostly
sauoure
of
it
in
generall
though
they
see
not
so
many
reasons
in
specyall
:
for
that
nedeth
not
/
And
whan
the
soule
is
thus
abled
&
lightned
thrugh
grace
.
thenne
it
lyste
for
to
be
alone
some
tyme
oute
of
lettynge
or
comonynge
of
all
creatures
that
he
myght
freely
assaye
his
Instrument
that
I
calle
his
reason
in
beholdyng
of
sothfastnes
that
is
conteyned
in
holy
wrytte
/
And
thenne
there
falle
to
mynde
wordes
&
reasons
and
sentences
ynough
to
occupye
hym
in
full
ordynate
&
full
sadly
/
And
what
comforte
&
ghostly
delyte
:
sauour
&
swetnesse
a
soule
may
fele
thenne
in
his
ghostly
werke
thruh
dyuers
Illumynacyons
:
Inly
perceyuynges
:
preuy
knowynges
and
sodeyn
towchynges
of
the
holy
ghost
by
assaye
the
sowle
maye
wyte
and
elles
not
/
And
I
hope
that
he
shal
not
erre
be
soo
that
his
teeth
that
ben
his
Inwarde
wyttes
be
kepte
whyte
&
clene
fro
ghostly
pryde
&
fro
curyosite
of
kyndly
wytte
/
●
hope
that
Dauyd
felte
full
grete
delyte
in
this
maner
werk●
whan
he
sayd
thus
/
Q●●
dulcia
faucibus
meis
eloquia
tua
s●per
mel
ori
meo
/
How
swete
are
thy
spekynges
lorde
Ihu
〈◊〉
my
chekes
ouer
hony
to
my
mouth
/
That
is
:
Lorde
Ihu
thy●
holy
wordes
endyted
in
holy
wrytte
broughte
to
my
〈◊〉
thrugh
grace
are
swetter
to
my
chekes
:
that
are
the
affecōns
o●
my
soule
than
hony
is
to
my
mouthe
/
Sothly
this
is
a
fayre
werke
wythoute
paynfull
traueylle
for
to
see
Ihesus
thus
/
This
is
one
manere
of
syghte
of
Ihesu
as
I
sayde
before
/
Not
as
he
is
:
but
clothed
vnder
lyckenesse
of
werkes
and
of
wordes
/
Per
speculum
in
enigmate
/
By
a
myrroure
and
by
a
●yckenesse
/
As
the
appostle
saythe
/
Ihesu
is
endeles
myghte
wysdome
and
goodnes
:
Ryghtwysnesse
:
soothfastnesse
:
holynesse
.
and
mercy
/
And
what
this
Ihesu
is
in
hym selfe
maye
noo
sowle
see
ne
here
.
But
by
effecte
of
his
worchynge
he
maye
be
seen
thrugh
the
lyght
of
grace
.
as
thus
/
His
myght
is
seen
by
makynge
of
all
creatures
of
nought
.
his
wysdome
in
ordynate
disposynge
of
hem
:
his
goodnes
in
sauyng
of
hem
his
mercy
in
foryeuenesse
of
synnes
.
his
holynesse
in
yeftes
of
grace
:
his
rightwysnes
in
harde
punysshynge
of
synne
.
his
softnes
in
true
rewardyng
of
good
werkes
/
And
al
this
is
expressed
in
holy
wrytte
.
and
this
seeth
a
soule
in
holy
wrytte
with
all
other
accidentes
that
fallen
herto
/
And
wite
thou
wel
that
suche
gracyous
knowynges
in
holy
wrytt
or
in
other
writinge
that
is
made
thorugh
grace
are
noughte
elles
but
swete
letters
senden
&
made
betwyxe
a
louynge
soule
&
Ihu
loued
/
Or
elles
yf
I
shall
saye
sothlyer
betwyxe
Ihu
the
true
louer
&
the
soules
loued
of
hym
/
He
hath
full
grete
tendnes
of
loue
to
al
his
chosen
childern
that
are
here
closed
in
claye
of
this
bodily
lyfe
/
And
therfore
though
he
be
absent
fro
hem
highe
hid
aboue
in
the
bosom
of
the
fader
fulfylled
in
delyces
of
the
blessed
godhede
.
yet
notwythstondyng
he
thynketh
vpon
hem
&
vysyteth
hem
full
ofte
thrugh
his
gracyous
ghostly
presence
&
conforteth
hem
by
his
letters
of
holy
wrytte
.
and
dryueth
oute
of
her
hertes
heuynes
&
werynes
:
dowtes
&
dredes
.
and
maketh
hem
gladde
&
mery
in
hym
truely
.
trowynge
to
all
his
byhetynges
and
mekely
abydinge
fulfyllyng
of
his
wyll
/
Saynt
poul
sayth
thus
/
Quecumque
scripta
sunt
ad
nostram
doctrinam
scripta
sunt
vt
per
consolacionem
scripturarum
spem
habeamus
/
¶
Of
the
preuy
voys
of
Ihesu
sownyng
in
a
soule
wherby
it
shall
be
knowen
/
And
how
al
the
gracyous
Illumynacyons
made
in
a
soule
ben
called
the
spekynges
of
Ihu
/
c.
xliiii
.
●O
thyse
are
fayr
newe
felynges
in
a
clene
soule
.
and
if
a
sowle
were
fulfylled
wyth
suche
it
myghte
be
sayd
.
&
sothly
that
it
were
refourmed
somwhat
in
felynge
:
but
not
yet
fully
▪
for
why
:
yet
Ihesu
sheweth
more
and
ledeth
the
soule
Inner
:
and
begynneth
to
speke
more
homely
and
more
louely
to
a
soule
.
and
redy
is
the
soule
thenne
to
folowe
the
sty●yng
of
grace
/
For
the
prophete
sayth
/
Quocumque
ibat
spiritus
i●
luc
gradiebantur
et
rote
sequentes
eum
/
whed
soo
yede
the
spi●yte
thider
yede
the
wheles
folowynge
hym
/
By
wheles
are
vnderstonde
the
true
louers
of
Ihu
/
For
they
are
rounde
in
vertue
wythout
angyle
of
frowardenes
.
and
lyghtly
whyrlynge
thorugh
redynesse
of
wyll
to
the
styryng
of
grace
/
For
after
tha●
grace
styreth
and
techeth
:
soo
they
folowe
and
worche
as
th●
prophete
sayth
/
But
they
haue
fyrste
a
full
siker
assaye
and
●
true
knowinge
of
the
voys
of
grace
or
they
maye
doo
so
th●●
they
be
not
deceyued
by
her
owne
feynyng
of
by
the
mydda●●
fende
/
Our
lorde
Ihesu
sayth
thus
of
his
louers
/
Oues
〈◊〉
vocem
mean
audiunt
et
cognosco
eas
&
cognoscunt
me
mee
/
¶
How
thrugh
gracyous
openynge
of
the
ghostly
eye
a
soule
is
made
wyse
mekely
&
sothfastly
to
see
the
dyuersyte
of
degrees
in
holy
chirche
as
traueylynge
/
And
for
to
see
angels
kynde
and
firste
of
reproued
/
Caplm
xlv·
NEuertheles
other
ghostly
thynges
there
been
also
the
whiche
thrugh
lyghte
of
grace
are
shewed
to
the
soule
.
&
〈◊〉
thyse
/
The
kynde
of
all
resonable
soules
.
&
the
gracyous
wo●chynge
of
our
lorde
Ihu
in
hem
/
The
kynde
of
angels
bless●●
&
reproued
&
her
worchyng
:
and
the
knowynge
of
the
bless●●
trynyte
after
that
grace
techith
/
Holy
wrytte
sayth
in
the
boke
of
songes
of
the
spouse
thus
/
¶
How
by
the
same
lyghte
of
grace
the
blessed
angels
kynde
maye
be
seen
/
And
how
Ihu
is
god
&
man
aboue
all
creatures
after
that
the
soule
maye
see
hym
here
/
Caplm
xlvi
.
ANd
thenne
after
this
by
the
self
lyght
maye
the
soule
see
ghostly
the
fa●rhede
of
angels
the
worthines
of
hem
in
kynde
.
the
subtylte
of
hem
in
substaunce
:
the
confermynge
of
hem
in
grace
.
&
the
fulnesse
of
endles
blysse
▪
the
soūdryhede
of
orders
the
distynccōns
of
persones
how
they
lyue
all
in
lyght
of
sothfastnes
endles
.
and
how
they
brenne
all
in
loue
of
the
holy
goost
after
the
worthynes
of
orders
.
how
they
see
&
loue
&
prayse
Ihu
in
blessyd
reste
wythout
ceesinge
/
There
is
noo
syght
of
body
:
ne
no
figure
in
ymaginacyon
in
this
maner
worchinge
but
all
ghostly
&
.
of
ghostly
creatures
/
Thenne
begynneth
the
soule
to
haue
grete
aqueyntaunce
of
the
blessed
spirytes
&
a
grete
felishyp
/
They
are
full
tend
&
full
besye
aboute
suche
a
soule
to
helpe
it
/
They
are
maysters
to
teche
it
.
&
often
thrugh
her
ghostly
presence
&
towchynge
of
her
lyghte
dryuen
out
fantasyes
fro
the
soule
:
&
they
Illumyn
the
soule
graciously
.
thei
conforte
the
soule
by
swete
wordes
sodenly
sowned
in
a
clene
herte
/
And
yf
ony
dysease
falle
ghostly
they
seruen
the
soule
and
mynystre
to
it
all
that
it
nedeth
/
Thus
saynt
poul
said
of
hem
/
Nonne
omnes
sunt
administratorii
sp̄us
missi
ꝓpter
eos
qui
hereditatem
capiunt
salutis
/
¶
Thus
finysshith
this
present
boke
whiche
expowneth
many
notable
doctrynes
in
contemplacyon
/
whiche
as
me
semyth
right
exspedyent
to
those
that
setten
theyr
felicyte
in
ocupyenge
theimself
specyally
for
theyr
soule
helthe
/