¶
That
the
Inner
hauynge
of
mannes
soule
sholde
be
lyke
the
vtter
Capitulum
primum
GHostly
suster
in
Ihesu
cryst
I
pray
the
that
in
the
callynge
whiche
our
lorde
hath
callyd
that
to
his
seruyce
thou
holde
the
payd
.
&
stondested
fastly
therin
/
trauaylynge
besely
wyth
al
the
myghtes
of
thy
soule
by
the
grace
of
Ihu
cryst
for
to
fulfyl
in
sothfastnes
of
good
lyuynge
the
state
whyche
thou
haste
take
in
lyknes
&
in
semyng
/
And
as
thou
hast
forsake
the
worlde
:
as
it
were
a
dede
man
turned
to
our
lorde
bodely
in
syght
of
men
Ryght
so
that
in
thyn
hert
myght
be
as
it
were
dede
to
al
erthly
loues
&
dredes
/
turned
holy
to
our
lorde
Ihu
cryst
.
For
wyte
thou
wel
a
bodely
tournynge
to
god
without
the
hert
folowynge
.
is
but
a
fygure
&
a
lyknes
of
vertues
.
&
noo
sothfastnes
/
Wherfore
a
wretched
man
or
woman
is
he
or
she
that
leuyth
the
Inwardly
kepynge
of
hymself
/
&
shapeth
him
wythout
forth
oonly
a
forme
and
liknes
of
holynes
:
in
habyte
or
clothynge
/
in
speche
&
in
bodely
werkes
:
beholdynge
other
mennes
dedes
.
and
demynge
her
defawces
/
wenynge
hymself
to
be
ought
whan
he
is
right
not
and
so
begyleth
hymself
/
Do
thou
not
so
.
but
turne
thy
hert
with
thy
body
pryncipally
to
god
/
&
shape
the
with
in
to
his
lycknes
by
mekenes
&
charyte
.
&
other
ghostly
vertues
.
and
thenne
art
thou
truly
torned
to
hym
/
I
say
not
that
thou
soo
lyghtly
on
the
fyrst
day
maye
be
tournyd
in
thy
soule
by
fulhede
of
vertues
:
as
thou
myghte
with
thy
body
be
closyd
in
a
hous
.
but
that
thou
sholde
knowe
that
the
cause
of
thy
bodely
closynge
is
/
that
thou
myght
the
beter
come
to
ghostly
closynge
/
And
as
thy
body
is
closyd
fro
bodely
conuersacyon
of
men
/
ryght
so
that
thyn
hert
myght
be
enclosed
fro
the
flesshly
loues
&
dredes
of
al
ecthly
thynges
/
And
that
thou
myghte
the
beter
come
therto
.
I
shal
tel
the
in
this
lytyl
wrytynge
/
as
me
thynkyth
.
¶
Of
actyflyf
.
&
the
werkes
therof
/
Caplm
ii
THou
shate
vnderstonde
that
there
is
in
holy
chyrche
two
maner
of
lyues
as
saynt
gregory
fayth
.
¶
Of
contemplatyflyf
&
the
werkes
therof
.
Caplm
iii.
COntēplatyflyflyeth
in
perfyte
loue
&
charyte
felyd
inwardly
by
ghostli
vertues
&
by
fothfast
knowynge
&
syght
of
god
&
ghostly
thynges
/
This
lyflongeth
to
hem
specyally
the
whiche
for
the
loue
of
god
forsaketh
al
wordly
rychesse
worshyppes
:
&
outwarde
besynes
/
&
hooly
yeuen
hem
body
&
soule
after
her
myght
&
cunnynge
to
the
seruyse
of
god
by
ghostly
ocupacyon
/
Now
thenne
syth
it
is
soo
that
thy
state
asketh
for
to
be
contemplatyf
/
for
that
is
th
entent
of
thy
enclosynge
:
that
thou
myght
more
frely
and
enteerly
yeue
the
to
ghostly
ocupacyon
.
Thenne
behouyth
the
for
to
be
ryght
besye
both
nyght
&
daye
with
traueyle
of
body
&
of
spyrite
:
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
shal
telle
the
tyrst
a
lytyl
more
of
this
lyf
contemplatyf
:
that
thou
might
somwhat
se
what
it
is
/
&
sythen
set
it
as
a
marke
in
the
syght
of
thy
soule
:
wherto
thou
shalt
drawe
in
al
thyn
occupacyon
.
¶
Of
the
fyrst
part
of
coutemplacyon
/
Caplm
iiii
COntemplatyflyf
hath
thre
partes
/
The
fyrst
lieth
in
knowynge
of
god
&
ghostly
thynges
geten
by
reason
:
by
techyng
of
man
:
&
by
studye
in
holy
wryt
without
ghostly
affeccyon
&
Inly
sauour
felyd
.
by
the
specyal
yefte
of
the
holy
ghost
/
This
parte
haue
specyally
lettred
men
&
grete
clerkes
whiche
by
longe
studye
&
trauaylle
in
holy
wrytte
comen
to
this
knowynge
more
or
lesse
after
the
subtylte
of
kyndly
wyt
&
contynuaunce
of
studye
.
of
the
general
wyt
that
god
yeueth
to
euery
man
that
hath
vse
of
reason
/
This
knowynge
is
good
/
&
it
maye
be
called
a
part
of
contemplacion
.
in
asmoche
as
it
is
a
syght
of
sothfastnes
.
&
a
knowynge
of
ghostly
thynges
Neue●●theles
it
is
but
a
fygure
&
a
shadowe
of
very
contēplac●●on
/
for
it
hath
not
ghostly
sauour
in
god
:
ne
inwardly
swetnes
/
the
whiche
no
man
may
fele
but
yf
he
be
in
grete
charyte
/
For
it
is
the
proper
welle
of
our
lorde
/
to
the
whiche
cometh
none
alien
.
but
this
maner
knowynge
is
comyn
to
good
&
vadde
/
for
it
maye
be
had
without
charyte
:
&
therfore
it
is
not
very
contemplacion
/
As
oft
sithes
ypocrytes
&
flesshly
lyuyng
men
haue
more
suche
knowynge
than
many
other
crysten
men
.
&
yet
haue
thyse
men
to
charyte
.
Of
this
maner
knowynge
spykyth
saynt
poul
thus
/
Si
habuero
omne
scienciam
.
¶
Of
the
ii
.
part
of
contemplacyon
/
Caplm
v
THe
ii
.
part
of
contemplacion
lyeth
pryncypally
in
affeccyon
without
lyght
of
vnderstondynge
o●
ghostly
thynges
/
&
this
is
comynly
of
simple
and
vnle●●tred
men
/
whiche
yeuen
hem
hooly
to
deuocyon
.
&
this
is
felyd
on
this
maner
/
whan
man
or
woman
in
medi●tacōn
of
god
by
the
grace
of
the
holy
ghost
felyth
feruou●
of
loue
&
ghostly
swetnes
by
the
mynde
of
crystys
passō●●
or
ony
of
his
werkes
in
his
manhede
/
or
he
felyth
a
gr●●te
trust
in
the
goodnes
&
in
the
mercy
of
god
for
the
fory●●uenes
of
his
synnes
:
and
for
his
grete
yeftis
of
grace
.
or
els
he
felyth
a
drede
in
his
affeccyon
with
grete
reuerence
of
the
preuy
domes
of
god
/
the
whiche
he
seeth
not
/
&
of
hys
ryghtwysnes
or
in
prayer
he
felyth
the
thought
of
his
hert
drawe
vp
fro
al
erthely
thynges
.
strenyd
togyder
with
al
the
myght●s
of
hys
hert
:
vpstyeng
to
our
lorde
by
feruent
desyre
&
with
ghostly
delyte
And
neuer
theles
in
that
tyme
he
hath
no
open
syght
in
vnderstandynge
of
ghostly
thynges
ne
of
pryuytees
of
holy
wryt
in
specyal
/
but
only
that
hym
thynketh
for
the
tyme
no
thynge
lyketh
hym
so
moche
as
for
to
pray
or
thinke
as
he
dooth
.
for
sauour
delite
&
conforte
that
he
fyndeth
ther
in
/
And
yet
can
he
not
tel
what
it
is
.
but
he
felyth
it
wel
for
it
is
a
yeft
of
god
For
out
of
it
spryngen
many
swete
teres
:
brennynge
desyres
/
&
stylle
mourninges
.
whiche
scoureth
&
clenseth
the
herte
fro
all
the
fylth
of
synne
/
&
maketh
it
melte
in
to
wonderful
swetnes
of
Ihesu
cryst
.
buxum
soople
:
&
redy
to
fulfyl
all
goddys
wyll
/
Insomoche
that
hym
thynkyth
he
makith
noo
charge
what
comyth
of
hymself
/
soo
that
goddys
wyl
were
fulfylled
with
suche
many
styrynges
mo
than
I
can
or
may
say
This
felynge
maye
not
be
had
without
grete
grace
/
&
who
soo
hath
it
for
the
tyme
he
is
in
charite
/
whiche
charyte
maye
not
be
lost
ne
lessed
thoughe
the
feruour
of
it
pas●e
away
:
but
by
a
dedely
syn
/
&
that
is
confortable
.
This
maye
be
called
the
.ii.
part
of
contemplacion
/
neuertheles
thꝭ
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
vysyted
of
our
lorde
as
myghtely
&
as
feruently
as
they
the
yeue
hem
holy
to
contemplatyf
lyf
&
hath
this
yeft
.
but
this
felynge
in
his
feruour
comith
not
alway
whan
a
man
wold
ne
it
lastyth
not
ful
longe
.
It
comyth
&
gooth
as
he
wyl
that
yeueth
it
/
&
therfore
who
so
hath
it
▪
meke
hymself
.
&
thanke
god
:
&
kepe
it
preuy
▪
but
yf
it
be
to
his
confessour
/
and
holde
he
it
as
longe
as
he
may
with
descrecyon
/
And
whan
it
is
withdrawen
drede
not
to
moche
.
but
stonde
sadly
in
fayth
&
in
a
meke
hope
/
with
pacyence
abydynge
tyl
it
come
ayen
/
This
is
a
lytyl
tastynge
of
the
swetnes
of
the
loue
of
god
/
of
the
whiche
dauid
sayth
thus
in
the
sawter
/
Gustate
&
videte
qm
suauis
est
dns
/
Taast
¶
Of
the
hyer
degree
of
the
ii
.
part
of
contemplacion
.
Ca.
vii
THe
hyer
degree
of
this
part
may
not
be
had
and
holden
but
of
hem
the
whiche
been
in
great
rest
of
body
and
soule
/
the
whiche
by
grace
of
Ihu
&
longe
traueyle
bodely
&
ghostly
felyth
a
rest
of
hert
&
clennes
in
conscyence
.
so
y●
hem
lyken
no
thyng
so
moche
for
to
do
as
to
sytte
stylle
in
reste
of
body
/
&
for
to
alway
pray
to
god
.
&
thynke
on
our
lorde
.
&
to
thynke
somtyme
on
the
blessyd
name
of
Ihesu
whiche
is
confortable
&
deleccable
to
hem
/
that
by
the
mynde
of
it
they
felen
hem
fedde
in
her
affeccyon
/
And
not
onely
of
the
name
/
but
al
other
maner
prayers
:
as
the
Pater
noster
&
the
Auee
/
or
ympnes
or
psalmes
&
other
deuoute
sayenges
of
holy
churche
are
turned
as
it
were
in
to
a
ghostly
mirthe
&
swete
songe
/
by
the
whiche
they
are
conforted
&
strengthed
ayenst
alsynnes
.
&
moche
releued
of
bodely
desese
.
Of
this
degree
spekith
saynt
poul
thus
.
¶
Of
the
thyrde
part
of
contemplacyon
/
Caplm
viii
.
THe
thyrde
part
of
contemplacion
the
wiche
is
perfyte
as
it
may
here
lyeth
both
in
cognycion
&
in
affeccyon
.
That
is
to
say
/
in
knowynge
&
in
perfyte
louynge
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
vysyted
he
is
taken
in
fro
al
erthly
&
flesshly
affeccyons
:
fro
vayne
thoughtes
&
ymagyninges
of
al
bodely
creatures
/
&
as
it
were
moche
rauysshed
out
of
the
bodely
wyttes
/
And
then
by
the
grace
of
the
holy
ghost
is
illumined
for
to
see
by
vnderstondynge
soth
fastnes
whiche
is
good
&
ghostly
thynges
wyth
a
soft
swete
brennynge
loue
in
hym
so
perfytly
that
he
be
rauysshed
of
his
loue
/
so
the
soule
is
onyd
for
the
tyme
&
conformyd
to
the
ymage
of
the
trynyte
/
The
begynnynge
of
this
contemplacion
may
be
felyd
in
this
lyf
/
but
the
fulhede
of
it
is
kept
into
the
blysse
of
heuen
.
Of
this
onynge
&
conformynge
to
our
lord
spekyth
saynt
poul
thus
/
Qui
adhe
●t
deo
.
vnus
sp̄s
est
cum
illo
/
that
is
to
say
/
Who
so
by
rauysshynge
of
loue
is
fastened
to
god
:
then
god
&
his
soule
are
not
two
.
but
both
one
/
And
sothly
in
thys
onynge
is
the
maryage
made
betwyxt
god
and
the
soule
the
whiche
shal
neuer
be
broken
.
¶
Of
the
twyn̄ynge
of
the
iii
:
part
of
contemplacion
fro
the
ii
.
part
of
the
praysynge
therof
/
Caplm.
.
ix
THe
other
part
may
be
callyd
brennynge
loue
in
deuocyon
/
&
this
brennynge
loue
in
contemplacyon
.
y●
is
lower
.
this
is
the
hyer
.
that
is
swetter
to
the
bodely
felynge
/
this
inwardly
felynge
better
to
the
ghostly
felynge
.
For
it
is
more
inwarde
:
more
worthy
:
more
ghostly
:
more
wondful
/
for
this
is
verely
a
tastyng
so
lytyl
as
is
a
ernest
of
the
syght
of
heuenly
ioy
:
not
clerly
.
but
half
in
derkenes
.
the
whyche
shal
be
fulfylled
&
openly
clered
in
the
blysse
of
heuen
.
¶
How
the
shewynge
to
the
bodely
wyttes
and
the
felynge
of
hem
may
be
bothe
good
and
euyl
.
Ca.
x.
BY
this
y●
I
haue
sayd
may
thou
somwhat
vndstonde
that
vysyons
or
reuelacyons
of
ony
maner
of
spyryte
in
bodely
aperynge
.
or
in
ymaginynge
slepynge
or
wagynge
/
or
els
ony
other
felynge
in
the
bodely
wyttys
made
as
it
were
ghostly
.
other
in
sownynge
of
ere
:
or
sauerynge
in
the
mouth
:
or
smellynge
at
the
nose
:
or
els
ony
sensyble
hete
as
it
were
fyre
glowynge
&
warmynge
the
breste
or
ony
other
parte
of
the
body
/
or
ony
other
thynge
that
may
be
felyd
by
bodely
wytte
thoughe
it
be
neuer
so
confortable
&
lykynge
/
they
ben
not
very
contemplacion
/
ne
they
been
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
may
be
good
/
wrought
by
a
good
aungel
/
and
they
may
be
deceyuable
/
wrought
by
a
wycked
aungel
.
Whan
he
trāsfyguryth
hym
in
to
an
aungel
of
lyght
/
Wherfore
syth
they
may
be
both
good
and
euyl
it
semeth
wel
they
are
not
the
best
.
For
wite
thou
wel
that
the
deuyl
may
whan
he
hath
leue
feyne
of
bodely
felynge
the
lykenes
of
the
same
thynges
the
whiche
a
good
aungel
may
werke
/
For
ryght
as
a
good
aungel
comyth
with
lyght
:
so
can
the
deuyl
/
And
so
of
y●
other
wyttis
/
who
so
had
felid
bothe
/
he
sholde
well
tel
whyche
were
good
&
whyche
were
euyll
But
he
that
neuer
felyd
neyther
:
or
els
but
y●
one
:
maye
lyghtly
be
deceyued
/
They
are
lyke
in
the
maner
of
felynge
outward
:
but
they
are
ful
dyuers
within
/
And
therfore
they
are
not
for
to
desyre
greatly
/
ne
for
to
receyue
lyghtly
/
but
yf
a
soule
myght
by
the
spyryte
of
dyscrecyon
knowe
the
good
fro
the
euyl
that
he
were
not
begyled
as
saynt
Iohn
sayth
/
Nolite
credere
om̄isp̄ui
.
sed
ꝓba
re
siex
deo
sit
/
Saynt
Iohn
beddeth
vs
that
we
sholde
not
trust
to
euery
spyryte
but
we
shal
assaye
fyrst
whether
he
be
of
god
or
no
/
wherfore
by
one
allay
I
shal
tel
the
as
me
thynketh
how
thou
shalt
knowe
the
good
fro
euyl
.
¶
How
thou
shalt
know
whan
the
shewynge
to
the
bodely
wyttis
&
felynge
of
hem
been
good
or
euyl
.
Ca
xi
IF
it
so
be
that
thou
see
ony
maner
of
lyght
or
bryghtnes
with
the
bodely
eye
/
or
in
ymaginynge
other
than
euery
man
see
/
or
yf
thou
here
ony
mery
wonderful
sownynge
with
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
delyte
in
ony
part
of
thy
body
/
or
yf
a
spyryte
bodely
aperyth
vnto
the
as
it
were
an
aungel
for
to
confort
the.
&
teche
the
or
ony
suche
felynge
whiche
thou
knowest
wel
the
it
comith
not
of
thyself
ne
of
no
bodely
creatnre
/
beware
in
the
tyme
or
sone
after
&
wysely
beholde
the
styrynge
of
thy
hert
:
If
thou
be
styrred
by
cause
of
the
lykynge
that
thou
felyst
to
draw
out
thy
hert
fro
the
mynde
&
beholdyng
of
Ihesu
cryst
&
fro
ghostly
ocupacyon
:
As
fro
prayer
&
thynkynge
on
thy selfe
&
thy
defawtes
/
fro
thīwarde
desyre
of
vertues
&
of
ghostly
knowynge
&
felyng
of
god
/
For
to
set
the
syght
of
thi
hert
&
thy
affeccyon
/
thy
delyte
and
thy
rest
pryncypally
therin
/
wenyng
that
it
shold
be
a
part
of
heuenly
ioy
&
of
aungels
blys
/
&
for
thy
y●
thinkith
that
thou
sholdest
nother
pray
ne
thinke
not
els
but
al
holy
tente
therto
for
to
kepe
it
&
delyte
therin
/
This
felynge
is
suspect
&
of
thēmye
/
&
therfore
though
it
be
neuer
so
lykynge
&
wonderful
.
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
wonderly
wroth
/
For
he
hateth
no
thynge
more
then
for
to
see
a
soule
in
a
body
of
synne
to
fele
verely
the
sauour
of
ghostly
knowynge
&
the
loue
of
god
.
the
whiche
he
without
body
of
synne
lost
wylfully
/
And
therfore
yf
he
may
not
lette
hym
by
open
synnes
.
he
wolde
hynder
hym
&
begile
hym
by
suche
vanyte
of
bodely
●auours
:
or
swetnes
in
the
wyttes
for
to
brynge
a
soule
in
to
ghostly
pryde
&
in
to
a
fals
sykernes
of
hymself
/
wenynge
that
he
had
therby
a
felynge
of
heuenly
Ioye
:
&
that
he
were
halfe
in
paradyse
for
delite
that
he
felyth
about
hym
:
whan
he
is
nere
at
helle
yates
/
And
so
by
pryde
&
by
presumpcyon
he
myght
falle
in
errours
or
heresyes
or
faresyes
.
or
in
other
bodely
or
ghostly
myschenes
/
Neuertheles
if
it
be
so
that
this
maner
of
felynge
lette
not
thy
hert
fro
grostly
ocupacyon
/
but
it
makyth
the
more
deuout
&
more
feruent
for
to
pray
/
it
makyth
the
more
wyse
for
to
thynke
ghostly
thoughtes
/
And
though
it
be
so
that
it
astonye
the
in
the
begynnynge
neuertheles
afterwarde
it
turneth
&
quyckeneth
thyn
hert
to
more
desyre
of
vertues
/
and
encrenseth
thy
loue
more
to
god
&
to
thyn
euen
crysten
/
Also
it
makyth
the
more
meke
in
thyn
owne
syght
.
By
thyse
tokens
may
thou
knowe
that
it
is
of
god
made
by
the
presence
&
the
touchynge
of
a
good
aungel
/
&
that
is
of
the
goodnes
of
god
eyther
in
comforte
of
symple
deuoute
soules
for
to
encrease
her
trust
&
her
desyre
to
god
for
to
seke
therby
the
knowynge
the
loue
of
god
more
perfytly
for
suche
a
confort
/
or
els
if
they
ben
perfyte
that
felen
suche
delyte
:
it
semith
then
that
it
is
an
ernest
&
as
it
were
a
shadowe
of
the
gloryfyenge
of
the
body
whiche
it
shall
haue
in
the
blysse
of
heuen
/
I
wote
not
whether
there
be
ony
suche
man
lyuynge
in
erth
/
This
preuylege
had
mary
mawdeleyne
as
it
semyth
to
my
syght
in
the
tyme
whan
she
was
alone
in
the
caue
.xxx.
wynter
/
&
euery
day
was
borne
vp
with
aungels
&
was
fed
both
body
&
soule
by
the
presence
of
hem
:
thus
we
rede
in
y●
story
of
her
/
Of
this
maner
assayenge
of
werkynge
of
spyrytes
speketh
saynt
Iohn
in
his
pistle
thus
.
&
techeth
thus
/
O
īssp̄s
qui
soluit
thm̄
.
hic
non
est
ex
deo
.
Euery
speryte
y●
losyth
or
vnknyttith
Ihu
.
he
is
not
of
god
/
thise
wordes
may
be
vnderstonde
in
many
maners
/
Neuertheles
after
one
maner
I
may
vnderstonde
hem
to
this
purpose
that
I
haue
sayd
.
¶
What
knytteth
Ihesu
to
mannes
soule
:
&
what
loseth
hym
therfro
/
Caplm
xii
.
THe
knyttynge
&
the
fastynge
of
Ihu
to
a
mannes
soule
:
is
by
good
wyl
&
grete
desyre
to
hym
only
for
to
haue
hym
&
see
hym
in
his
blysse
ghostly
/
The
more
the
this
desyre
is
.
the
faster
is
Ihu
knytte
to
the
soule
.
The
lesse
that
this
desyre
is
the
loslyer
is
he
knytte
.
Then
what
spyryte
or
what
felynge
that
it
be
that
whiche
lesseth
this
desyre
&
wolde
drawe
it
downe
fro
the
stedfast
mynde
of
Ihu
cryst
.
&
fro
the
kyndly
styenge
vp
to
Ihu
this
spyryte
wyll
vnknytte
ihu
fro
the
soule
:
&
therfore
it
is
not
of
god
:
but
it
is
the
werkynge
of
thēmye
/
Neuertheles
yf
a
spyryte
or
a
felynge
or
a
reuelacion
make
this
desyre
more
.
knytte
the
knottes
of
loue
&
deuocyon
to
ihu
faster
:
&
open
the
eye
of
the
soule
in
to
ghostly
knowynge
more
clerly
:
&
maketh
it
more
meke
in
it self
this
spyryte
is
of
god
/
Here
may
thou
see
somwhat
that
thou
shalt
not
suffre
thy
here
wylfully
for
to
rest
ne
for
to
delite
holy
in
no
bodely
felynge
of
suche
maner
confortes
or
swetnes
though
they
were
good
.
but
thou
shalt
holde
hem
in
thy
syght
nought
or
lytyl
in
rewarde
of
ghostly
desyre
&
on
stedfast
thynkynge
on
Ihu
/
ne
fest
the
thought
of
thy
herte
ouermoche
on
hem
/
¶
How
&
in
what
thynges
sholde
a
contemplatyf
man
be
ocupyed
/
Calm
.
xiii
.
BUt
thou
shalt
euer
seke
by
grete
besynes
in
prayers
that
thou
myght
come
to
the
ghostly
felyng
of
god
:
And
y●
is
y●
thou
myght
knowe
the
wysdome
of
god
/
the
endles
myght
of
hym
/
the
grete
goodnes
of
him
in
hymself
&
in
his
creatures
/
For
this
is
contemplacyon
&
that
other
is
none
.
¶
How
in
reason
&
wyll
vertue
begynneth
.
&
in
loue
&
in
lykyng
it
is
made
perfyte
.
Caplm
xiiii
NOw
I
haue
tolde
you
a
lytyl
of
contemplacyon
what
it
sholde
be
:
For
this
entent
that
thou
myght
knowe
it
and
set
it
as
a
marke
before
the
syght
of
thy
soule
&
for
to
desyre
al
thy
lyftyme
to
come
to
ony
part
of
it
by
grace
of
our
lorde
Ihesu
cryst
/
This
is
the
conformynge
of
a
soule
to
god
/
the
whiche
may
not
be
had
but
yf
it
be
fyrste
reformyd
by
fulhede
of
vertues
turned
in
to
affeccion
.
and
that
is
whan
a
man
loueth
vertues
.
for
they
ben
good
in
hemself
/
There
is
many
a
man
that
loueth
vertue
of
lownes
.
pacyence
and
charyte
to
his
euencrysten
.
and
suche
other
onely
in
hys
reason
&
wyl
/
and
hath
non
ghostly
delytene
loue
in
hem
/
For
of
tymes
he
felith
grutchynge
.
heuynes
and
bytternes
for
to
doo
hem
/
And
neuertheles
yet
he
dothe
hem
onely
by
styrynge
of
reason
for
drede
of
god
/
thys
man
hathe
vertues
in
reason
and
in
wyll
/
but
not
loue
of
hem
in
his
affeccyon
.
¶
But
whan
by
grace
of
Ihesu
and
by
ghostly
and
bodely
exercyse
reason
is
tourned
in
to
lyght
:
And
wyll
into
loue
.
Thenne
hathe
he
vertues
in
affeccyon
/
For
he
hathe
soo
well
gnawen
on
the
bytter
barke
of
the
notte
that
he
hathe
broken
it
:
And
fedeth
hym
with
the
kyrnell
/
That
is
to
saye
/
The
vertues
whiche
were
fyrste
heuy
for
to
doo
:
are
nowe
turned
into
a
very
delyte
and
sauour
:
as
whanne
a
man
lyketh
●n
mekenes
.
in
pacyens
.
in
clennes
:
in
sobyrte
.
And
in
charyte
.
as
in
ony
delytes
/
Sothlytyll
thyse
vertues
ben
turned
thus
in
to
affec●ion
.
he
maye
well
haue
the
ii
.
parte
of
contemplacyon
/
But
the
thre
soth
fastly
shal
he
not
take
/
¶
Of
the
meanes
that
bryngethe
a
soule
to
contemplation
/
Capitulum
.
xv
NOwe
sythen
vertues
are
dysposinge
to
contemplatyon
.
thenne
it
behouyth
the
vse
certen
meanes
for
to
come
to
vertues
\
Thre
meanes
there
ben
whyche
men
moost
comynly
vsen
that
yeuen
hem
to
contemplacyon
As
redynge
of
holy
wrytte
and
of
holy
techynge
.
ghostely
meditacyon
.
and
besye
prayer
with
deuocyon
.
By
medytacyon
shal
thou
see
as
I
sayd
ehy
wretchydnes
/
thy
synnes
.
and
thy
wyckydnes
/
As
pryde
couetyse
.
gloteny
slothe
.
and
lecherye
.
and
wycked
styrynge
of
enuye
.
yre
.
hatred
.
&
malencolye
:
angrynes
.
yt
byttenes
&
vnskilful
heuynes
/
Thou
shalt
also
se
thy
herte
ful-of
vayne
shames
&
dredes
of
thy
flesshe
and
of
the
worlde
/
Alle
thyse
styrynges
wyllen
alwaye
boylle
out
of
thy
hert
a
water
wyll
renne
out
of
the
of
the
sprynge
of
a
stynkynge
well
.
And
lette
the
syghte
of
thy
soule
that
thou
mayste
neuer
see
ne
fele
derely
the
loue
of
Ihesu
cryst
.
For
wy●e
thou
well
tyll
thy
hert
be
moche
clensyd
thrugh
stable
trouth
&
besye
beholdynge
of
crystes
manhede
fro
suche
synnes
.
thou
may
not
haue
ghostly
knowynge
of
god
perfytly
wytnessynge
hymself
in
the
gospel
thus
.
Btī
mundo
corde
qm
ipsei
deum
videb●t
Blessyd
be
clene
of
hert
.
¶
What
a
man
sholde
vse
and
refuse
by
the
vertue
of
mekenes
/
Cplm
xvi
NOw
yf
thou
sholdest
vse
wysely
gostly
werkes
&
sykerly
trauayle
in
hem
.
the
behouith
to
begynne
ryght
lowe
/
Thre
thynges
that
nedeth
to
haue
fyrst
.
vpon
the
whiche
as
on
a
siker
grounde
thou
shal
set
al
thy
werke
thise
iii.
are
mekenes
:
siker
fayth
.
&
hole
entent
to
god
Fyrst
the
behouyth
to
haue
meknes
in
this
maner
/
thou
shalt
holde
thyselfe
in
thy
wyll
&
in
thy
felynge
yf
thou
may
vnable
to
dwelle
amonge
men
.
&
vnworthy
to
serue
god
in
couersacyon
with
his
seruauntys
vnprofytable
to
thy
euencrysten
:
wantynge
both
cunnynge
&
myght
to
fulfyl
good
werkes
of
actyflyf
in
helpe
of
thy
euencrysten
:
as
other
men
&
wymmen
done
.
And
therfore
as
a
wretche
&
outcaste
:
&
refuse
of
al
men
&
wymmen
are
sperred
in
a
hous
alone
/
that
thou
sholdest
dere
ne
greue
no
man
or
woman
by
enyl
ensampse
.
sithe
thou
canst
not
profyte
hem
by
good
werkyng
/
Ouer
this
the
behoueth
to
loke
ferder
that
syth
thou
art
so
vnable
to
serue
our
lord
by
bodely
werkes
outwarde
.
¶
Who
sholde
blame
mennes
defawtes
&
deme
hem
.
&
who
not
/
Caplm
xvii
BUt
now
seest
thou
.
how
may
this
be
/
syth
it
is
a
dede
of
charyte
for
to
blame
men
of
her
defawtes
/
and
for
to
deme
hem
for
her
amendynge
it
is
a
dede
of
mercy
/
As
to
this
I
answere
as
me
thynkith
/
that
to
the
or
to
ony
other
the
whiche
hathe
state
and
purpoos
of
lyfe
contemplatyf
it
falleth
not
for
to
leue
the
kepynge
of
hemselfe
/
and
for
to
beholde
and
to
blame
other
men
of
her
defawtes
/
but
yf
it
were
full
grete
nede
/
soo
that
a
man
sholde
perysshe
but
yf
thou
blamyd
hym
/
But
the
men
whiche
are
actyf
.
and
haue
soueraynte
&
cure
ouer
other
as
prelates
&
curates
&
suche
other
:
they
are
●ounde
by
theyr
offyce
&
by
way
of
charite
for
to
see
and
seke
.
and
deme
ryghtfully
other
mennes
desawtes
Not
of
desyre
and
delyte
for
to
chastyse
hem
.
but
oonly
for
nede
with
drede
of
god
&
in
his
name
.
for
loue
of
saluacyon
of
her
soules
/
Other
men
that
are
actyf
and
haue
no
cure
of
other
men
.
they
are
bounde
for
to
blame
other
men
of
her
defawtes
by
the
way
of
charyte
onely
that
whan
the
synne
is
dedely
/
and
it
maye
not
well
be
corrected
by
none
other
man
and
whan
he
trowyth
that
he
the
sooner
sholde
be
amended
by
his
vndertakynge
Els
it
is
beter
that
we
cesse
.
That
this
is
soth
it
semyth
by
saynt
Iohn
whiche
helde
the
state
of
contemplatyf
lyf
.
&
saynt
peter
whiche
had
the
state
of
actyflyf
.
Whan
our
lorde
in
his
laste
sowper
wyth
hys
dyscyples
at
the
preuy
stirynge
of
saynt
peter
to
saynt
Iohn
tolde
saynt
Iohn
how
Iudas
sholde
bytraye
hym
/
sa
yt
Iohn
tolde
it
not
to
saynt
peter
as
he
askid
/
but
he
turned
hym
and
layed
his
h●ed
vpon
cryst
is
breest
.
and
was
arauysshed
by
loue
in
to
contemplacyon
of
goddis
priuytees
.
And
soo
medefully
to
hym
/
that
he
forgate
both
Iudas
and
saynte
peter
/
in
tokenynge
and
techynge
to
other
men
whiche
wolde
be
cuotemplatyf
.
that
they
sholde
dyspose
hem
to
doo
the
same
.
¶
Why
men
sholde
worshyp
other
and
low
hemself
in
her
owne
herte
vnder
al
other
.
Caplm
xviii
:
THen
seest
thou
here
somwhat
that
thou
shalt
nother
deme
other
men
/
ne
conceyue
ayenst
hem
wylfully
none
euyl
suspycyon
/
but
thou
shalt
loue
hem
ne
see
thou
no
defawte
in
hem
/
and
worshyp
hemin
thy
hert
suche
as
ledeth
in
the
worlde
accyflyt
/
and
suffren
many
tri●ulacyons
&
temptacyons
whiche
thou
sittinge
in
thy
hous
felyst
nought
of
/
And
they
haue
ful
moche
traueyle
&
disese
for
her
owne
&
other
mennes
sustynaunce
/
and
many
of
hem
had
well
leuer
serue
god
yf
they
myght
as
thou
doost
in
bodely
rest
/
And
neuertheles
they
in
her
worldly
●esynes
flee
many
synnes
/
the
whiche
yf
thou
were
in
her
state
thou
sholdest
falle
in
/
and
they
do
many
good
dedes
whiche
thou
cowde
not
doo
/
It
is
no
doubt
that
many
done
thus
.
whiche
they
ben
.
thou
wost
not
\
And
therfore
thou
shalt
worship
al
&
sette
hem
in
thy
herte
all
aboue
the
as
thy
souerayns
/
and
cast
the
downe
vnder
her
fete
that
thou
be
vylest
&
lowest
in
thyn
owne
syght
:
for
it
is
noo
drede
ne
noo
peryl
to
the
how
moche
thou
may
lowe
thyself
bynethe
al
other
.
though
it
were
so
that
in
goddis
syght
thou
haddest
more
grace
than
ony
other
.
But
it
is
peril
to
the
to
hye
the
&
lyft
thiself
in
thy
thought
wylfully
aboue
ony
other
man
/
thoughe
he
were
the
moost
wretche
:
or
the
moost
synful
cay●yf
that
is
in
erthe
/
For
our
lorde
sayth
.
Qui
se
huliat
exaltabitur
.
et
qui
exaltat
huliatur
/
Who
so
hyeth
hymself
.
¶
How
men
sholde
do
that
wanten
the
felynge
of
mekenes
in
affeccyon
not
dredyng
to
moche
therfore
/
Caplm
xix
NEuertheles
yf
thou
may
not
fele
this
mekenes
in
thyn
hert
with
affeccyon
as
thou
woldest
do
as
thou
may
meke
thyself
in
wyl
by
reason
/
trowynge
that
it
sholde
be
so
as
I
say
/
though
thou
fele
it
not
:
And
in
that
holde
the
a
more
wretche
that
thou
may
not
fele
sothfastly
thy self
as
thou
ar●e
/
And
yf
thou
do
so
.
though
thy
flesshe
ryse
there
agayne
and
wylle
not
assent
to
thy
good
wyl
.
be
not
to
moche
adrad
.
but
thou
shalt
bere
&
suffre
the
fals
felynge
of
thy
flesshe
as
a
payne
/
and
thenne
thou
shalt
despyse
&
repreue
that
felynge
.
&
breke
downe
that
rysynge
of
thyn
herte
:
as
thou
woldest
be
wel
payd
for
to
be
troden
&
spourned
vnder
other
mennesfete
.
And
so
by
the
grace
of
Ihu
cryst
thrugh
stedfast
thynkynge
on
the
mekenes
of
his
precyous
manhede
shalt
thou
aba●emoche
the
styrynges
of
pryde
/
&
the
vertue
of
mekenes
that
was
fyrst
in
thy
nakyd
wyl
shal
be
turned
in
to
felynge
of
affeccyon
/
without
whiche
vert●e
eyther
in
true
wyll
or
in
felynge
who
so
dyspose
hym
to
serue
god
in
contemplatyflyf
as
the
blynde
he
shal
stomble
&
he
shal
neuer
come
therto
/
The
hyer
he
clym̄yth
by
bodely
penaunce
/
&
other
vertues
/
&
hath
not
this
mekenes
¶
How
ypocrytes
&
heretykes
for
lackyng
of
mekenes
hyen
hemself
in
her
hret
aboue
al
other
/
Caplm
xx
yPocrytes
ne
heretikes
fele
not
this
mekenes
neyther
in
good
wylne
in
affeccyon
/
but
ful
drye
&
ful
colde
arn
her
hertes
&
her
reynes
fro
the
soft
felynge
of
this
vertu
/
and
in
so
moche
the
ferder
they
been
fro
it
.
that
they
wene
that
they
haue
it
/
They
gnawe
on
the
drye
barke
without
:
but
the
swete
kernel
of
it
&
the
inly
sauour
may
they
not
come
to
/
They
shew
outwarde
mekenes
in
habyte
&
holy
speche
.
in
lowly
berynge
/
&
as
it
semyth
in
many
bodely
and
ghostly
vertues
/
but
neuertheles
in
the
wyl
&
in
th
affeccyon
of
her
hert
where
mekenes
sholde
be
:
it
is
faynt
/
For
they
deme
&
despysen
&
setten
at
nought
other
men
that
wyll
not
do
as
they
done
&
teche
/
they
holden
hem
eyther
foles
by
vncunnynge
or
blynded
by
flesshly
lyuyng
And
therfore
lyft
they
hemself
vpon
hye
in
her
owne
syght
aboue
al
other
.
wenynge
that
they
liue
better
than
other
:
&
that
they
haue
onely
the
sothfastnes
of
good
lyuynge
:
&
in
ghostly
felynge
&
synguler
grace
of
god
both
in
knowynge
&
in
ghostly
felynge
passynge
other
men
/
And
in
this
syght
of
hemself
ryseth
a
delyte
in
her
hertes
in
the
whiche
they
worshyp
&
praise
hemself
:
as
there
were
none
but
they
They
pray
len
&
thanken
god
with
her
lyppes
.
but
in
her
hertes
they
stelen
as
theues
the
worship
&
the
thankyng
fro
god
.
&
settyth
it
in
hemself
.
&
so
they
haue
nother
mekenes
in
felynge
ne
in
wyl
/
A
wretchyd
caytyf
or
a
synner
whiche
falleth
al
daye
.
&
he
is
sory
that
he
doth
soo
though
he
haue
not
mekenes
in
affeccyon
/
he
hath
it
in
a
good
wyll
/
But
an
heretike
or
an
ypocrite
hath
neyther
/
For
they
haue
the
condycyon
of
the
pharyse
/
whiche
cam
as
our
lorde
saythe
in
the
gospel
wyth
the
publycan
in
to
the
temple
for
to
pray
.
And
whan
he
came
he
prayed
not
ne
asked
ought
of
god
.
for
hym
thought
he
had
noo
nede
.
but
he
began
to
thanke
god
and
sayd
thus
/
Lorde
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
lokyd
besyde
hym
and
sawe
the
publycan
whiche
he
knewe
for
a
wretche
:
knockynge
on
his
brest
onely
cryenge
after
mercy
/
thenue
he
thanked
god
that
he
was
not
suche
one
as
he
was
/
for
lorde
he
sayd
I
fast
twyes
in
the
weke
/
and
I
paye
truly
my
tythes
/
And
whan
he
had
doo
.
our
lorde
sayd
that
he
yede
home
ayen
without
grace
as
he
came
.
&
gate
ryght
nought
/
But
now
sayst
thou
.
wherin
trespassyd
this
pharyse
syth
he
thanked
god
&
was
soth
that
he
sayd
/
as
to
this
I
answere
&
say
that
this
pharysee
terspassyd
in
asmoche
as
he
demyd
and
repreuyd
in
his
hert
the
publican
whiche
was
iustyfyed
of
god
/
And
also
he
trespassyd
for
he
thankyd
god
oonly
with
his
mouth
/
but
he
delyted
preuely
&
wylfully
bi
a
preuy
pryde
in
himselfe
of
the
yeftes
of
god
.
stelyng
the
worshyp
&
louyng
of
god
.
&
set
it
in
hymself
/
This
same
condycyon
of
this
pharysee
sothely
hath
heretykes
and
ypocrytes
/
They
wyl
not
gladly
pray
&
yf
they
pray
:
they
meke
not
hemselfe
knowlegyng
truly
her
wretchydnes
/
but
they
make
hemself
by
a
fenynge
for
to
thanke
&
loue
god
/
&
spekyth
of
him
with
her
mouth
/
but
her
delyte
is
vayne
&
fals
&
not
in
god
/
&
yet
they
wene
not
so
/
they
can
not
loue
god
/
For
as
the
wyseman
sayth
/
Non
est
specyosalaus
in
ore
peccatoris
/
It
is
neyther
fayr
ne
semely
praysynge
of
god
in
the
mouth
of
a
synner
wherfore
it
is
profytable
to
the
and
to
me
&
to
suche
other
wretches
for
to
leue
the
condicyon
of
this
pharisee
&
feyned
louynge
of
god
.
and
folowe
the
plublican
in
lownes
/
askynge
mercy
&
foryeuenes
of
synnes
.
and
grace
of
ghostly
vertues
/
that
we
myght
afterwarde
with
a
clene
hert
sothfastly
thanke
hym
&
loue
hym
/
and
yeue
hym
holy
the
worshyp
without
feynynge
/
For
our
lord
askith
this
by
his
prophete
/
Super
quem
requiescet
sp̄s
meus
.
¶
What
thynges
men
owe
to
byleue
by
a
seker
fayth
/
Caplm
xxi
.
THe
ii
.
thynge
whiche
the
behouith
for
to
haue
is
seker
trouth
in
al
chartycles
of
the
fayth
&
in
the
sacramentis
of
holy
chyrche
/
trowynge
hem
stedfastly
with
al
thy
wyll
in
thy
herte
/
and
though
thou
fele
ony
styryng
in
thy
hert
ayenst
ony
of
hem
by
suggestion
of
thyn
enmye
for
to
put
the
in
dowte
of
hem
be
thou
stedfast
&
not
to
moche
adrad
of
felynge
of
suche
styrynges
but
●orsake
thyn
owne
wytte
without
disputyng
or
ran
sakynge
of
hem
/
&
sette
thy
fayth
generally
in
the
fayth
of
holy
chyrche
/
&
charge
not
the
styrynge
of
thy
hert
/
Whiche
as
the
semyth
is
contrary
therto
/
For
that
styrynge
is
not
thy
fayth
/
but
the
fayth
of
holy
chyrche
is
thy
fayth
/
thoughe
thou
neuer
see
it
ne
fele
it
/
And
bere
then
suche
styrynges
pacyently
as
a
scourge
of
our
lorde
/
by
the
whiche
he
wyl
clense
thy
hert
&
make
thy
fayth
stedfast
/
Also
the
behoueth
to
loue
&
worshyp
in
thy
herte
al
the
lawes
&
ordynaunce
made
by
prelates
&
rulers
of
holy
chyrche
other
in
declarynge
of
the
fayth
or
of
the
sacramentes
or
in
general
of
al
crysten
men
/
mekely
&
truly
assent
to
hem
/
though
it
be
so
that
thou
knowe
not
the
cause
of
her
ordynaunce
/
And
thoughe
the
thynke
that
some
were
vnskylful
/
thou
shalt
not
deme
hem
ne
repreue
hem
/
but
worshyp
hem
all
though
they
longe
but
lytyl
to
the
/
Ne
receyue
thou
non
opinyon
ne
fantasye
ne
synguler
conceyte
vnder
colour
of
more
holynes
as
some
done
that
are
not
wyse
/
nother
by
thyn
owne
ymaginynge
.
ne
by
techynge
of
none
other
man
:
Whiche
contraryeth
to
the
the
lest
ordynaunce
or
general
techyng
of
al
holy
chyrche
.
And
ouer
this
thou
shalt
hope
stedfastly
that
thou
art
ordened
of
our
lorde
to
be
saued
.
as
one
of
his
chosen
by
his
mercy
/
&
styre
not
fro
this
hope
what
so
thou
heryst
or
seest
/
or
what
temptacion
thou
be
in
/
And
thoughe
thou
thynke
so
y●
grete
a
wretche
that
thou
were
worthy
to
sinke
in
to
helle
for
that
thou
doost
noo
gode
/
ne
seruest
god
as
thou
sholdest
doo
/
yet
holde
the
in
this
trouth
&
in
this
hope
/
&
aske
mercy
.
&
al
shal
be
ryght
wel
/
ye
&
though
al
the
deuylles
of
helle
apered
in
bodely
lyknes
slepynge
or
wakyng
sayenge
to
the
that
thou
sholdest
not
be
saued
/
or
al
men
lyuynge
in
erth
/
or
al
the
aungels
in
heuen
/
If
it
myght
be
sayd
to
the
the
same
/
thou
sholdest
not
leue
hem
.
ne
be
styred
moche
fro
the
hope
of
saluacyon
.
This
I
say
to
the
/
for
some
been
so
weyke
&
so
simple
that
whan
they
haue
yeuen
hemself
al
hooly
to
serue
god
after
her
cun̄ynge
yf
they
fele
ony
styrynge
within
by
thyn
castynge
of
thēmye
/
or
elles
fro
without
of
ony
of
the
deuylles
prophetis
whiche
men
callen
soth
sayers
that
they
sholde
not
be
saued
/
or
her
state
of
her
maner
of
lyuynge
were
not
p●esaunt
to
god
/
they
ben
astonyed
&
styred
with
suche
wordes
/
&
so
for
vnc●nynge
they
falle
sometyme
in
a
grete
h●uynes
/
&
as
it
were
in
a
dyspayr
of
saluacyon
/
wherfore
as
me
thynke
it
is
spedfull
to
e●ery
creature
whiche
by
our
lorde
Ihesu
cryst
is
in
ful
wyl
to
forsake
synne
/
&
as
clerly
as
his
conscyence
tellyth
hym
he
suffreth
noo
dedely
synne
rest
in
hym
that
he
ne
shriueth
hym
sone
therof
.
&
make
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
hym
whiche
lyeth
wyttyngly
in
dedely
synne
for
to
haue
truste
of
saluacyon
/
&
in
hope
of
the
trust
wyl
not
forsake
his
synne
ne
low
hym
truly
to
god
&
holy
chyrche
.
¶
How
a
stable
entent
is
nedeful
to
thyse
that
sholde
plese
god
/
&
dyscrecyon
in
bodely
werkes
.
Ca
xxii
THe
iii.
thynge
whiche
is
nedeful
to
the
for
to
haue
in
thy
begynnynge
.
is
an
hole
&
a
stable
entencyon
.
that
is
for
to
saye
/
A
hole
wyll
&
a
desyre
onely
for
to
plese
god
/
for
that
is
charyte
/
without
whiche
all
is
nought
that
thou
doost
And
thou
shal
set
thin
entent
alway
for
to
serche
and
traueyle
how
thou
myght
plese
hym
.
noo
tyme
for
to
cesse
wylfully
of
good
ocupacyon
other
bodely
or
ghostly
/
Ne
thou
shalt
not
set
a
tyme
in
thy
hert
.
as
thus
longe
thou
woldest
serue
god
.
&
sythen
to
suffre
thyn
hert
wylfully
fall
downe
in
to
vayne
thoughtes
&
ydle
ocupacions
/
wenynge
that
it
were
nedful
for
sauynge
of
thy
bodely
kynde
:
leuynge
the
kepynge
of
thy
hert
&
good
ocupacyon
.
sekynge
a
rest
&
confort
for
a
tyme
outwarde
by
thy
bodely
wyttes
.
or
inwardly
vanytees
.
as
it
were
for
recreacyon
of
thy
spyryte
\
for
it
sholde
be
more
sharper
afterwarde
to
ghostly
traueyle
.
for
I
trow
it
is
not
soth
/
I
say
not
that
thou
may
in
dede
performe
thyn
entent
.
for
oft
sythes
thy
bodely
nede
.
e●ynge
drynkynge
slepyng
&
spekyng
&
the
fraylte
of
the
flesshe
shal
let
the
be
thou
neuer
so
besye
/
&
hynder
the
/
But
I
wolde
that
thy
wyl
&
thy
extent
were
alway
hole
to
traueyle
ghostly
or
bodely
.
&
no
tyme
to
be
ydle
/
but
alway
lyftynge
vp
thy
hert
by
desyre
to
god
&
to
the
blysse
of
heuen
whether
thou
ete
or
drynke
or
ony
other
bodely
traueyle
that
thou
vsest
:
asmoche
as
thou
may
wylfully
leue
it
not
.
For
yf
thou
haue
this
entent
it
shall
make
the
euer
quicke
&
sharpeī
thi
trauayle
/
&
yf
thou
fal
by
fraylte
or
neclygence
in
ony
ydle
ocupacyon
or
vaynspeche
it
shal
smyte
vpon
thy
hert
sharply
as
a
prycke
&
make
that
for
to
yrke
&
be
wery
of
al
vanytees
/
&
for
to
torne
ayen
hastly
to
inwarde
thynkyng
of
Ihu
cryst
.
or
to
some
gode
ocupacyon
/
For
anence
thy
bodely
kynde
it
is
good
for
to
vse
descresyon
in
etynge
drynkynge
&
slepynge
.
&
in
al
maner
bodely
penaunce
.
&
in
longe
prayer
by
speche
or
in
bodely
felynge
by
grete
feruour
of
deuocyon
other
in
wepynge
or
suche
other
/
&
also
in
ymagynyng
of
the
spyryte
whan
a
man
felyth
no
grace
/
In
all
thyse
werkes
it
is
gode
to
kepe
discrecyon
/
for
the
meane
is
the
best
But
in
des●ruynge
of
synne
by
kepyng
of
thyn
her●
:
&
in
contynue
▪
desyre
of
vertues
.
&
the
blysse
of
heuen
/
&
for
to
haue
the
ghostly
knowynge
&
the
louynge
of
Ihu
cryst
holde
thou
no
meane
/
For
the
more
that
it
is
of
this
the
bettter
it
is
/
For
thou
shalt
haue
synne
&
al
flesshly
loues
&
dredes
in
thyn
hert
without
seeyng
/
And
thou
shalt
loue
vertues
&
clennes
:
&
desyre
hem
without
stintynge
yf
thou
myght
.
I
say
not
that
it
is
nedful
to
saluacyon
/
but
I
hope
it
is
spedful
.
&
yf
thou
kepe
it
thou
shalt
profyte
more
in
one
yere
in
vertues
than
thou
shalt
without
this
profyte
in
vi●.
yeres
/
¶
Of
a
lytyl
●ehersynge
of
thynges
sayd
before
/
&
of
makynge
of
offerynge
that
sholde
be
offered
to
god
/
Caplm
xxiii
NOw
I
haue
tolde
the
fyrst
of
ende
whiche
thou
shalt
beholde
in
thy
desyre
/
&
drawe
towarde
it
as
nygh
as
thou
may
/
Also
I
haue
sayd
the
of
the
beginnyng
what
the
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
medytacyon
&
other
ghostly
vertues
/
Thenne
say
.
I
to
the
thus
/
pray
thou
or
thynke
thou
.
or
ony
other
dede
that
thou
doost
gode
by
grace
/
or
bad
by
thyn
owne
freilte
/
or
what
that
thou
felyst
seest
or
herest
:
smellest
or
sauerest
without
forth
in
thy
bodyly
wyttes
/
or
within
in
ymagynacyon
knowynge
or
felyng
in
thy
reason
/
brynge
it
al
within
the
trouth
&
the
rules
of
holy
chyrche
/
&
cast
all
in
the
morter
of
mekenes
/
&
breke
it
smalle
with
a
pestel
of
drede
of
god
&
torugh
the
powder
of
all
this
in
the
fyre
of
desyre
.
and
offre
it
so
to
god
/
and
I
telle
the
forsoth
wel
shal
that
offringe
lyke
in
the
syght
of
thy
lorde
Ihu
/
and
swete
shal
the
smoke
of
that
fyre
smelle
to
the
face
of
thy
lorde
Ihesu
/
This
is
for
to
say
/
Drawe
al
this
that
thou
felyst
within
the
trouthe
of
holy
chyrche
.
and
breke
thyself
in
mekenes
/
And
offre
the
desyre
of
thyn
hert
oonly
to
thy
lorde
Ihu
for
to
haue
hym
and
nought
elles
but
hym
/
And
if
thou
do
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
.
¶
Of
prayer
that
is
spedeful
to
gete
clennes
of
herte
&
vertues
/
Caplm
xxiiii
PRayer
is
profyte
&
spedfull
to
vse
for
to
gete
clennes
of
herte
by
destroyenge
of
synne
&
receyuynge
of
vertues
/
not
that
thou
sholdest
by
thy
prayer
make
our
lorde
know
what
thou
desyrest
For
he
knoweth
well
ynough
what
the
nedeth
/
but
for
to
make
the
able
&
redy
by
thy
prayer
that
thou
myght
receyue
as
a
clene
vessel
.
the
grace
that
our
lorde
wyl
freely
yeue
to
the
/
Whiche
grace
may
not
be
felte
tyl
thou
be
assayd
&
puryfyed
by
the
fyre
of
desyre
in
deuoute
prayer
.
For
though
it
be
soo
that
prayer
is
not
the
cause
for
whiche
our
lorde
yeueth
grace
neuertheles
it
is
a
way
by
the
whiche
grace
frely
yeuen
comyth
to
a
soule
/
¶
How
men
sholde
pray
/
and
wheron
the
poynt
of
her
thought
shal
be
set
in
prayer
/
Caplm
xxv
BUt
now
desyrest
thou
perauenture
for
to
knowe
how
thou
sholdest
pray
/
And
vpon
what
thynge
thou
sholde
set
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
art
wakenyd
of
thy
slepe
/
&
redy
for
to
pray
.
thou
shalte
fele
thyself
flesshly
and
heuy
euer
dounwarde
to
vayne
thoughtis
.
other
of
dremes
or
fantasyes
or
of
vnskylful
besynes
of
the
worlde
or
of
thy
flesshe
/
Then
behoueth
the
for
to
quycken
thyn
hert
by
prayer
/
&
styre
it
as
moche
as
thou
may
to
some
deuocyon
/
And
in
thy
prayer
that
thou
set
not
thyn
hert
in
ony
bodely
thynge
/
but
al
thy
traueyle
shall
be
for
to
drawe
in
thought
fro
beholdynge
of
al
bodely
thynge
/
that
thy
desyre
myght
be
as
it
were
nakyd
and
bare
fro
al
erthly
thynges
/
euer
vpwarde
styenge
vnto
Ihesu
cryst
.
Whom
thou
may
neuer
see
bydely
as
he
is
in
his
godhede
.
ne
by
bodely
lyknes
in
ymaginacyon
/
But
thou
may
chrugh
deuoute
&
contynuel
beholdynge
of
the
mekenes
of
his
precyous
manhede
fele
the
goodnes
of
the
grace
of
his
godhede
:
Whan
thy
desyre
is
eased
&
holpen
and
as
it
were
made
free
fro
al
flesshly
thoughtis
&
affeccyons
&
is
moche
lyft
vp
by
ghostly
myght
in
to
ghostly
sauour
&
delyte
in
him
of
his
ghostly
presence
.
&
holde
therin
moche
of
the
tyme
of
thy
prayer
so
that
thou
hast
no
grete
mynde
of
erthly
thynge
/
or
elles
the
mynde
greueth
the
but
lityl
/
yf
thou
can
pray
thus
/
than
canst
thou
pray
wel
For
prayer
is
nought
elles
but
a
styenge
desyre
of
the
hert
in
to
god
:
by
withdrawynge
of
the
hert
fro
al
erthly
thoughtes
/
And
so
is
prayer
lykned
to
a
fyre
/
whiche
of
his
owne
kynde
leueth
the
lowenes
of
the
erth
/
&
alway
styeth
vp
into
thayer
.
Ryght
soo
desyre
in
prayer
whan
it
is
to
wchyd
&
lyghtned
of
the
ghostly
syre
whiche
is
god
.
it
is
euer
vpstyenge
to
hym
that
it
came
fro
/
¶
Of
the
fyre
of
loue
/
Caplm
:
xxvi
AL
men
y●
speken
of
the
fyre
of
loue
knowen
not
wel
what
it
is
/
for
what
it
is
I
can
not
telle
the
saue
this
I
may
telle
the
:
that
it
is
neyther
bodely
.
ne
bodely
felyd
/
A
soule
maye
fele
it
in
prayer
or
in
deuocyon
Whiche
soule
is
in
the
body
/
but
he
felyth
it
not
with
no
bodely
wytte
/
For
though
it
be
so
that
it
werke
in
a
soule
.
the
body
may
torne
in
to
an
hete
/
&
as
it
were
chaffed
for
lykynge
trauayle
of
the
spyrite
/
Netheles
the
fyre
of
loue
is
not
bodely
.
for
it
is
onely
in
the
ghostly
desyre
of
the
soule
.
This
is
no
dowte
to
noo
man
or
woman
that
felyth
deuocyon
/
But
some
ben
symple
&
wene
by
cause
it
is
called
fyre
that
it
sholde
be
hote
as
bodely
fyre
is
&
for
thy
I
say
that
I
haue
sayd
¶
That
the
certen
prayer
in
speche
ordened
of
god
&
of
holy
chyrche
is
best
to
hem
y●
been
new
tourned
to
god
&
to
deuocyon
/
Ca
xxvii
NOw
as
for
the
other
for
to
knowe
what
prayer
were
best
for
to
vse
/
I
shal
say
as
me
thynke
Thou
shalt
vnderstonde
that
there
ben
iii.
maner
of
prayers
.
The
fyrst
is
prayer
of
speche
made
specyally
of
god
as
is
the
pater
noster
:
and
made
also
more
generally
by
th
ordynaunce
of
holy
chyrche
as
matyns
euensonge
&
houres
.
And
also
made
by
deuoute
men
of
other
specyal
sayenges
as
to
our
lorde
&
to
our
lady
/
&
to
his
sayntes
/
As
to
this
maner
of
prayer
whiche
is
callyd
vocal
me
thynketh
vnto
the
that
art
relygyous
&
by
custome
&
rule
art
bounde
for
to
say
mateyns
and
houres
I
holde
it
moost
spedeful
for
to
say
hem
as
deuoutly
as
thou
mayst
.
For
whan
thou
sayest
thy
mateyns
/
thou
sayest
also
thy
pater
noster
pryncypally
&
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
noster
is
/
And
therfore
thou
shalt
not
say
hem
hastely
&
rechelesly
as
thou
were
euyl
apayd
that
thou
art
bounde
with
hem
/
but
thou
shalt
gader
thyn
affeccyon
&
thy
thought
for
to
say
hem
sadly
&
more
deuoutly
than
ony
othrer
specyall
prayer
of
deuocyon
.
trowynge
forsothe
that
syth
it
is
the
prayer
of
holy
chyrche
/
ther
is
no
prayer
so
profytable
to
the
whiche
is
vocal
for
to
vse
comynly
as
that
is
.
And
so
shall
thou
put
away
al
heuanes
/
&
by
grace
thou
shalt
turne
thy
nede
in
to
a
good
wyll
:
&
thy
bonde
in
to
a
grete
fredom
.
that
it
shal
no
lettynge
be
to
the
of
ghostly
ocupacyon
And
after
this
thou
may
yf
thou
wyll
vse
other
.
as
thy
pater
noster
.
or
ony
suche
other
.
&
of
thise
in
the
whiche
thou
felest
most
sauour
&
most
ghostly
con
for
in
/
that
holde
I
best
to
the.
this
maner
of
prayer
is
spedfull
comynly
to
euery
man
in
the
begynnynge
of
his
conuersyon
for
to
vse
mooste
of
ony
other
ghostely
ocupacyon
\
For
a
man
in
the
begynnynge
is
rude
&
boystous
and
flesshly
but
yf
he
haue
the
grace
/
&
can
not
thynke
noo
ghostly
thoughtes
in
meditacyon
.
for
his
soule
is
not
yet
clensed
fro
the
olde
synne
/
&
therfore
I
hope
it
is
moste
spedful
for
to
vse
this
maner
of
prayer
.
as
for
to
say
his
pater
noster
&
his
aue
:
&
to
rede
vpon
his
sawter
/
&
suche
other
¶
For
he
that
can
not
renne
lyghtly
by
ghostly
prayer
.
for
his
fete
of
knowynge
&
of
louynge
ben
seke
for
synne
.
him
nedethe
to
haue
a
syker
staffe
for
to
holde
hym
by
/
This
staffe
is
specyal
prayer
of
speche
ordened
by
god
and
holy
chyrche
in
helpe
of
mennys
soules
.
By
the
whiche
prayer
the
soule
of
a
flesshly
man
that
is
alway
fallynge
dounwarde
in
to
worldly
thoughtes
&
flesshly
affeccyons
shall
be
lyft
vp
fro
hem
&
be
holden
by
it
as
by
a
staffe
,
fed
with
shete
wordes
of
the
prayer
as
a
chylde
with
mylke
/
&
ruled
by
it
that
he
fall
not
in
to
errours
ne
fantasyes
by
his
vayne
meditacyons
/
For
in
this
maner
of
prayer
is
noo
deceyte
who
so
wyl
stedfastly
&
mekely
trauayle
therin
/
¶
What
peryl
is
to
men
that
in
the
begynnyng
of
her
torninge
to
god
leueth
the
comyn
prayer
of
th
ordynaunce
of
of
●oly
churche
/
&
yeuen
hem
to
medytacyon
.
Ca
xxviii
THen
may
thou
see
by
this
that
thise
men
yf
ony
be
suche
that
in
the
begynnynge
of
hyr
conuersyon
or
soone
after
whan
they
haue
felt
a
lytyl
ghostly
confort
other
in
deuocyon
or
in
knowyng
&
are
not
yet
stabled
therin
:
they
leue
suche
prayer
vocal
to
sone
&
other
bodely
exercise
/
&
yeue
them
hooly
to
mydytacion
they
been
not
wise
/
for
oftsythes
in
her
rest
for
her
meditacyons
they
ymagyn
&
thynke
on
ghostly
thinges
after
her
owne
wytte
&
folow
her
bodely
felynge
/
&
haue
not
yet
receyued
grace
therto
.
&
therfore
they
by
descrecyon
oftesythes
ouertrauayle
her
wittes
.
&
breken
her
bodely
myght
.
&
so
they
fal
in
to
fantatasyes
&
syngler
conceytes
or
in
opyn
errours
:
&
letten
the
grace
that
god
yeuyth
hem
by
suche
vanitees
:
the
cause
of
all
this
is
a
preuy
pryde
of
hemself
.
as
whan
they
haue
felt
a
lytyl
grace
they
wene
it
so
moche
passynge
other
that
they
fall
in
vaynglory
&
so
they
lese
it
/
If
they
wyst
how
lytyl
it
were
that
they
fele
in
regard
of
that
the
godyeuith
or
may
yeue
.
they
sholde
be
ashamyd
to
speke
ought
therof
but
it
were
in
grete
nede
/
Of
this
maner
of
prayer
by
speche
.
shekyth
dauyd
in
the
●awter
thus
/
Uoce
mea
ad
dnm
clamaui
.
¶
Of
the
ii
.
maner
of
prayer
that
is
in
speche
not
certayn
but
folowyth
the
styring
of
deuocyon
.
Caplm
xxix
THe
ii
.
maner
of
prayer
is
by
speche
/
but
it
is
not
of
ony
certayn
specyal
al
sayeng
/
And
this
is
whan
a
man
or
a
woman
felyth
grace
of
deuocyon
by
the
ye●t
of
god
.
&
in
his
deuocyon
spekith
to
hym
as
he
were
bodely
in
his
presence
with
suche
wordes
as
acordeth
moost
to
his
styryng
for
the
tyme
.
&
as
comyth
to
his
mynde
after
dyuers
rewardes
whiche
he
felyth
in
his
hert
/
eyther
rehersyng
his
synnes
&
his
wretchydnes
.
or
the
malyce
&
the
sleyghtes
of
the
enmye
/
or
elles
the
mercy
&
the
goodnes
of
god
/
And
with
that
he
cryeth
with
desyre
of
herte
&
with
speche
of
mouth
to
our
lorde
for
socour
&
for
helpe
.
as
a
man
that
were
in
peryl
amonge
his
enmyes
.
or
in
syknes
shewynge
his
●ores
to
god
as
to
a
leche
/
sayenge
as
dauid
sayd
:
¶
That
the
ii
.
maner
of
paryer
pleseth
moche
god
.
&
makyth
a
man
to
haue
him
in
body
as
he
were
dronke
.
&
makyth
hym
in
soule
to
be
wounded
with
the
swerde
of
loue
/
Caplm
xxx
THis
maner
of
prayer
moche
pleseth
god
.
for
it
is
oonly
of
the
affeccyon
of
the
hert
/
&
therfore
it
goth
neuer
vnsped
without
some
grace
/
thys
prayer
longeth
to
the
ii
.
part
of
contemplacyon
as
I
haue
sayd
before
Who
so
hath
this
yeft
of
god
reuerently
/
hym
behouith
for
the
tyme
to
flee
presence
&
company
of
all
men
:
&
to
be
alone
that
he
be
not
letted
/
who
so
haue
it
holde
it
whyle
he
may
/
for
it
may
not
longe
last
in
the
feruour
.
For
if
grace
come
plenteuously
.
it
is
traueylous
wonderfully
to
the
spyrite
:
though
it
be
likyng
/
And
it
is
moche
wastyng
to
the
bodely
kynde
who
so
moche
vse
it
/
For
it
makyth
the
body
yf
grace
come
myghtly
for
to
styre
&
tourne
here
&
there
as
a
man
that
were
madde
or
dronken
&
cowde
haue
no
rest
/
this
is
a
poynt
of
the
passion
of
loue
.
y●
whiche
by
grete
vyolence
&
maystry
brekyth
down
al
lustes
&
lykynges
of
ony
erthly
thynge
/
&
it
woundeth
the
soule
wyth
the
blysful
swerde
of
loue
.
that
the
body
falleth
downe
&
may
not
bere
it
This
touchynge
is
of
so
grete
myght
that
the
moost
vycyous
or
flesshly
man
lyuyng
in
erthe
:
yf
he
were
well
towched
ones
myghtely
with
this
sharpe
swerde
/
he
sholde
be
ryght
sadde
&
sobre
a
grete
whyle
after
:
&
lothe
al
y●
lustes
&
lykynges
of
his
flesshe
:
&
al
erly
thynges
whiche
he
had
moost
delyte
in
/
¶
How
the
fyre
of
loue
wasteth
al
flesshli
lustes
.
as
other
fyre
wastyth
hodely
thynges
/
Caplm
xxxi
OF
this
maner
of
felynge
spekith
the
prophete
Ieremye
thus
/
Et
factus
est
in
corde
meo
quasi
ignis
estuans
clausus
qm
in
ossibus
meis
.
¶
Of
the
thyrde
maner
of
prayer
that
is
only
in
the
herte
without
speche
outwarde
/
Caplm
xxxii
THe
iii.
maner
of
prayer
is
only
in
the
hert
without
speche
by
grece
reste
&
softnes
of
the
bodi
&
of
the
soule
/
A
clene
hert
hym
behoueth
to
haue
that
shall
pray
wel
thus
.
For
it
is
of
suche
men
&
wymmen
that
by
longe
traueylle
bodely
&
ghostly
/
or
elles
by
suche
sharpe
smytynges
of
loue
as
I
haue
before
sayd
comen
into
rest
of
speryte
/
so
that
her
affeccyon
is
tourned
in
to
ghostly
sauour
/
that
they
mowenygh
contynuelly
praye
in
her
hert
/
and
loue
&
prayse
god
withouut
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
poule
thus
/
Nam
si
orem
lingua
:
spiritus
meus
orat
.
¶
How
men
sholde
do
that
been
traueyled
with
vayne
thoughtes
in
her
prayers
.
Ca.
xxxiii
BUt
now
seest
thou
that
I
speke
ouer
hye
to
the
in
this
maner
of
prayer
/
for
it
is
no
maystry
to
me
for
to
saye
it
/
for
it
is
no
mastry
to
me
sayest
that
thou
canst
not
praye
thus
deuoutly
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
vayne
of
thyn
owne
dedes
before
doon
or
what
thou
shalt
do
/
&
of
other
menēs
dedes
/
and
suche
many
other
/
lettyng
&
taryengne
so
y●
thou
mayst
nother
fele
sauour
ne
rest
ne
deuocyon
in
thy
sayeng
/
and
oft
sythes
the
more
thou
trauaylest
to
kepe
thyn
hert
.
the
ferder
it
is
fro
the
:
&
the
harder
:
somtyme
fro
the
begynnyng
to
the
laste
ende
:
that
the
thynke
it
is
but
lost
al
that
thou
doost
/
And
vnto
this
that
thou
sayest
that
I
speke
to
hye
to
the
of
prayer
/
I
graunt
wel
that
I
speke
otherwyse
than
I
can
or
may
do
/
Neuertheles
I
say
it
for
this
entent
/
that
thou
sholdeest
knowe
how
we
ought
to
pray
yf
we
dyde
well
/
And
sythen
we
may
not
do
so
/
that
we
knowe
thenne
our
feblenes
mekely
.
and
crye
god
mercy
/
Our
lorde
bad
thus
hymself
whan
he
sayd
●Diliges
dnm
deum
tuum
ex
toto
corde
tuo
:
¶
Of
medication
of
synful
men
afte
that
they
been
hooly
tourned
to
god
/
Caplm
xxxiiii
NOw
of
medytacyon
shal
I
telle
the
a
lytyll
as
me
thynketh
.
Thou
shalt
vnderstonde
that
in
meditacyons
may
not
certen
rule
wel
be
set
euery
man
for
to
kepe
/
for
they
are
in
free
yeft
of
our
lorde
after
the
dyuers
dysposinges
of
chosen
solwles
/
and
after
that
state
that
they
ben
in
/
and
also
after
that
they
profyten
in
vertues
and
in
her
astate
.
Soo
he
encreaseth
her
meditacyons
bothe
in
ghostly
knowynge
and
louynge
of
y●
.
For
who
so
is
euery
ylike
wise
in
knowyng
of
god
&
ghostly
thynges
it
semeth
that
he
wexeth
but
a
lytyl
in
the
loue
of
god
/
and
that
may
be
shewed
opynly
in
tha
postles
.
whan
they
in
that
day
of
pentecost
were
fulfylled
with
bren̄ing
loue
of
the
holy
ghost
.
they
were
made
neyther
foles
nefoltie
/
but
they
were
made
wonder
wyse
both
in
knowing
&
spekyng
of
god
&
of
gostly
thinges
/
asmoches
as
man
myght
haue
in
flesshe
lyuyng
Thus
spekyth
holy
wryth
of
hem
/
Repleti
sunt
omnes
sp̄u
sc●ō
.
et
ceperunt
loqui
magnalia
dei
/
They
were
fulfylled
of
the
holy
ghost
and
they
began
to
speke
that
grete
merueyles
of
god
/
and
al
that
knowynge
they
had
by
rauysshenge
in
loue
of
the
holy
ghost
/
Dyuers
meditacyons
there
ben
/
whiche
our
lorde
putteth
in
a
mannes
hert
:
So
me
shal
I
telle
as
me
thynkyth
for
thys
entente
/
If
thou
fele
ony
of
them
that
thou
sholdest
the
better
traueyle
in
hem
/
In
the
begynnyng
of
cōuercy
on
of
suche
a
man
that
hath
be
moche
foyled
with
worldly
or
flesshly
synns
/
comynly
his
thought
is
moost
vpon
his
synnes
with
grete
compunccyon
&
sorowe
of
herte
/
with
grete
wepyng
and
many
teres
of
the
eye
/
mekely
&
besely
askynge
mercy
&
foryenenes
of
god
for
hem
/
And
yf
he
be
to
wchyd
sharpely
for
our
lorde
wyll
make
hym
soone
clene
/
hym
shall
thynke
that
hys
synnes
are
euer
in
his
syght
so
fowle
&
so
horryble
that
vneth
shal
he
mow
bere
hymself
/
And
though
he
shroue
hym
neuer
so
clerely
/
yet
shall
he
fynde
fyghtynge
&
fretynge
and
bytynge
of
his
concyence
that
hym
shal
thynke
that
he
is
not
shryuen
ryght
.
And
vnneth
shall
he
mow
haue
ony
rest
/
in
somoche
that
he
sholde
not
endure
suche
traueylene
were
it
that
our
lorde
of
his
mercy
comforteth
hym
somtyme
as
he
wyl
by
grete
deuocyon
of
his
passyon
or
of
some
other
as
he
wylle
yeue
it
.
Upon
this
maner
werketh
our
lorde
in
some
mennes
hertes
more
or
lesse
as
he
wylle
/
And
all
this
is
the
grete
mercy
of
our
lorde
that
not
oonly
wyll
foryeue
the
synne
or
the
trespase
/
but
he
wyl
both
forgyue
the
trespase
and
the
payne
for
it
in
purgatory
for
suche
a
lytyl
payne
here
of
bytynge
of
conscience
/
And
also
yf
he
wyll
dyspose
a
man
to
receyue
ony
specyal
yeft
of
the
loue
of
god
/
hym
behouyth
fyrst
to
be
scowred
&
clensed
by
suche
a
fyre
of
conpunccion
for
al
the
grete
synnes
before
done
/
Of
this
maner
traueylle
speketh
dauid
in
many
places
of
the
sawter
/
and
specyally
in
the
psalme
/
¶
That
the
meditation
of
the
manhede
of
cryst
or
of
his
passion
is
yeuen
freely
of
the
holy
ghost
/
And
how
it
shall
be
knowen
whan
it
is
yeuen
/
Caplm
xxxv
ANd
then
somtyme
after
this
traueyle
.
and
somtyme
wyth
al.
suche
a
man
or
elles
a nother
the
whiche
by
grace
of
god
hath
be
kept
in
Innocence
/
our
lorde
yeuith
a
meditacyon
of
his
manhede
/
as
of
his
byrth
or
of
his
passyon
.
and
of
the
compassyon
of
our
lady
saynt
mary
/
whan
this
medytacyon
is
made
by
the
holy
ghost
/
thenne
it
is
ryght
profytable
and
gracyous
.
And
that
thou
shalt
wyte
by
this
token
/
Whan
it
is
soo
that
thou
art
styred
to
a
meditadyon
in
god
/
&
thy
thought
is
sodenly
drawen
out
fro
all
worldly
and
flesshly
thynges
and
the
thynketh
as
thou
seest
in
thy
soule
thy
lorde
Ihesu
in
a
bodely
lyknes
as
he
was
in
erthe
/
and
how
he
was
taken
of
the
Iewes
and
bounden
as
a
theyf
beten
and
dispysed
/
scourged
and
demyd
to
deth
/
How
lowely
he
bare
the
crosse
vpon
his
backe
and
how
cruelly
he
was
veyled
therupon
/
Also
of
the
crowne
of
thornes
vpon
his
hede
/
and
of
the
sharpe
spere
that
stycked
hym
to
the
herte
/
&
thou
in
this
ghostly
syght
felyst
thin
herte
styred
to
soo
grete
compassyon
&
pyte
of
thy
lorde
Ihesu
that
thou
mornest
and
wepest
and
criest
with
al
the
myghtes
of
thy
body
and
of
thy
soule
/
wonderynge
the
goodnes
and
the
loue
.
the
pacyence
and
the
mkenes
of
our
lorde
Ihesu
/
that
he
wolde
for
so
synful
a
caytyf
as
thou
art
suffre
so
moche
payne
/
And
neuertheles
thou
felyst
somoche
goodnes
&
mercy
in
our
lorde
that
thyn
hert
riseth
vp
in
to
a
loue
&
a
gladnes
of
hym
with
many
swete
teres
:
hauyng
grete
trust
of
foryeues
of
the
synnes
&
of
saluacyon
of
thy
soule
by
the
vertue
of
this
precyous
passion
/
that
whan
the
mynde
of
crystes
passion
or
ony
poynt
of
his
manhede
is
thus
made
in
thyn
hert
by
suche
a
ghostly
syght
/
with
deuout
affeccyon
answeryng
therto
/
wyte
thou
well
thenne
that
it
is
not
of
thyn
owne
werkyng
.
ne
feynyng
of
no
wyckyd
spyryte
/
but
by
the
grace
of
the
holy
ghost
For
it
is
an
openynge
of
the
ghostly
eye
in
to
crystis
manhede
.
¶
That
the
medytacyon
of
the
passyon
of
cryst
is
with
drawen
fro
hem
that
it
is
yeuen
to
oft
sythes
for
dyues
causes
/
Caplm
xxxvi
THis
maner
of
medytacyon
a
man
hathe
not
alway
whan
he
wolde
/
but
whan
our
lorde
wyll
yeue
it
/
Unto
some
men
and
wymmen
he
yeuyth
it
all
theyr
lyfe
tyme
by
sythes
whan
he
vysyteth
hem
/
As
so
me
men
arne
so
tender
in
her
affeccyon
that
whan
they
here
men
speke
/
or
elles
that
they
thynken
of
his
precyous
passyon
.
her
hertes
melten
in
deuocyon
/
And
arne
fedde
and
comforted
ayenst
all
maner
temptacyons
of
the
enmye
/
And
y●
is
a
grete
yeft
of
god
/
To
some
men
he
yeueth
it
fyrst
plenteuously
/
&
afterwarde
he
withdraweth
it
for
dyuers
causes
.
Other
yf
a
man
wexe
prowde
of
it
in
his
owne
syghte
/
or
for
some
other
synne
/
by
the
whiche
he
makyth
hymself
vnable
for
to
receyue
y●
grace
/
Or
elles
our
lorde
withdrawith
it
/
&
al
other
deuocyons
somtyme
fro
a
man
or
a
woman
/
for
he
wyll
suffre
hym
to
be
assayd
by
temptacyons
of
his
enmye
/
And
so
wyl
he
dyspose
a
man
for
to
knowe
and
fele
hymself
more
ghostly
/
For
he
sayd
soo
hymself
to
hys
dyscyples
/
Expedit
vobis
vt
ego
vadam
/
Si
enim
non
abiero
:
¶
Of
dyuers
temptacyons
of
the
fende
.
Caplm
xxxvii
NEuertheles
it
behouyth
a
man
to
suffre
many
temptacyons
fyrst
/
And
thyse
temptacyons
fallen
oftsythes
to
some
men
&
wymmen
after
whan
comforte
is
withdrawen
/
vpon
dyuers
maners
by
malyce
of
the
enmye
/
As
thus
/
whan
the
deuyl
perceyuethe
deuocyon
moche
withdrawen
.
that
the
soule
is
lefte
as
it
were
nakyd
for
a
tyme
/
thenne
sendeth
he
to
some
men
temptacyons
of
lechery
of
glotenye
.
so
hote
&
so
brennynge
/
that
hem
shall
thynke
that
they
felyd
neuer
none
soo
greuous
in
al
her
lyfe
tyme
before
whan
they
yaaf
hem
moost
to
synne
.
In
so
moche
that
they
shal
thynke
it
impassyble
for
to
stonde
longe
and
suffre
that
they
ne
shal
nedes
falle
but
they
haue
helpe
/
and
therfore
haue
they
thenne
moche
sorowe
/
both
for
lackyng
of
comforte
and
deuocyon
whiche
they
were
wonte
to
haue
/
And
they
haue
moche
drede
of
fallyng
fro
god
by
suche
open
synnes
/
And
al
this
werketh
the
deuyl
at
the
suffraunce
of
god
for
to
doon
hem
forthynke
her
good
purpoos
&
tourne
ayen
to
synne
as
they
were
wonte
to
do
/
But
who
so
wyl
abide
a
whyle
and
suffer
a
lytyl
payne
/
and
not
tourne
ayene
to
synne
for
noo
thynge
the
honde
of
our
lorde
is
full
nere
/
and
helpyth
ryght
soone
.
For
he
kepyth
hym
ful
sykerly
/
and
the
man
wote
not
how
as
the
prophete
dauid
sayth
in
the
persone
of
our
lorde
.
Cum
ipso
sum
in
tribulacyone
.
¶
Of
dyuers
remedyes
ayenst
temptacyons
of
the
fende
/
Caplm
xxxviii
.
REmedye
to
suche
men
&
wymmen
y●
arne
thus
traueyled
.
or
ony
otherwyse
.
may
be
this
/
Fyrst
that
they
wyl
put
al
her
trust
in
our
lorde
Ihu
cryst
/
and
brynge
to
mynde
often
his
passyon
:
and
the
paynes
y●
he
suffred
for
vs
/
and
that
they
thenne
trowe
stedfastly
that
al
sorowes
&
traueyle
that
they
suffre
in
suche
temptacyons
/
whiche
to
an
vncunnyng
man
semyth
a
forsakynge
/
of
god
/
That
it
is
no
repreuynge
ne
no
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
wyl
suffre
a
whyle
/
and
stonde
fast
that
they
torne
not
ayene
wylfully
to
synne
/
Another
remedye
is
.
that
they
drede
not
ne
charge
not
as
for
a
synne
.
ne
sette
not
at
hert
suche
malycyous
styrynges
of
dyspeyre
or
of
blasphemye
or
of
the
sacrament
.
or
ony
suche
other
that
were
vgly
for
to
here
/
For
the
felynge
of
thyse
temptacyons
fyleth
the
soule
no
more
than
yf
they
herde
an
hounde
berke
.
or
a
flee
byte
/
They
taryen
the
soule
/
but
they
apeyre
not
the
soule
yf
a
man
wyldyspyse
hem
.
and
set
hem
at
nought
/
For
it
is
not
good
for
to
stryue
with
hem
for
to
put
hem
out
by
maystry
/
For
the
more
that
they
stryue
with
suche
thoughtes
.
the
more
they
cleue
to
hem
/
And
therfore
they
shallen
as
moche
as
they
maye
drawe
out
the
thoughte
fro
hem
/
and
sette
it
to
some
other
ocupacyon
/
And
yet
yf
they
wyl
euer
hange
vpon
hem
/
then
it
is
gode
to
hem
that
they
be
not
angri
ne
heuy
to
fele
hem
/
but
with
a
gode
trust
in
god
bere
hem
as
it
were
a
bodely
payne
&
a
scourge
of
our
lorde
for
clensynge
of
her
synnes
.
as
longe
as
he
wyl
for
his
loue
/
as
he
was
scourged
&
bare
the
crosse
for
her
loue
/
And
ouer
this
it
is
gode
to
hem
for
to
shew
her
hertes
to
some
wyse
man
in
the
beginnyng
before
they
ben
roted
in
the
here
/
&
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
myght
lyghtly
brynge
a
symple
soule
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
lorde
saythe
thus
by
his
prophete
/
In
modico
dereliquite
.
¶
How
that
god
hem
that
he
choseth
he
suffrth
to
be
taryed
&
tempted
and
after
warde
comforteth
hem
&
stableth
hem
in
grace
/
Caplm
xxxix
.
ANd
also
in
confort
of
suche
men
that
they
shold
not
dyspeyre
in
temptacyon
.
¶
That
a
man
sholde
not
yeue
hym
to
ydlenes
ne
lightly
leue
the
grace
that
is
yeuen
hym
of
god
.
Caplm
xl
AFter
this
whan
thou
art
escaped
suche
temptacyons
or
elles
our
lorde
hath
so
kept
the
as
he
doth
many
by
his
mercy
that
thou
hast
not
be
taryed
moche
with
none
suche
/
Then
it
is
good
to
the
that
thou
tourne
not
thy
reste
in
to
ydylnesse
For
there
is
many
a
man
y●
takyth
rest
vpon
hym
to
sone
.
But
thou
shalt
yf
thou
wylte
begynne
a
newe
game
&
a
newe
traueyle
/
And
that
is
for
to
entre
within
in
to
thyn
owne
soule
by
medytacion
for
to
knowe
what
it
is
/
And
by
the
knowyng
therof
to
come
to
the
ghostly
knowynge
of
god
/
For
saynte
austyn
sayth
/
¶
That
a
man
sholde
knowe
the
mesure
of
his
gyft
that
he
maye
desyre
and
take
a
better
whan
god
wyl
gyue
it
/
Caplm
xli
OUr
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
felynge
/
We
mow
euer
desyre
the
best
.
but
we
mow
not
euer
werke
the
beste
.
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
wyl
not
space
for
werynes
tyl
he
haue
goten
it
.
Ryght
so
it
is
ghostly
.
who
so
hath
grace
be
it
neuer
so
lytyll
.
and
leuyth
wylfully
the
werkynge
therof
.
and
makyth
hymself
to
traueyle
in
a nother
whiche
he
hath
not
yet
.
oonly
for
he
seeth
or
hereth
that
other
men
dyde
so
.
sothly
he
may
renne
a
whyle
tyl
he
be
wery
.
And
thenne
shal
he
tourne
home
ayen
.
And
but
he
be
ware
.
he
may
hurte
his
fete
by
some
fantasyes
or
that
he
come
home
But
he
that
werketh
in
suche
grace
as
he
hath
.
And
desyreth
by
prayer
mekely
&
lastyngly
after
more
.
And
after
felyth
hys
hert
styred
for
to
folowe
the
grace
whiche
he
desyred
.
he
maye
sykerly
ren
yf
he
kepe
mekenes
/
And
therfore
desyre
of
god
as
moche
as
thou
maye
/
without
mesure
of
dyscrecyon
of
all
that
longeth
to
his
loue
or
to
heuen
blysse
/
For
who
soo
can
moost
desyre
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
/
Unusquisque
habet
domum
suum
a
deo
.
¶
That
a
man
sholde
traueyle
to
knowe
his
owne
soule
and
the
myghtes
therof
/
and
breke
downe
the
grounde
of
synne
therin
/
Caplm
xlii
NEuertheles
there
is
one
werke
whiche
is
nedeful
&
spedeful
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
knowe
his
owne
soule
/
and
the
myghtes
therof
/
The
fayrnes
and
the
foulnes
of
it
/
In
this
inwarde
beholdynge
thou
shalt
mowe
see
the
worshyp
&
the
dygnyte
whiche
it
sholde
haue
by
kynde
of
the
fyrst
makynge
/
and
thou
shalt
see
the
wretchydnes
and
the
myscheyf
whiche
thou
art
falle
in
for
synne
And
of
this
syght
shal
come
a
desyre
with
grete
longyng
in
thyn
herte
for
to
recouer
ayen
y●
dygnyte
&
worshyp
whiche
thou
hast
loste
/
Also
thou
shalt
fele
a
lothynge
&
a
grysyng
of
thyself
with
a
grete
wyl
for
to
destroy
&
bere
downe
thy self
and
al
thynges
that
letten
the
fro
that
dygnyte
and
that
Ioye
/
This
is
a
ghostly
traueyle
harde
and
sharpe
in
the
begynnynge
who
so
wyll
quyckely
traueyle
ther
in
/
For
it
is
a
traueyle
in
the
soule
ayenste
the
grounde
of
al
synnes
lytyl
and
moche
.
whiche
grounde
is
nought
elles
but
a
fals
mysruled
loue
of
man
to
hymselfe
/
Out
of
this
loue
as
saynt
austen
sayth
spryngeth
all
maner
of
synne
dedely
and
venyal
.
And
sothly
vntyl
this
grounde
be
wel
ransaken
and
depe
doluyn
/
and
as
it
were
nere
dryed
vp
by
outcastyng
of
al
flesshly
and
worldly
dredes
and
loues
/
a
soule
maye
neuer
fele
ghostly
the
brennynge
loue
of
Ihesu
cryst
/
ne
haue
the
homlynes
of
his
gracyous
presence
/
ne
haue
clere
syght
of
ghostly
thynges
by
lyght
of
vnderstondynge
/
This
is
the
traueyle
that
a
man
behoueth
to
drawe
his
herte
and
his
mynde
fro
the
flesshly
loue
and
the
lykynge
of
al
erthly
creatures
/
fro
vayne
thoughtes
and
fro
flesshly
ymagynacyons
.
And
out
fro
the
loue
and
the
vycyous
felynge
of
hymself
/
that
the
soule
shal
mowe
noo
rest
fynde
in
no
flesshly
thoughtes
/
ne
erthly
affeccyon
/
Thenne
in
as
moche
as
the
soule
maye
not
fynde
his
gholy
rest
in
the
loue
and
in
the
syght
of
Ihesu
Cryst
/
it
behouyth
nedelynges
to
sustre
payne
/
Thys
traueylle
is
somdelyche
strayte
and
narowe
/
And
neuertheles
I
hope
it
is
the
way
whiche
cryst
teched
to
hem
y●
wolde
he
his
perfy●e
louers
in
the
gospel
sayeng
thus
/
Contēd●ie
i●trare
per
angustam
portam
/
qm
a●●a
est
via
que
ducit
ad
vitam
.
¶
How
a
man
shall
knowe
the
wretchydnes
and
the
worshyp
of
his
soule
that
it
had
fyrste
of
/
And
what
wretchydnes
and
myscheyf
it
is
falle
in
for
synne
/
Capitulum
/
xliii
THe
soule
of
a
man
is
a
lyf
made
of
thre
myghtes
mynde
reason
&
wyl
.
to
the
ymage
&
the
lyknes
of
the
blessyd
trynyte
/
In
as
moche
as
the
mynde
was
made
myghty
&
stedfast
by
the
vertue
of
the
fader
almyghtydod
.
for
to
holde
hym
without
foryetyng
.
distractynge
or
lettyng
of
ony
creature
/
And
so
it
hath
lyknes
of
the
fader
/
The
reason
was
made
bryght
and
clere
without
errour
or
derknes
as
perfectly
as
a
soule
in
a
body
vngloryfyed
myght
haue
.
And
so
it
hath
the
lyknes
of
the
sonne
/
whiche
is
endles
wysdom
/
And
the
loue
&
the
wyl
was
made
clene
brennynge
in
to
god
without
bestly
loue
of
the
flesshe
of
ony
creature
by
the
souereyne
goodnes
of
god
&
the
holy
ghost
/
And
so
it
hath
the
lyknes
of
the
holy
ghost
.
whiche
is
blessyd
loue
/
so
that
a
mannes
soule
whiche
may
be
called
a
made
trinyte
was
fulfylled
in
mynde
:
syght
&
loue
of
the
vnmade
most
blessyd
trynyte
whiche
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
fyrst
synne
of
man
.
But
whan
adam
synned
chesynge
loue
&
delyte
in
hymself
&
in
creatures
/
he
lost
al
his
worship
&
his
dignyte
.
and
thou
also
in
hym
.
&
fel
fro
the
blessyd
trinyte
in
to
a
fowle
derke
wretchyd
trinyte
.
that
is
in
to
the
foryetynge
of
god
/
and
vnknowynge
of
hym
/
and
in
to
a
bestly
lykynge
of
hymself
/
And
the
skylfully
/
For
as
dauid
layth
in
the
sawter
/
Homo
cum
in
honore
esset
non
intellexit
:
¶
How
euery
man
may
be
saued
by
the
passyon
of
cryst
be
he
neuer
so
wretched
.
Caplm
xliiii
ANd
therfore
yf
thou
thynke
that
I
haue
here
before
spoken
to
hye
to
the.
for
thou
mayst
not
take
it
ne
fulfylle
it
as
I
haue
sayd
or
shal
say
.
I
wyl
now
fal
downe
to
the
as
lowe
as
thou
wyl
for
my
profyte
as
wel
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
.
&
aske
on̄●●
saluacyon
by
vertue
of
this
precyous
passyon
mekely
&
trustly
.
&
without
dout
thou
shal
haue
it
.
And
for
this
oryginal
syn
&
al
other
thou
shalt
he
saaf
ye
&
thou
shal
be
saaf
as
an
anker
incluse
/
&
not
oonly
thou
.
but
al
crysten
soules
whiche
trusten
vpon
his
passion
&
meken
hemself
.
knowlegyng
her
wretchydnes
:
askyng
mercy
&
foryeuenes
&
the
fruyt
of
this
precyous
passyon
only
.
lowyng
hemself
to
the
sacramentes
of
holy
chyrche
though
it
beso
that
they
haue
ben
encombred
with
synne
al
her
lyftyme
/
&
ne●er
had
felynge
of
ghostly
●auour
or
swetnes
or
ghostly
knowyng
of
god
:
.
they
shallen
in
this
fayth
&
in
her
good
wyl
by
vertue
of
this
precious
passion
of
our
lorde
Ihu
cryst
be
saaf
&
come
to
the
blysse
of
heuen
.
Al
this
knowest
thou
wel
.
but
yet
it
lyketh
me
for
to
say
it
Se
here
y●
endles
mercy
of
our
lord
how
low
he
falleth
to
y●
&
to
me
&
to
al
synful
caytyfs
.
Then
aske
mercy
&
haue
it
/
Thus
sayd
y●
prophete
in
the
persone
of
our
lorde
.
Omnis
enim
quicumque
inuocauerit
nomen
dūi
.
¶
That
a
man
sholde
be
besye
to
reken
ayen
his
worthynes
/
and
reforme
ayen
in
hym
the
ymage
of
the
tryni●e
Capitulum
.
xlv
NEuertheles
thoughe
this
be
sothe
of
the
endles
mercy
of
god
vnto
the
&
to
me
&
to
al
mankynde
we
shal
not
therfore
in
trust
of
this
be
the
more
recheles
wylfully
in
our
lyuynge
/
but
the
more
besye
for
to
pleyse
hym
/
namly
nowe
sythen
we
are
restored
ayen
in
hope
by
the
passyon
of
our
lorde
to
the
dygnite
&
the
blysse
whiche
we
had
lost
by
adams
synne
.
And
though
we
might
neuer
gete
it
fully
here
/
yet
we
sholde
desyre
that
we
myght
recouer
here
lyuynge
a
fygure
&
a
lyknes
of
the
dygnytee
that
our
soule
myght
be
refourmed
as
it
were
in
a
shadowe
by
grace
to
the
ymage
of
the
trinyte
/
whiche
we
had
by
kynde
.
&
after
shal
haue
fully
in
blysse
/
for
that
is
the
lyfe
whiche
is
very
contemplatyf
vnto
begyn
here
in
that
felynge
of
loue
.
&
ghostly
knowyng
of
god
by
openynge
of
the
ghostly
eye
whiche
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
contemplatyf
/
&
sayd
thus
of
her
Maria
optimam
partem
elegit
qui
non
auferetur
ab
ea
.
¶
How
Ihesu
shal
be
sought
desyred
/
&
founde
.
Caplm
xlvi
SEke
then
that
thou
hast
lost
that
thou
myght
finde
it
/
wel
I
wote
who
so
myght
ones
haue
an
inwarde
syght
a
lytyl
of
that
dygnytee
&
that
ghostly
fayrnes
whiche
a
soule
had
by
kynde
.
and
shal
haue
by
grace
/
he
sholde
lothe
&
dyspyse
in
his
hert
al
the
blysse
.
the
lykynge
.
&
the
fayrnes
of
this
worlde
as
the
stynche
of
a
cary
on
.
and
he
shal
neuer
haue
wyl
for
to
doo
other
dede
nyght
&
day
sauynge
the
freylte
and
the
bare
nede
of
the
bodely
kynde
but
besyre
mourne
.
&
praye
and
seke
how
he
myght
come
ayen
therto
/
Neuertheles
in
as
moche
as
thou
haste
not
yet
seen
what
it
is
fully
/
For
thy
ghostly
eye
is
not
yet
openyd
/
I
shall
telle
the
oone
worde
for
al
the
whiche
thou
shalt
seke
desyre
and
fynde
it
.
for
in
that
one
worde
is
al
that
thou
hast
lost
/
This
worde
is
Ihesu
/
I
meane
not
this
worde
Ihesu
paynted
vpon
a
walle
/
or
wrytten
by
letters
on
the
boke
/
or
fourmyd
by
lyppes
in
sounde
of
the
mowthe
/
or
feyned
in
thy
herte
by
traueyle
of
thy
mynde
/
For
in
thys
maner
wyse
maye
a
man
oute
of
charyte
fynde
hym
.
But
I
meane
Ihesu
cryst
that
blessyd
persone
god
and
man
sonne
of
vyrgyn
mary
.
whom
this
name
betokenith
that
is
al
goodnes
.
endles
wisdom
/
loue
/
and
swetnes
.
thy
Ioy
.
thy
worshyp
.
and
thyn
euerlastyng
blysse
thy
god
:
thy
lorde
.
and
thy
saluacyon
/
Thenne
yf
it
be
so
thou
sele●t
a
grete
desyre
in
thyn
hert
to
Ihesu
.
eyther
by
mynde
of
this
name
Ihesu
.
or
by
mynde
and
sayeng
of
ony
other
worde
/
or
in
prayer
.
or
in
ony
dede
y●
thou
doost
/
whiche
desyre
is
somoche
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
thyn
herte
.
Then
sechest
thou
wel
thy
lorde
Ihesu
And
whan
thou
felyst
this
desyre
to
god
/
to
Ihesu
.
al
is
one
holpen
and
comforted
by
a
ghostly
myghte
/
in
somoche
that
it
is
tourned
in
to
loue
&
affeccion
ghostely
sauour
&
swetnes
/
In
to
lyght
and
knowynge
of
sothfastnes
/
so
moche
that
for
the
tyme
the
poynt
of
thy
thought
is
set
vpon
no
thynge
that
is
made
/
Ne
is
felyth
no
styrynge
of
vayn
glory
ne
of
itselfe
nother
/
ne
none
other
euyl
affeccyon
/
for
they
mow
not
appere
that
tyme
/
But
only
is
enclosed
:
rested
.
softed
.
enoynted
in
Ihesu
/
thenne
hast
thou
somwhat
of
Ihesu
.
Not
hym
as
he
is
.
but
a
shadowe
of
hym
.
For
the
better
that
thou
fyndest
hym
/
the
more
shalt
thou
desyre
hym
/
Then
by
what
maner
prayer
or
medytacyon
or
occupacyon
that
thou
maye
haue
grettest
&
clennest
desyre
to
hym
/
&
haue
moost
felyng
of
him
by
the
ocupacyon
thou
sechest
hym
best
&
best
fyndest
hym
Therfore
yf
it
come
to
my
mynde
/
as
it
were
askynge
what
hast
thou
loste
/
&
what
sechest
thou
Lyfte
vp
thy
mynde
&
the
desyre
of
thy
hert
to
Ihu
cryst
though
thou
be
blynde
&
nought
may
see
of
his
godhede
And
say
y●
him
hast
thou
lost
/
&
hym
wolde
thou
haue
.
&
no
thynge
but
hym
/
to
be
with
hym
where
he
is
/
None
other
Ioye
none
other
blysse
in
heuen
ne
in
erth
but
hym
/
And
though
it
be
so
that
thou
fele
hym
in
deuocyon
or
in
knowyng
.
or
in
ony
other
yefte
what
y●
it
be
/
rest
not
there
as
thoughe
thou
had
dest
fully
founde
Ihesu
.
But
for
yete
y●
.
y●
thou
hast
founde
/
And
alway
by
desyryng
after
Ihesu
more
&
more
for
to
fynde
hym
better
/
as
thoughe
thou
haddest
ryght
nought
founde
in
hym
/
for
wyte
thou
wel
what
that
thou
felyst
of
hym
:
be
it
neuer
so
moche
.
ye
though
thou
were
rauysshed
in
to
the
thyrde
heuen
with
poul
/
yet
hast
thou
not
founde
Ihesu
as
he
is
in
his
Ioye
/
Know
thou
or
fele
thou
neuer
so
moche
of
hym
/
he
is
yet
aboue
it
/
&
therfore
yf
thou
wol
fully
fynde
hym
as
he
is
in
the
blysse
of
louyng
cease
thou
neuer
whyle
thou
lyuest
/
ne
of
ghostly
desyrynge
/
¶
What
profyte
it
is
to
haue
the
desyre
of
Ihesu
Caplm
xlvii
SOthly
I
had
leuer
fele
&
haue
a
sothfast
desyre
&
a
clene
in
myn
hert
to
my
lorde
Ihesu
crist
.
though
I
see
ryght
lytyll
of
hym
with
my
ghostly
eye
than
●or
to
haue
without
this
desyre
al
●odely
penaunce
of
all
men
lyuing
/
al
vysyons
or
reuelacyons
of
aungel
sapperyng
.
songes
&
sowninges
.
sauours
&
smellinges
bren̄inges
.
&
ony
lykynges
or
bodely
felynges
/
And
shortly
for
to
say
.
or
al
the
Ioy
of
heuen
&
of
erthe
whiche
I
myght
haue
without
this
desyre
to
my
lorde
Ihu
.
Dauyd
the
prophete
felte
as
I
saye
as
I
vnderstonde
whan
he
sayd
thus
.
¶
Where
&
with
what
thynge
Ihu
shal
be
sought
&
founde
Caplm
xlviii
SEke
then
Ihu
whom
thou
hast
lost
/
He
wyl
be
sought
/
&
he
may
then
somwhat
by
founden
.
for
he
sayth
hymself
/
Omnes
qui
querit
inueniet
.
Euery
man
y●
sechyth
shal
fynde
/
The
sekyng
is
traueylous
.
but
the
fyndyng
is
blysful
/
Do
therfore
after
the
counseylle
of
the
wyse
man
yf
thou
wyl
fynde
him
/
Si
quesieris
quasi
pecuniam
sapienciam
&
sicut
thesaurum
effoderis
illam
:
¶
Where
Ihesu
is
loste
and
founden
ayen
thorugh
his
mercy
/
Caplm
xlix
SEe
now
then
the
curtesye
and
the
mercy
of
Ihu
thou
hast
lost
hym
▪
but
where
/
Sothly
in
thy
hous
/
that
is
in
thy
soule
.
That
is
to
saye
/
yf
thou
haddest
lost
al
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
so
he
is
in
thy
soule
/
&
neuer
shall
be
lost
out
of
it
/
Neuertheles
thou
art
neuer
the
nerer
to
hym
tyl
thou
haue
founde
hym
/
He
is
in
the
thoughe
he
be
lost
fro
the
/
But
thou
arte
not
in
hym
tyl
thou
haue
founde
hym
/
Thenne
was
this
his
mercy
that
he
wolde
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
thought
in
to
thyn
owne
soule
where
he
is
hydde
.
as
the
prophete
sayth
/
Ueretues
deus
absconditus
.
Sothly
lorde
thou
art
an
hydde
god
/
&
leche
hym
there
.
Thus
sayth
hymselfe
in
the
gospel
/
Simile
est
regnum
relorum
thesauro
abscondito
in
agro
.
¶
What
letteth
a
man
to
here
&
see
Ihesu
wythin
hymselfe
/
Caplm
L
NEuertheles
I
hope
better
that
thou
slepest
ofter
to
hym
than
he
doth
to
the
/
For
he
callyth
the
full
ofte
with
his
swete
pryue
voys
/
&
styreth
thyn
hert
ful
stylly
y●
thou
sholdest
leue
al
other
Ianglyng
of
al
other
vanytes
in
thy
soule
/
&
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
&
see
and
bowe
thyn
ere
to
me
.
and
foryete
the
folke
of
thy
worldly
thoughtes
.
and
the
hous
of
thy
flesshly
and
kyndely
affeccyons
/
Lo
here
may
thou
see
how
our
lorde
callyth
y●
&
al
other
whiche
wyl
herken
to
hym
/
what
lettyth
the
then
that
thou
may
nother
see
hym
ne
here
hym
/
Sothly
there
is
so
moche
dynne
and
cryenge
in
thyn
herte
of
vayne
thoughtes
and
flesshly
desyres
that
thou
may
nother
here
hym
ne
see
hym
/
Therfore
put
awaye
vnrestfull
dynne
.
and
breke
the
loue
of
synne
&
of
vanytee
/
and
brynge
in
to
thyn
hert
loue
of
vertues
&
ful
charite
.
and
then
shalt
thou
here
thy
lorde
speke
to
the.
¶
That
mekenes
&
charyte
been
the
specyallyuerey
of
Ihu
thrugh
the
whiche
mannes
soule
is
refourmed
to
the
lyknes
of
hym
/
Caplm
li
AS
longe
as
Ihu
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
lyknes
/
that
is
in
mekenes
and
charyte
/
the
whiche
arne
his
lyuereys
And
then
wyl
he
homelyche
knowe
the
/
and
shewe
to
the
his
pryuytees
/
Thus
sayd
he
hymself
to
hys
dyscyples
¶
HOw
a
man
shal
fynde
the
grounde
of
synne
within
hymselfe
/
Caplm
lii
NOw
hast
thou
herde
a
lytyl
what
thy
soule
is
.
&
what
worshyp
it
had
/
and
how
thou
lost
it
/
And
also
I
haue
tolde
the
that
this
worshyp
myght
by
grace
&
besye
traueyle
somwhat
be
recouered
ayen
in
partie
of
felynge
/
Now
shall
I
telle
febly
as
I
can
how
thou
shalte
mowe
entre
in
to
thyself
for
to
se
the
grounde
of
synne
.
and
for
to
destroye
it
as
mache
as
thou
maye
/
&
so
shal
thou
mow
recouer
a
parte
of
the
dignite
/
Thou
shalt
cease
for
a
tyme
fro
all
bodely
werkes
.
fro
al
outwarde
besynes
as
thou
may
wel
/
Then
shalt
thou
drawe
in
to
thyselfe
thy
thought
fro
thy
bodely
wyttes
/
y●
thou
take
no
kepe
what
thou
herest
or
seest
or
felest
/
so
that
the
poynt
of
thyn
hert
be
not
fyched
on
hem
.
And
after
this
drawe
in
nerer
thy
thoughte
fro
all
maner
ymagynynge
yf
thou
maye
fro
all
bodely
thynge
/
and
fro
all
thoughtes
of
thy
hodely
dedes
before
done
.
or
of
other
mennes
dedes
/
This
is
lytyll
maystry
for
to
doo
whan
thou
hast
deuocyon
/
But
thou
shalt
do
thus
whan
thou
hast
deuocyon
/
For
then
it
is
ryght
moche
the
harder
/
●nd
set
thyne
entent
and
thy
ful
purpoos
as
thou
woldest
not
seche
ne
fele
ne
fynde
but
oonly
the
grace
&
the
ghostly
presence
of
Ihesu
/
This
is
traueyllous
/
for
vayne
thoughtes
wyllen
prees
in
to
thyne
herte
thycke
for
to
drawe
thy
thoughte
downe
to
hem
/
And
yf
thou
doo
thus
thou
shalte
fynde
somwhat
not
Ihesu
whom
thou
sekest
but
only
a
nakyd
mynde
of
his
name
.
what
then
:
Sothly
but
thus
thou
shalt
synde
a
derke
ymage
&
a
paynful
of
thyn
owne
soule
.
whiche
hath
nother
lyght
of
knowyng
ne
felyng
of
loue
ne
lykyng
This
ymake
yf
thou
be
holde
wittely
is
al
vmbylapped
with
blacke
strikyng
clothes
of
syn
/
as
pride
.
enuye
.
re
Accidye
couetise
Glotenye
and
lecherye
/
This
is
not
the
ymage
of
Ihu
.
but
it
is
an
ymage
of
synne
/
And
saynt
poul
callyth
it
a
body
of
synne
and
a
body
of
dethe
/
This
ymage
&
thys
blacke
shadowe
thou
berest
aboute
with
the
where
soo
thou
goost
.
Out
fro
this
spryngen
many
grete
stremes
of
synne
and
smale
also
.
Ryght
as
out
of
the
ymage
of
Ihesu
.
yf
it
were
refourmed
in
the
bemes
of
ghostly
lyght
sholden
stye
vp
to
heuen
/
as
brennyng
desyres
:
clene
affeccyons
.
wyse
thoughtes
.
and
al
honestee
of
vertues
/
Ryght
so
out
of
this
ymage
spryngen
styrynges
of
pryde
.
of
enuye
.
and
of
suche
other
the
whiche
casteth
the
downe
fro
the
honestee
of
man
in
to
a
bestes
lyknes
¶
To
what
thynge
is
the
ymage
of
synne
lyke
.
&
what
it
is
in
it selfe
Caplm
liii
.
NOw
perauenture
thou
beginnest
for
to
thynke
vnto
what
thynge
this
ymage
sholde
be
lyke
/
&
therfore
that
thou
sholdest
not
long
studye
there
aboute
/
I
telle
y●
that
it
is
lyke
to
no
bodely
thynge
/
What
is
it
them
sayst
thou
Sothly
it
is
nought
.
and
that
maye
thou
fynde
yf
thou
wylte
assaye
as
I
haue
sayd
to
the.
Drawe
in
to
thyself
thy
thought
fro
all
bodely
thynges
/
and
then
shalt
thou
fynde
ryght
nought
wherin
thy
soule
maye
rest
/
This
nought
is
no
thynge
elles
but
derknes
of
conscyence
.
a
lackynge
of
loue
and
of
lyght
/
As
synne
is
nought
but
a
wantynge
of
good
/
yf
it
so
were
that
the
grounde
of
synne
were
moche
abated
&
dryed
vp
in
the
:
&
thy
soule
were
reformed
ryght
to
th
ymage
of
Ihesu
thenne
yf
thou
drewe
in
to
thyselfe
thy
herte
thou
sholdest
not
fynde
nought
/
but
thou
sholdest
fynde
Ihu
/
Not
oonly
the
naked
mynde
of
this
name
.
but
thou
sholdest
fynde
Ihu
cryst
in
conscience
redely
techyng
y●
/
Thou
sholdest
fynde
lyght
of
vnderstondynge
:
and
no
derknes
of
vncunnyng
/
Thou
sholdest
fynde
loue
and
lykyng
of
hym
and
noo
payne
of
bytternes
&
heuynes
/
But
for
thou
art
not
refourmed
therfore
whan
thy
soule
cometh
in
fro
al
bodely
thynges
.
&
fyndeth
nought
but
derkenes
&
heuynes
/
hym
thynketh
an
hundred
wynter
to
he
be
out
ayen
by
some
bodely
delyte
or
vayne
thought
/
&
that
is
no
wonder
/
For
who
so
comyth
home
vntyl
his
hous
and
fyndeth
no
thyng
therin
but
s●ynke
&
smoke
▪
and
a
chydynge
wyf
he
wolde
soone
renne
out
of
it
/
Ryght
so
thy
soule
whan
it
fyndeth
noo
comforte
in
it self
but
blacke
smoke
of
ghostly
blyndnes
/
and
grete
chydyng
of
flesshly
thoughtes
cryenge
vpon
the
that
thou
may
not
be
in
peas
/
sothly
it
is
soone
wery
tyl
it
be
out
ayen
/
This
is
the
derknes
of
conscience
/
¶
Who
so
wyl
fynde
Ihesu
hym
behouyth
abydyngly
traueyle
in
ghostly
derkenes
ayenst
the
ymage
of
synne
Capitulum
liiii
NEuertheles
in
this
derke
conscience
behoueth
the
to
swynke
and
swete
/
That
is
to
saye
/
The
behouyth
to
drawe
in
to
thyself
thy
thought
fro
al
bodely
thynges
as
moche
as
thou
may
/
And
then
whan
thou
fyndest
ryght
nought
fro
all
bodely
thynges
as
moche
as
thou
may
/
And
then
whan
thou
fyndest
ryght
nought
but
sorowe
&
payne
.
and
blyndnes
in
this
derknes
/
yf
thou
wyl
fynde
Ihesu
the
payne
of
this
derke
conscyence
the
behouyth
suffre
.
and
abyde
a
while
therin
.
And
here
the
behouyth
to
be
waar
that
thou
take
Ihesu
cryste
in
thy
thought
ayenst
this
eche
derkenes
in
thy
mynde
/
And
by
besye
prayer
and
feruent
desyre
to
god
/
Not
syttynge
the
poyne
of
thy
thought
in
that
forsayd
nought
/
but
in
Ihesu
cryste
whiche
thou
desyrest
/
Thynke
styfly
on
the
passyon
and
on
his
meknes
&
thorugh
myght
of
hym
tthou
shalt
aryse
/
Do
as
thou
woldest
bere
it
downe
&
go
thrugh
it
.
Thou
shalt
agryse
&
lothe
this
derknes
and
this
nought
ryght
as
the
deuyl
:
&
thou
shal●
despyse
it
and
al
to
breste
it
/
For
al
within
this
nought
is
Ihu
hydde
in
his
Ioy
whom
thou
may
not
fynde
by
thy
sechyng
/
but
yf
thou
passe
the
derknes
of
conscyence
.
This
is
the
ghostly
traueyle
the
I
speke
of
/
And
thys
traueyle
is
cause
of
al
this
wrytyng
.
for
to
styre
that
therto
yf
thou
fele
grace
/
This
derkenes
of
conscyence
and
this
nought
that
I
speke
of
is
the
ymage
of
the
fyrst
adam
Saynt
poul
knewe
it
wel
/
for
he
sayd
thus
of
it
/
Sicut
portauimus
ymaginem
terreni
hominis
.
¶
What
is
propyrly
the
ymage
of
synne
/
&
what
comyth
out
therof
/
Caplm.
.
lv
NOw
haue
I
tolde
the
a
lytyl
of
this
ymage
how
it
is
nought
/
neuertheles
yf
it
be
fer
fro
thy
knowynge
how
it
myght
be
an
ymage
/
for
nought
is
but
nought
▪
but
so
myght
thou
not
lyghtly
vnderstonde
it
.
I
shal
telle
the
more
openly
of
this
ymage
as
me
thynketh
This
ymage
is
a
fals
mysruled
loue
vnto
thyself
Out
fro
this
comen
al
maner
of
synnes
by
seuen
Ryuers
whiche
arne
thyse
/
Pryde
.
Enuye
Ire
.
Accidie
.
couetyse
.
glotenye
.
&
lecherie
.
Lo
this
is
somwhat
that
thou
may
fele
/
By
one
of
thyse
ryuers
renneth
out
al
maner
of
syn
&
putteth
the
out
of
charyte
yf
it
be
dedely
synne
/
or
it
letteth
the
feruour
of
charyte
yf
it
be
venial
Now
may
thou
grope
that
this
ymage
is
not
nought
/
but
it
is
moche
of
bad
for
it
is
a
grete
spekyng
of
loue
vnto
thyself
with
suche
vii
.
ryuers
as
I
haue
sayd
/
But
now
sayst
thou
howe
may
this
be
soth
/
I
haue
forsaken
the
worlde
/
&
I
am
stoken
in
an
house
/
I
medle
with
no
man
/
I
chyde
not
/
I
stryue
not
/
I
neyther
by
ne
selle
/
I
ne
haue
no
worldly
besynes
but
by
the
mercy
of
god
I
kepe
me
chaste
&
with
holde
me
fro
delytes
/
And
ouer
this
I
praye
I
wake
/
I
traueyle
bodely
&
ghostly
as
I
maye
/
How
sholde
then
this
ymage
be
soo
moche
in
me
as
thou
spekest
of
/
As
to
this
I
answere
&
graunt
to
the
/
that
I
hope
thou
doost
al
thyse
werkes
&
moo
therto
.
&
yet
maye
it
be
soth
as
I
saye
.
Thou
art
besye
vpon
thy
myght
for
to
stop
the
ryuers
with
outen
/
but
the
spryng
within
on
happe
thou
leuest
hole
/
Thou
art
lyke
to
a
man
the
whyche
had
in
his
yerde
a
stinkyng
wel
with
many
ren̄ynges
fro
it
.
He
yede
&
he
stopped
the
renninges
&
left
the
spryng
hole
/
&
wende
al
had
be
syker
/
but
the
water
sprange
vp
at
the
grounde
of
the
welle
/
&
stode
styl
somoche
y●
it
corrupted
al
the
fayrnes
of
his
garden
/
&
yet
renneth
no
water
out
/
Ryght
so
maye
it
be
with
the
/
If
it
be
so
that
thou
hast
by
grace
stopped
y●
ryuers
of
this
ymage
withoute
/
so
moche
it
is
wel
/
but
beware
of
the
sprynge
within
/
Sothly
but
yf
thou
stoppe
&
clense
that
as
moche
as
thou
may
it
wyl
corrupte
al
y●
floures
of
the
garden
of
thy
soule
/
shewe
the
neuer
so
fayre
outwarde
in
syght
of
men
.
But
now
sayst
thou
/
wherby
shal
I
knowe
that
the
grounde
is
stopped
/
yf
I
traueylle
aboute
it
/
As
vnto
this
I
shal
telle
by
assaye
how
thou
shalt
knowe
this
ymage
yf
it
be
in
the
/
&
how
moche
it
is
in
the
/
and
therby
shalte
thou
wytte
howe
moche
it
is
stopped
and
how
lytyl
also
in
the
/
And
asmoche
as
pryde
is
the
pryncipal
Ryner
I
shal
telle
y●
therof
fyrst
/
¶
What
pryde
is
.
And
whan
it
is
syn
.
Caplm
lvi
PRyde
is
not
elles
as
clerkes
sayen
but
loue
of
thyne
owne
excellence
.
that
is
of
thyn
owne
worhyp
/
Then
the
more
thou
louest
&
lykest
in
thyn
owne
worshyp
.
the
more
is
the
pryde
\
&
soo
the
more
is
the
ymage
in
that
/
If
thou
fele
in
thyn
herte
a
styryng
of
pryde
/
thou
that
arte
holyer
.
wyser
better
and
more
vertuous
than
a nother
is
/
the
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
thought
of
thyselfe
whiche
sheweth
to
thy
syght
of
thy
soule
an
excellence
&
an
ouerpassynge
of
other
men
or
wymmen
/
and
of
this
styryng
thou
felyst
loue
&
delyte
&
vayne
plesyng
in
thy self
that
thou
art
so
/
this
is
a
token
that
thou
berest
this
blacke
ymage
/
whiche
yf
it
be
preue
for
mennes
eyen
.
neuertheles
it
sheweth
hym
openly
in
goddes
syght
.
But
mow
sayst
thou
that
thou
may
not
flee
suche
styringes
of
pryde
/
for
ofte
thou
felyst
hem
ayenst
thy
wyl
.
&
therfore
thou
holdest
hēno
syn
/
or
yf
they
ben
syn
they
ben
nought
but
venyal
.
As
to
this
I
saye
thus
that
the
felynge
of
thyse
styrynges
of
pryde
or
of
ony
other
the
whiche
spryngen
out
eyther
of
y●
corrupcion
of
this
fowle
ymage
or
by
incastynge
of
the
enmye
.
it
is
no
synne
in
as
moche
as
thou
felyst
hem
.
and
that
is
a
grace
&
a
pryuylege
by
vertue
of
the
passyon
of
Ihesu
cryste
graunted
to
al
crysten
men
baptyzed
in
water
&
in
the
holy
ghost
.
For
so●hly
to
Iewes
&
sarazyns
whiche
trowe
not
in
Ihesu
cryst
.
all
suche
styrynges
are
dedely
synnes
.
For
saynt
poul
sayth
.
O
m̄e
quod
non
est
exfide
pc●m̄
est
/
Al
that
is
done
withouten
trouthe
in
cryst
is
dedely
syn
/
But
we
crysten
men
haue
this
pryuylege
of
his
mercy
that
suche
felynges
are
no
synne
.
but
they
are
payne
of
the
orygynal
synne
/
Neuertheles
whan
by
neclygence
and
by
blyndenes
of
thyselfe
this
felyng
is
receyued
vnwarly
in
thy
thought
.
&
tourned
in
to
loue
&
lykynge
/
then
is
there
synne
more
or
lesse
after
the
mesure
of
the
loue
/
sometyme
venyall
/
&
somtyme
dedely
/
whan
it
is
venyall
&
whan
dedely
/
fully
can
I
not
telle
y●
/
Neuertheles
a
lytyl
I
shal
saye
as
me
thynketh
/
¶
Whan
pryde
is
dedely
synne
.
And
how
it
is
in
flesshely
lyuynge
men
dedely
synne
:
Caplm
lvii
.
THen
the
styryng
of
pryde
is
receyued
&
tourned
in
to
lykynge
somoche
that
the
herte
cheseth
it
for
a
ful
rest
&
a
ful
delyte
.
&
secheth
none
other
ende
but
oonly
lykyng
therin
/
then
is
this
pryde
dedely
syn
/
for
he
makyth
&
chesyth
this
delyte
as
his
god
without
ayen
stondyng
of
reason
&
of
wyl
&
therfore
it
is
dedely
synne
But
now
sayst
thou
/
what
fole
is
he
that
wolde
these
pryde
as
his
god
/
no
man
that
lyueth
wolde
do
so
/
As
vnto
this
I
saye
that
I
can
not
telle
the
in
specyal
who
synneth
in
pryde
dedely
/
but
in
general
I
shal
say
y●
There
is
two
maner
of
pryde
/
The
cone
is
bodely
pryde
/
the
other
is
ghostly
pryde
/
Bodely
pryde
is
of
flesshly
lyuynge
men
Ghostly
pryde
is
ypocrytes
and
heretykes
.
Thyse
thre
synne
dedely
in
pryde
/
I
meane
of
suche
a
flesshly
lyuynge
man
as
saynt
poul
spekyth
of
thus
/
Siscdm
carnem
vixeritis
moriemini
/
If
ye
lyue
after
your
flessh
ye
shal
deye
.
Then
saye
I
thus
that
a
worldely
man
whiche
loueth
&
sechyth
pryncypally
the
worshyp
of
hym self
.
and
chesyth
the
lykynge
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
worshyp
in
stede
of
his
god
As
to
this
I
saye
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
getynge
of
it
the
kepynge
and
the
sauynge
of
it
he
brekyth
the
commaundement
of
god
or
brekith
loue
&
charyte
to
his
euen
crysten
.
or
is
redy
&
in
ful
wyl
for
to
breke
it
rather
than
he
sholde
forbere
hys
worshyp
.
or
lese
it
eyther
of
his
name
or
of
his
state
or
of
fulfyllyng
of
his
wyl
:
sothly
he
synneth
dedely
/
For
he
louyth
his
worshyp
&
cheseth
it
more
than
the
loue
of
god
and
of
his
euen
crysten
/
And
neuertheles
the
man
y●
synneth
thus
dedely
he
wolde
saye
with
his
mouth
y●
he
wyl
not
chese
pryde
for
his
god
.
But
he
begyleth
hymselve
for
he
chesyth
it
by
his
dede
.
Neuertheles
a nother
worldly
man
that
louyth
worship
of
hymself
/
&
pursueth
therafter
yf
he
loue
it
not
so
moche
that
he
wolde
for
the
getyng
or
the
sauyng
of
it
do
a
dedely
synne
or
breke
charyte
to
his
euen
crysten
/
he
synneth
not
dedely
but
venyal
more
or
lesse
after
the
mesure
of
his
loue
&
his
lykynge
with
other
cyrcumstaunces
/
¶
How
pryde
in
heretykes
is
dedely
syn
/
Caplm
lviii
AN
heretyke
synneth
dedely
in
pryde
.
for
he
chesyth
his
reste
&
his
delyte
in
his
owne
opynyon
&
in
his
owne
sayeng
/
for
he
weneth
that
it
is
soch
/
whiche
opynyon
or
sayenge
is
ayenst
god
&
holy
chyrche
/
and
therfore
synneth
he
in
pryde
dedely
for
he
louyth
hymselfe
&
his
owne
wyl
&
wytte
so
moche
y●
though
it
be
openly
ayenst
the
ordynaunce
of
holy
chyrche
he
wyll
not
leue
it
but
rest
hym
therin
as
in
soch
fastnes
.
and
so
makyth
he
it
his
god
/
but
he
begyleth
hymselfe
/
For
god
and
holy
chyrche
arn
soo
onyd
and
accorded
togyder
y●
who
soo
dooth
ayenst
that
one
he
dooth
ayenste
bothe
/
And
therfore
he
that
sayth
he
loueth
god
and
kepyth
his
byddynges
/
and
dispyseth
holy
chyrche
.
and
setteth
at
nought
the
lawes
and
the
ordynaunces
of
it
made
by
y●
hede
&
the
souerayne
in
gouernaunce
of
al
crysten
men
/
he
lyeth
he
chesyth
not
god
.
but
he
chesyth
the
loue
of
hymself
contrary
to
the
loue
of
god
/
&
so
he
synneth
dedely
/
And
in
that
he
weneth
moost
to
plese
god
he
moost
dysplesyth
hym
/
for
he
is
blynde
and
wyl
not
see
/
Of
this
blyndnes
&
this
fals
restyng
of
an
heretyke
in
his
owne
felinge
spekith
the
wyse
man
thus
/
Est
via
que
videtur
homini
recta
/
et
nouissima
eius
ducunt
ad
mortem
.
¶
How
pryde
in
ypocrytes
is
dedely
syn
/
Caplm
lix
.
THe
ypocryte
also
synneth
dedely
in
pryde
/
He
is
an
ypocryte
that
cheseth
vayne
Ioye
of
hymselfe
.
as
the
rest
&
the
ful
delyte
of
herte
vpon
this
maner
of
wyse
/
whan
a
man
dooth
many
maner
of
good
dedes
bodely
&
ghostly
and
thenne
is
put
to
his
mynde
by
suggestōn
of
the
enmye
beholdyng
of
hymself
&
of
his
gode
dedes
/
Howe
good
how
holy
he
is
how
worthy
in
mennes
dome
/
&
how
hyghe
in
goddes
syght
abouen
other
men
.
he
perceyueth
this
styryng
&
receyueth
it
wylfullly
for
he
weneth
it
be
good
and
of
god
in
as
moche
as
it
is
soth
for
he
doth
thyle
gode
dedes
better
than
other
men
And
whan
it
is
receyued
thus
by
assent
of
his
wyll
as
good
yere
ryseth
of
it
alone
&
a
delyte
in
his
hert
of
hym self
that
he
so
moche
grace
hath
that
it
rauyssheth
his
mynde
out
of
al
other
thoughtes
bothe
ghostly
and
flesshly
for
the
tyme
&
settyth
it
in
vayne
Ioye
of
hymself
as
in
a
reste
of
his
herte
/
This
rauysshynge
in
ghostly
pryde
is
delectable
/
and
therfore
he
kepyth
it
holdeth
it
&
noryssheth
it
as
moche
as
he
maye
.
For
this
loue
&
vayne
delyte
he
prayeth
&
waketh
:
he
fasteth
&
wereth
the
hayre
&
dooth
other
afflyccyons
:
&
al
this
greueth
hym
but
lytyl
/
He
loueth
he
thanketh
god
somtyme
with
his
mouthe
/
&
sometyme
wryngeth
a
tere
out
of
his
eye
:
&
thenne
he
thynketh
al
saaf
ynough
/
But
sothly
al
this
is
for
loue
of
hymself
whiche
he
cheseth
&
receyueth
as
it
were
loue
&
Ioye
in
god
/
and
in
that
is
al
the
synne
/
He
chesyth
not
synne
wylfully
as
for
synne
/
but
he
chesyth
this
delyte
and
Ioye
that
he
felyth
for
god
/
as
the
reste
of
hys
soule
the
whiche
is
synne
withouten
dysplesyng
or
ayenstondyng
of
wyl
/
For
he
weneth
it
were
a
Ioye
in
god
/
&
it
is
not
so
/
and
therfore
synneth
he
dedely
Iob
sayth
thus
of
an
ypocryte
/
Gaudium
ypocrite
ad
inster
puncti
/
Si
accenderit
in
celum
superbia
eius
.
¶
How
styrynges
of
pryde
and
vaynglory
in
good
men
ben
but
venyal
synnes
/
Caplm
lx
.
NEuertheles
a
man
or
a
woman
whiche
dysposyth
hym
to
lyue
contemplatyf
/
yf
it
be
so
that
he
forsake
hymselfe
as
in
wyll
/
&
offre
hym
holy
to
god
with
a
ful
general
wyl
that
he
wolde
not
synne
in
pryde
wyttyngly
.
ne
haue
Ioye
in
hymselfe
wylfully
but
oonly
in
god
yf
he
cowde
and
myght
/
And
after
this
ful
wyl
offered
to
god
he
felyth
many
styrynges
of
vaynglory
/
&
delyteth
in
hym
for
the
tyme
for
he
perceyueth
hem
not
This
lykynge
is
but
venyal
synne
and
namly
yf
it
be
so
that
whan
he
comyth
to
hymselfe
he
repreuyth
hymself
and
ayenstondeth
this
styryng
with
dysplesyng
of
wyl
and
askyth
mercy
and
helpe
of
god
/
Thenne
the
lykng
whiche
before
was
synne
/
our
lorde
of
his
mercy
soone
forgyueth
it
/
And
yet
he
shal
haue
mede
for
his
good
traueyle
in
the
ayenstondynge
/
And
that
is
a
curtesye
of
oure
lorde
graunted
to
al
those
whiche
arne
specyally
his
seruauntes
&
more
homly
of
his
courte
/
as
are
al
those
that
for
his
loue
forsaken
in
a
good
true
wyl
al
worldly
&
al
flesshly
syn
/
&
euen
hem
holy
body
&
soule
vnto
his
seruyse
her
myght
&
her
cūuyneg
/
As
done
principally
ancres
encluse
&
true
relygous
/
the
whiche
for
the
loue
of
god
&
saluacyon
of
her
soules
entren
in
to
ony
relygyon
approued
by
holy
chyrche
/
Or
elles
yf
it
be
so
that
they
entrē
fyrst
for
a
worldly
cause
as
for
her
bodely
sustenaunce
/
or
for
some
other
suche
.
yf
they
repent
hem
&
tourne
it
in
to
a
ghostly
cause
as
for
the
seruyce
of
god
/
Thyse
as
longe
as
they
kepe
this
wyll
&
pursue
it
as
they
may
vpon
her
freelte
are
true
relygyous
/
Also
what
man
or
woman
that
he
be
in
what
degree
he
be
in
holy
chyrche
preste
clerke
or
lewde
man
/
wydowe
or
mayden
or
wyf
that
wyl
for
the
loue
of
god
&
saluacyon
of
his
soule
forsake
al
the
worshippes
&
lykynges
of
this
worlde
in
this
worlde
in
his
hert
truly
&
fully
betwyx
god
&
hym
&
al
wylful
besynes
&
erthly
thynges
to
the
bare
nede
/
And
offre
his
wyl
enteerly
for
to
be
his
sernaunt
vpon
his
myghte
by
deuoute
prayers
&
holy
thoughtes
/
with
other
gode
dedes
that
he
may
do
bodely
&
ghostly
&
kepith
his
wyl
hole
to
god
stedfastly
/
Al
thyse
arne
specyally
goddes
seruauntes
in
holy
chyrche
/
And
for
this
good
wyl
&
good
purpoos
that
they
haue
of
the
yefte
of
god
they
shall
encrese
in
grace
&
in
charyte
here
lyuynge
.
And
they
shall
haue
for
thys
specyal
wyl
a
specyal
mede
in
the
blysse
of
heuen
before
other
chosen
soules
whiche
offred
not
hooly
her
wyll
&
her
body
to
goddes
seruyce
/
neyther
openly
ne
pryuely
as
they
dyden
/
Al
thyse
whiche
I
calle
goddis
seruauntes
&
of
his
courte
more
specyall
/
yf
they
by
freelte
&
by
vncunnynge
whan
they
fele
suche
styrynges
of
vayn
glory
for
the
tyme
delyten
therin
/
&
perceyuen
it
not
for
her
reason
&
her
wytte
is
letted
by
the
lykynge
that
they
fele
that
it
may
not
see
this
styryng
.
They
syn
not
dedely
in
this
lykyng
of
vaynglory
/
For
that
wyl
that
they
haue
generally
sette
in
her
herte
before
to
plese
god
/
&
for
to
forsake
al
maner
of
syn
yf
they
knewe
it
kepyth
hem
here
in
suche
styrynges
&
in
al
other
that
comen
of
freelte
that
they
synne
not
dedely
.
And
shal
kepe
as
long
as
the
grunde
of
that
wyl
is
kept
hole
/
¶
How
dyuers
states
in
holy
chyrche
shal
haue
dyu●rs
medes
in
heuen
/
And
of
two
specyal
medes
in
heuen
.
Capitulum
/
lxi
ANd
ouer
this
I
say
more
in
comforte
of
the
&
al
other
hauyng
the
state
of
anker
incluse
.
and
al
so
by
grace
of
god
in
comforte
of
hem
all
that
enter
ony
relygyon
approued
in
holy
chyrche
/
that
al
those
that
by
the
mercy
of
our
lorde
shal
be
saaf
they
shall
haue
a
specyal
mede
&
a
singuler
worshyp
in
the
blysse
of
heuen
for
her
state
of
lyuynge
before
other
soules
that
had
not
the
state
in
holy
chyrche
though
they
ben
neuer
soo
holy
/
whiche
worshyp
is
better
than
al
the
worshyp
of
this
worlde
withouten
comparyson
/
For
yf
thou
myght
se
what
it
were
thou
woldest
not
for
the
worshyp
of
this
worlde
yf
thou
myghtest
haue
it
withouten
synne
chaunge
the
state
eyther
of
anker
or
of
relygyous
.
ne
lese
that
synguler
mede
in
the
blysse
of
heuen
/
whiche
mede
is
callyd
Accydental
mede
/
Neuertheles
that
other
men
mystake
not
thys
that
I
saye
/
Therfore
I
shal
saye
it
more
openly
/
Thou
shalte
vnderstonde
that
there
are
two
medes
in
the
blysse
of
heuen
/
whiche
our
lorde
gyuen
to
chosen
soules
/
The
tone
is
souereyne
and
pryncypall
/
As
is
louyuge
and
knowyng
of
hym
after
the
mesure
of
charyte
yeuen
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
lyuynge
in
holy
chyrche
more
or
lesse
/
after
the
quantite
&
the
mochenes
of
her
charyte
in
his
lyf
what
degre
he
be
in
.
For
he
the
most
loueth
god
in
charete
.
he
shall
haue
mooste
mede
in
the
blysse
of
heuen
/
For
he
shal
moost
loue
god
and
knowe
hym
&
that
is
the
souereyne
mede
/
And
as
for
this
mede
it
shal
falle
that
some
maner
of
man
or
woman
as
a
lorde
or
a
lady
/
knyght
/
or
squyre
/
machaunte
/
or
plough
man
.
or
what
degree
he
be
in
man
or
woman
shal
haue
more
mede
than
some
preste
/
or
frere
/
monke
/
chanon
/
or
anker
incluse
.
And
why
/
Sothly
for
he
loued
god
more
in
charyte
/
An
other
mede
there
is
/
that
is
secundary
whiche
our
lorde
gyueth
for
specyall
good
dedes
that
a
man
dooth
wylfully
ouer
that
he
is
bounden
to
/
Of
thre
dedes
pryncypal
doctours
of
holy
chyrche
maken
mynde
/
Of
marterdome
.
prechynge
.
and
manhode
/
Thyse
thre
werkes
as
for
an
excellence
in
as
moche
as
they
passen
al
other
shal
haue
specyal
mede
whiche
they
callen
aureole
.
And
that
is
nought
elles
but
a
synguler
worshyp
and
specyal
token
ordeyned
of
god
in
rewarde
of
the
specyal
dede
byfore
other
men
/
that
dyde
not
soo
ouer
the
souereyne
mede
of
loue
of
god
/
whiche
is
comyn
to
hym
and
to
al
other
/
Ryght
soo
it
is
of
al
other
specyal
good
dedes
/
the
whiche
yf
they
ben
done
sothfastly
arne
specyally
acceptable
to
the
syght
of
god
/
and
in
the
dome
of
holy
chyrche
they
arne
excellent
/
As
arne
enclosynge
of
ankers
doon
by
the
auctoryte
of
holy
chyrche
/
Also
entryng
in
to
ony
relygyon
approued
:
And
the
streyghter
that
the
relygyon
is
the
more
excellent
is
the
dede
in
the
dome
in
holy
chyrche
/
Also
after
thyse
and
byneth
thyse
the
takyng
of
the
order
of
preste
eyther
for
cure
of
mennes
soules
/
and
for
to
mynyster
the
sacramentes
of
holy
chyrche
/
Or
elles
for
synguler
deuocyon
to
pleyse
god
&
profyten
her
euen
crysten
by
the
sacryfyce
of
the
precyous
body
of
our
lorde
Ihu
cryst
/
Sothly
they
arne
specyal
dedes
.
&
excellent
openly
shewed
in
the
dome
of
holy
chyrche
/
and
in
the
syght
of
our
lorde
/
whan
they
arne
done
sothfastly
for
god
they
arne
excellent
/
and
they
shullen
haue
specyal
mede
eche
man
in
his
degree
in
the
blysse
of
heuen
/
The
state
of
bysshop
&
prelate
is
abouen
al
thyse
dedes
as
for
this
accydentall
mede
/
That
this
is
sothe
it
semyth
by
holy
wrytte
where
it
sayth
thus
in
the
prophete
Danyel
.
¶
A
shorte
stirynge
to
mekenes
and
charyte
Caplm
lxii
NOw
by
thyse
wordes
thou
maye
yf
thou
wolte
trowe
hem
/
conceyue
comforte
for
thy
degre
of
lyuyng
/
&
also
matere
of
mekenes
/
for
though
it
be
so
that
thou
shalt
haue
so
moche
mede
specyally
for
thy
state
of
liuing
if
thou
be
saaf
/
neuertheles
it
may
be
that
ther
is
many
a
wyfe
&
many
worldlyche
woman
shal
be
nerer
god
than
thou
&
more
shal
loue
god
&
better
know
hym
htan
thou
shalt
for
al
thy
state
/
And
that
ought
to
be
ashame
for
the
but
yf
thou
be
beye
for
to
gete
loue
and
charite
as
fully
&
asperfytly
as
a
worldely
man
or
woman
/
For
thou
maye
haue
as
moche
charyte
of
the
gyft
of
god
as
he
or
she
hathe
that
dwellyth
stylle
in
worldely
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
synguler
mede
&
a
worshyp
whiche
he
shal
not
haue
/
Then
yf
thou
wyl
do
wel
meke
thyselfe
&
forgete
thy
state
as
it
were
ryght
nought
For
it
is
soth
.
by
it self
it
is
ryght
nought
/
And
the
thy
desyre
be
&
thy
besines
for
to
destroye
synnes
/
&
for
to
gete
charyte
&
mekenes
&
other
ghostly
vertues
/
for
therin
lyeth
al
/
¶
How
a
man
shal
knowe
how
moche
pryde
is
in
hym
Capitulum
.
lxiii
I
Haue
nyghe
forgoten
this
ymage
/
But
nowe
I
tourne
ayen
therto
/
yf
thou
wyll
wyte
how
moche
pryde
is
therin
/
Thou
maye
yet
assaye
thyself
thus
Loke
now
wysely
/
&
flater
not
thyself
/
yf
louynge
praysynge
or
worshyppynge
.
or
flesshly
fauour
of
worldelymen
or
of
other
be
lykyng
to
thyn
hert
.
and
torne
it
to
vayne
gladnes
&
wyl
payeng
of
thyself
/
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
so
the
men
repreue
the
/
&
setten
y●
at
nought
Holde
the
but
a
fole
or
an
ypocryte
/
or
yf
they
sclaunder
the.
or
speke
euyl
of
the
falsly
/
or
in
ony
other
waye
that
they
dysease
the
vnskylfully
/
And
for
thy
thou
felystin
thyne
hert
a
greuous
heuynes
ayenst
hem
/
&
a
grete
rysyng
in
thyn
hert
with
ayenstondyng
for
to
suffre
ony
shame
or
vylanye
in
the
syght
of
the
worlde
/
If
it
be
thus
with
the
it
is
a
token
that
there
is
moche
pryde
in
this
derke
ymage
seme
thou
neuer
so
holy
in
the
syght
of
men
For
though
thyse
styrynges
ben
not
but
lytyl
and
venyal
/
neuertheles
they
shewen
wel
that
there
is
moche
pryde
hydde
in
the
grounde
of
thyne
herte
/
as
the
foxe
dareth
in
his
denne
/
Thyse
styrynges
with
many
moo
spryngen
out
of
this
ymage
so
moche
that
thou
maye
vnnethes
do
ony
good
dede
but
it
shal
be
medled
with
some
pryde
or
vayne
delyte
in
thyself
/
And
soo
with
thy
pryde
thou
defowlest
al
thy
good
dedes
/
and
makyth
hem
loothsom
in
the
syght
of
thy
lorde
/
I
saye
not
that
they
are
lost
.
for
they
are
medled
with
this
pryde
/
But
I
saye
that
they
are
not
so
pleysaunt
to
thy
lorde
as
they
sholde
be
yf
they
were
symple
&
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
thyn
herte
in
vaynglory
by
wylful
assentyng
to
pryde
/
&
also
the
recheles
lykynge
therin
of
thy
freelte
yf
it
be
a
yenst
thy
wyl
/
But
also
the
felyng
of
thy
pryde
thou
shalt
flee
&
eschew
as
moche
as
thou
may
/
But
y●
thou
mayst
not
do
but
yf
thou
be
ful
quycke
&
reedy
aboute
the
kepyuge
of
thyne
herte
/
as
I
shal
telle
after
/
¶
Of
Enuye
and
yre
and
of
her
braunches
/
And
how
in
stede
of
synne
mannys
persone
is
ofte
hated
/
Capitulum
/
lxiiii
TOurne
this
ymage
vp
so
downe
/
And
loke
wel
therin
/
and
thou
shalt
finde
two
membres
of
enuye
and
yre
fastenyd
therto
/
with
many
dyuers
braunches
spryngyng
oute
of
theym
/
The
whiche
letten
loue
and
charyte
/
the
whiche
thou
sholdest
haue
to
thyn
euen
crysten
/
The
braunches
of
yre
and
enuye
are
thyse
/
Hatrede
.
euyl
suspecyon
/
fals
and
vnskylful
demynge
/
malecolye
rysynge
of
herte
ayenst
hem
/
dyspysyng
and
vnkyndnes
.
and
bacbytynge
.
and
myssayeng
/
vnskylfull
blamyng
.
myslykyng
.
anguysshe
.
&
heuynes
ayenst
hem
the
dyspysen
the
or
speke
ony
euyl
of
the
or
ayenst
the.
A
gladnes
of
her
dysese
/
a
felnes
ayenst
synful
men
&
other
y●
wyl
not
do
as
the
thynketh
they
sholde
do
with
grete
desyre
of
thyne
herte
vnder
colour
of
charyte
&
ryght
wysnesse
that
they
were
wel
punysshed
&
chastysed
for
her
syn
This
styryng
semyth
gode
/
Neuertheles
yf
thou
ransake
it
wel
thou
shalt
fynde
it
more
sometyme
flesshly
ayenst
the
persone
than
ghostly
ayenst
the
synne
/
Thon
shalt
loue
the
man
be
he
neuer
so
synfull
/
and
thou
shalt
hate
the
synne
in
eche
man
what
he
be
/
Many
are
begyled
in
this
/
for
they
set
the
bytter
in
stede
of
the
swete
and
taken
derknes
in
the
stede
of
lyght
ayenst
the
prophete
sayeng
Ue
vobis
que
dicitis
malum
bonum
&
bonum
malum
ponentes
lucem
tenebras
&
amarum
dulce
.
¶
That
it
is
maystry
to
loue
mennes
persones
&
wysely
hate
her
synnes
/
Caplm
lxv
IT
is
noo
maystry
for
to
wake
&
faste
tyl
thyn
hede
ake
.
ne
for
to
renne
to
Rome
&
to
Ierusalem
vpon
thy
bare
fete
/
ne
for
to
sterte
aboute
&
preche
.
as
yf
thou
woldest
torue
al
men
by
thy
prechyng
/
Ne
it
is
no
maystry
for
to
make
chyrches
&
chapels
:
for
to
fede
poor
men
&
make
hospytals
.
but
it
is
as
maystry
a
man
to
loue
his
euen
crysten
in
charite
&
wysely
hate
the
synne
of
hym
&
loue
the
man
/
for
though
it
be
soo
that
al
thyse
dedes
before
sayd
are
good
in
hemself
.
neuertheles
they
are
comyn
to
good
men
&
to
bad
/
For
eche
man
myght
doo
hem
yf
y●●e
wolde
&
had
wherof
/
And
for
thy
for
to
do
the
eche
man
maye
do
I
holde
it
no
maystry
/
But
for
to
loue
his
euen
crysten
in
charyte
and
hate
his
synne
/
may
noo
man
it
do
but
oonly
good
men
whiche
haue
it
of
y●
yefte
of
god
and
not
of
her
traueyle
.
¶
That
for
the
same
dedes
dyuers
men
shal
haue
dyuers
medes
.
Caplm
lxvi
A
Good
man
for
the
loue
of
god
fasteth
waketh
.
gooth
on
pylgrymage
/
&
forsakyth
al
the
lykynges
the
worlde
sothfastly
in
his
herte
withouten
feynyng
he
shal
haue
his
mede
in
the
blysse
of
heuen
/
And
an
ypocryte
for
vaynglory
of
hymself
dooth
the
same
dedes
/
&
receyueth
his
mede
here
Also
a
very
precher
of
goddes
worde
fulfylled
of
charyte
and
of
mekenes
sent
of
god
&
of
holy
chyrche
receyued
if
he
preche
&
teche
goddes
worde
/
he
shal
haue
a
specyall
mede
of
god
/
that
is
the
aureole
for
his
prechyng
/
An
ypocryte
or
an
heretyke
that
hath
no
mekenes
ne
charyte
.
ne
arne
sende
of
god
nor
yet
of
holy
chyrche
/
yf
they
preche
they
haue
her
mede
here
/
Also
a
good
man
in
worldly
state
for
loue
of
god
makyth
many
chyrchis
/
chapelles
:
abbeys
.
hospytals
/
&
dooth
many
other
good
dedes
of
mercy
/
he
shal
haue
his
mede
in
the
blysse
of
heuen
/
not
for
the
dede
in
it self
/
but
for
the
good
wyl
&
the
charyte
that
he
hath
of
the
yeft
of
god
for
to
do
tho
good
dedes
/
An
other
man
for
vanytee
of
hymself
&
worshyp
&
plesynge
of
the
worlde
.
&
for
his
owne
name
dooth
the
same
good
dedes
&
hath
his
mede
here
/
The
cause
is
in
al
thyse
that
the
tone
hath
charyte
&
y●
tother
none
whiche
is
one
&
whiche
is
other
our
lorde
knoweth
&
none
but
he
.
¶
That
al
mennes
good
dedes
shal
be
aproued
that
hathe
lyknes
of
good
.
saaf
the
opyn
heretyke
&
the
cursyd
man
.
Caplm
lxvii
ANd
therfore
we
sholde
loue
and
worshyp
al
men
in
our
hertes
:
aproue
examyn
&
receyue
all
her
dedes
that
haue
the
lyknesse
of
goodnes
though
the
doers
in
goddes
syght
ben
bad
saue
of
the
opyn
heretyke
&
of
the
opyn
●ursyd
man
/
Of
thyse
two
specyally
we
shall
flee
&
esc●ewe
the
presence
&
the
commyng
with
hem
.
And
we
shal
reproue
and
refuse
her
dedes
seme
they
neuer
so
good
as
longe
as
they
arne
rebel
to
god
&
holy
chyrche
/
As
yf
a
worldly
cursed
man
make
a
chyrche
or
fede
poor
men
thou
may
sykerly
holde
it
nought
and
deme
it
as
it
is
/
Also
yf
an
opin
heretyke
whiche
is
rebel
to
holy
chyrche
preche
&
teche
/
though
he
conuerte
a
hundred
thousande
sonles
/
holde
the
dede
as
to
hymself
ryght
nought
/
For
thyse
men
are
openly
out
of
charyte
/
without
whiche
is
al
nought
that
a
man
dooth
/
¶
That
no
good
dede
maye
make
men
saaf
wythoute
charyte
/
And
that
charyte
fele
they
oonly
y●
ben
meke
Capitulum
/
lxviii
ANd
therfore
it
is
a
grete
maystry
a
man
to
cun
loue
his
euen
crysten
in
charyte
/
Al
this
sayeng
may
be
openly
proued
by
saynt
poules
wordes
thus
.
¶
How
a
man
shall
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
hyd
in
thyn
herte
that
thou
felyst
not
/
Loke
wel
and
beholde
thyself
wysely
whan
suche
styrynges
of
yre
&
enuye
ayenst
thyne
euen
crysten
spryngen
out
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
gru●chest
by
inpacyence
eyther
ayenst
god
for
ony
trybulacyon
or
syknes
or
other
bodely
dysese
sente
of
god
/
or
ayenst
thyn
euen
crysten
for
ought
that
he
dooth
ayenst
the
/
the
lesse
is
the
ymage
of
Ihesu
refourmed
in
the.
I
say
not
that
suche
grutchynges
or
flesshly
angrynes
arne
dedely
synnes
/
but
I
saye
that
they
letten
the
clennes
of
herte
and
pees
of
conscyence
that
thou
may
not
haue
full
charyte
by
the
whiche
thou
sholdest
come
to
lyf
contemplatyf
/
For
that
ende
is
the
purpoos
of
al
my
sayenge
.
that
thou
sholdest
not
oonly
clense
thyn
herte
fro
dedely
synnes
.
but
also
fro
venyal
as
moche
as
thou
myghtest
/
And
that
the
grounde
of
synne
myght
by
grace
of
Ihesu
cryst
somwhat
be
slecket
in
the
/
¶
By
what
tokens
thou
shalt
know
if
thou
louest
thin
enmye
/
And
what
ensample
thou
shalt
take
of
cryst
for
to
loue
hym
/
Caplm
lxx
FOr
though
it
be
so
that
thou
felyst
none
euyl
ayenst
thyn
euen
crysten
for
a
tyme
/
yet
arte
thou
not
siker
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
lytyl
by
angry
or
a
shrewde
worde
/
&
thou
shalt
fele
anone
yf
thyn
hert
be
yet
made
hole
by
fulnes
of
charyte
/
The
more
thou
arte
styred
&
euyll
wylled
ayenst
the
persone
.
the
ferder
arte
thou
fro
charite
/
And
yf
thou
nought
be
styred
ayenst
the
persone
.
neyther
by
angry
chere
outwarde
.
ne
by
noo
preuy
hate
in
thy
hert
for
to
dyspyse
&
deme
hym
or
for
to
ser
hym
at
noughte
.
but
the
more
shame
or
velanye
he
dooth
to
the
in
worde
or
in
dede
the
more
pyte
&
compassyon
thou
hast
of
him
.
as
thou
woldest
haue
of
a
man
that
were
out
of
his
mynde
/
And
the
thynkyth
thou
canst
not
fynde
in
thyn
here
for
to
hate
hym
.
for
loue
is
so
good
in
hymself
/
but
pray
for
hym
&
helpe
hym
/
and
desyrynge
his
amendynge
/
not
oonly
with
thy
mouth
as
ypocrytes
can
doo
.
but
with
affeccyon
of
loue
in
thyn
hert
/
thenne
hast
thou
perfyte
charyte
to
thyn
euen
crysten
/
This
charyte
had
saynte
stephen
perfytly
whan
he
prayed
for
hem
that
stoned
hym
to
dede
/
This
charyte
counseyled
cryst
to
those
y●
wold
be
his
perfyte
folowers
whan
he
sayd
thus
/
Diligite
inimicos
vrōs
●n̄facite
hus
qui
oderunt
vos
.
&c.
¶
How
a
man
shall
knowe
how
moche
couetyse
is
hyd
in
his
herte
/
Caplm
lxxi
.
LIfte
wel
vp
this
ymage
&
loke
wel
aboute
/
and
thou
shalt
mowe
see
couetyse
and
loue
of
erthly
thynges
occupye
a
grete
partye
of
this
ymage
.
though
it
seme
lytyl
Thou
hast
forsaken
rychesse
and
moche
honour
of
this
worlde
/
and
arte
spered
in
a
dongeon
/
but
hast
thou
forsaken
clenly
the
loue
of
al
this
/
I
hope
not
yet
/
It
is
lesse
maystry
for
to
forsake
worldly
good
than
to
forsake
the
loue
of
it
/
Parauenture
thou
hast
not
for
saken
thy
couetyse
/
but
thou
hast
chaunged
it
fro
grete
thynges
in
to
smale
/
as
fro
a
pownde
vnto
a
peny
/
and
fro
a
syluer
pece
vnto
a
dysshe
of
an
halfpeny
This
is
a
symple
chaunge
/
thou
art
no
good
marchaunt
/
Thyse
ensamples
arne
chyldysshe
/
neuertheles
they
betoken
more
/
If
thou
trowe
not
me
assay
thyself
/
If
thou
haue
loue
&
delyte
in
the
hauyng
&
holdynge
of
ony
thynge
that
thou
hast
suche
as
it
is
/
with
the
whiche
loue
thou
fedest
thyn
herte
for
a
tyme
.
Or
yf
thou
haue
desyre
&
yerning
for
to
haue
some
thyng
that
thou
hast
not
/
with
whiche
desyrethyn
herte
is
traueyled
&
strouble●
by
v●skylful
besynesse
that
the
clene
desyre
of
vertu
&
of
god
may
not
rest
therin
/
this
is
a
token
that
there
is
couetyse
in
this
ymage
And
yf
thou
wolte
assay
better
/
loke
yf
ony
thynge
that
thou
hast
be
taken
awaye
fro
the
by
maystry
or
by
borowyng
/
or
by
ony
other
wyse
.
&
thou
may
not
gete
it
ayen
&
for
thy
thou
arte
disesed
angred
&
trowbled
in
thyne
hert
bothe
for
thou
wantest
that
thyng
that
thou
woldest
haue
&
may
not
haue
it
/
&
also
ayenst
hym
that
hath
it
thou
arte
styred
for
to
stryue
&
chyde
with
hym
for
he
myght
restore
the
ayen
&
wyl
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
&
chyding
&
stryusg
ayenst
hem
that
haue
it
openly
by
worde
&
by
dede
/
but
thou
doost
al
this
in
thyn
hert
pryuely
where
god
seeth
&
yet
thou
art
in
more
defawte
than
a
worldly
man
.
For
thou
hast
forsaken
in
lyknes
the
loue
of
worldly
thinges
/
But
a
worldly
man
hath
not
do
so
/
&
therfore
he
is
excused
thoughe
he
stryue
&
pursue
for
his
goodes
by
lawful
wayes
for
to
haue
hem
ayen
/
But
now
sayest
thou
that
the
behoueth
for
to
haue
thy
necessaryes
of
suche
thynges
as
longen
to
that
as
wel
as
a
worldly
man
/
I
graunt
wel
therto
/
but
thou
sholde
not
loue
it
for
it self
/
ne
lykinge
haue
in
the
holdyng
ne
in
the
kepyng
/
ne
sorowe
ne
heuynesse
¶
How
a
man
shal
knowe
whan
he
synneth
not
in
etynge
&
drynkyng
/
&
whan
he
synneth
venyally
/
&
whan
dedely
/
Caplm
lxxii
.
yEt
may
thou
se
more
in
this
ymage
though
it
be
derke
.
&
that
is
flesshly
loue
to
thyselfe
/
in
glotenye
accidie
&
lechetye
/
Thyse
flesshly
lykynges
maken
a
man
ful
bestly
&
ferre
fro
the
inly
sauour
of
the
loue
of
god
.
&
fro
the
clere
syght
of
ghostly
thynges
/
But
now
sayest
thou
.
Syth
the
behoueth
nedelinges
ete
&
is
no
syn
drynke
&
slepe
.
&
that
may
thou
not
do
without
lyking
therfore
the
thynketh
thꝭ
As
vnto
this
I
say
.
that
yf
thou
kepe
in
etyng
or
in
drynkyng
&
in
other
nedeful
thynges
of
thy
body
mesure
in
thy
nede
/
&
thou
receyuest
noo
more
lykynge
than
kynde
askyth
/
And
alle
this
thou
doost
for
ghostly
delyte
whiche
thou
felyst
in
the
soule
/
I
graunt
the
forsoth
that
thou
then
synnest
ryght
nought
therin
/
for
then
can
thou
wel
ete
&
slepe
/
Sothly
&
withouten
doubte
I
am
ful
ferre
fro
the
knowyng
&
ferder
fro
the
werching
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
hymselfe
thus
/
Ubique
&
in
oimbus
institutus
sum
.
¶
How
the
grounde
of
lecherye
sholde
be
destroyed
with
ghostly
traueyle
&
with
bodely
/
Caplm
lxxiii
BUt
this
trauayle
ayenst
the
grounde
of
lecherye
shal
be
ghostly
/
as
by
prayers
&
ghostly
vertues
&
not
by
bodely
penaunce
.
For
wyte
thou
wel
that
yf
thou
fast
&
wake
&
scourge
thyselfe
/
&
doo
al
that
thou
can
/
thou
shalt
neuer
haue
the
clennes
&
the
chastyte
without
the
yefte
of
god
&
the
grace
of
mekenes
/
Thou
sholdest
soner
slee
thy self
than
thou
sholdest
slee
flesshly
styrynges
&
felynges
of
lust
&
lecherye
eyther
in
thyn
hert
or
in
thy
flesshe
by
ony
bodely
penaunce
/
But
by
the
grace
of
Ihu
in
a
meke
soule
the
grounde
may
be
moche
stopped
&
destroyed
&
the
spryng
may
be
moche
dryed
/
And
that
is
very
chastyte
in
body
&
in
soule
/
On
the
same
manere
may
be
sayd
of
pride
&
of
couetyse
&
of
suche
other
.
for
thou
myght
liue
yf
thou
were
not
prowde
ne
couetous
/
&
therfore
thou
shalt
destroy
al
the
felynges
of
hem
asmoche
as
thou
maye
But
in
glotenye
thou
shalt
ryse
&
smyte
away
the
vnskylful
styrynges
.
&
saue
the
grounde
hole
/
¶
That
a
man
sholde
be
besye
to
put
away
al
styrynges
of
syn
/
but
more
besy
of
ghogly
synnes
than
of
bodely
/
Capitulum
/
lxxiiii
ANd
therfore
he
that
ryseth
ayenst
the
felynge
of
flesshly
lykyng
in
mete
&
drinke
more
fully
and
more
sharply
than
of
pryde
or
couetise
/
whiche
for
they
semen
fayraren
not
lyghtly
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
goddys
syght
/
I
hope
If
a
man
myght
see
with
his
eye
ghostly
how
foule
pryde
&
couetyse
arne
in
the
syght
of
god
/
&
how
contrary
to
hym
/
He
sholde
more
loth
a
styryng
of
pryde
&
the
vayne
lykyng
of
it
/
And
also
he
sholde
the
more
agryse
&
ryse
ayenst
the
euyl
wyl
of
enuye
or
yre
to
his
euen
crysten
than
many
a
styrynge
or
lykynge
eyther
of
glotenye
or
of
lecherye
/
Neuertheles
al
men
wenen
not
so
/
For
comynly
men
arn
more
eschewe
for
to
fele
a
styring
of
flesshly
synne
/
&
haue
for
it
more
sorowe
&
heuynesse
than
for
the
grete
lykynges
in
vaynglory
or
in
other
ghostly
synnes
/
But
they
arn
not
wyse
/
For
yf
they
wyl
vnderstonde
holy
wrytte
&
doctours
sawes
therof
/
they
sholden
finde
as
I
say
/
whiche
I
ne
maye
ne
wyll
reherse
now
/
I
wyl
not
excuse
hem
the
fall
in
lykynges
of
glotenye
&
lecherye
that
they
synne
not
For
I
wote
wel
that
al
the
spyces
of
hem
arn
synne
more
or
lesse
after
the
mesure
of
the
luste
of
the
synne
&
other
lykynges
with
wylfull
cyrcumstaunces
/
But
I
wolde
that
thou
knewe
&
charged
al
/
ylke
a
synne
as
it
is
/
more
the
more
/
as
arn
ghostly
synnes
/
lesse
the
lesse
arn
as
flesshly
synnes
.
And
yet
shal
thou
neuertheles
hate
&
flee
al
both
bodely
&
ghostly
vpon
thy
myght
/
For
wyte
thou
wel
the
flesshly
desyres
&
vnskylful
lykynges
in
mete
&
drynke
Or
ony
lykynges
the
longen
to
the
body
passyng
resonable
nede
.
though
they
ben
not
alwaye
grete
synnes
to
hym
that
is
in
charite
/
neuertheles
to
a
soule
the
desyre●h
clennes
&
ghostly
felynge
of
god
they
arn
ful
heuy
paynful
&
bytter
&
moche
for
to
eschewe
.
For
the
spyryte
may
not
fele
his
kyndly
sauour
within
.
tyll
the
flesshe
haue
loste
hys
bestly
sauour
withouten
¶
That
hunger
&
other
bodely
paynes
letteth
moche
ghostly
werching
/
ca.
lxxv
ANd
therfore
yf
thou
wolt
come
to
clennes
of
herte
the
behouith
ayenstonde
vnskylful
styryng
of
flesshly
desyres
/
But
ayenst
the
grounde
thou
shalt
not
ryse
.
as
I
haue
sayd
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
medycyne
of
mete
.
as
thou
woldest
helpe
thyselfe
resonable
ayenst
a
bodely
syknes
/
that
thou
myght
more
freely
serue
god
bothe
bodely
and
ghostly
/
For
wyte
thou
wel
what
man
or
woman
that
shall
be
occupyed
ghostly
in
thoughtes
/
vnskylful
payne
or
hunger
wylfully
taken
or
bodely
syknes
in
the
stomake
or
in
the
hede
/
or
in
other
partye
of
the
body
for
the
defawte
of
good
rulyng
of
hym self
.
by
tomoche
fastyng
.
or
by
ony
other
wyse
/
shal
moche
lette
the
spyryte
/
and
moche
hynder
hym
fro
the
knowynge
&
beholdynge
of
ghostly
thynges
/
but
yf
he
haue
the
more
grace
/
For
though
it
be
so
that
bodely
payne
/
eyther
of
penaunce
or
of
syknesse
or
elles
bodely
occupacyon
somtyme
letteth
not
the
feruour
of
loue
to
god
in
deuocyon
/
but
ofte
encreasyth
it
/
Neuertheles
I
hope
that
it
lettyth
the
faruour
of
loue
in
contemplacyon
the
whiche
maye
not
be
hadde
ne
felyd
sadly
but
in
reste
of
body
and
of
soule
/
¶
What
remedye
a
man
shal
vse
ayenst
defawte
made
in
etynge
or
drynkyng
/
Caplm
lxxvi
FOr
thy
do
thou
skylfully
the
longeth
to
the
/
&
kepe
thy
bodely
kynde
vpon
reyson
/
and
suffre
god
then
sende
what
he
wyl
hele
or
syknesse
/
take
it
gladly
/
and
grutche
not
ayenst
god
wylfully
/
Do
thou
as
I
say
take
thy
mete
as
it
commyth
.
And
ordeyne
for
it
yf
nede
be
vpon
reason
/
And
take
it
gladly
as
for
nede
:
But
be
wel
waar
of
lust
that
commyth
with
nede
/
Eschewe
to
moche
as
wel
as
to
lytyl
And
so
whan
thou
haste
done
/
and
thenne
it
commyth
to
thy
mynde
the
bytyng
of
conscyence
that
thou
haste
eten
to
moche
.
And
soo
thenne
begynnest
for
to
tary
the
/
&
drawe
to
ouermoche
bytternes
/
Lyfte
vp
the
desyre
of
thyn
hert
thy
good
lorde
Ihu
and
know
thyself
for
a
wretche
&
a
beest
/
&
aske
hym
for
gyuenesse
.
and
saye
that
thou
wylte
amende
it
/
&
truste
of
forgyuenesse
/
Leue
of
then
and
tarye
no
lenger
with
all
/
ne
stryue
not
moche
as
thou
woldest
destroye
it
vtterly
/
for
it
is
not
worthe
for
to
do
so
/
Thou
shalt
neuer
brynge
it
soo
abowte
\
but
redely
ordeyne
the
rede
to
some
other
occupacyon
bodely
or
ghostly
/
after
thou
felyst
the
dysposed
that
thou
myghtest
more
profyte
in
other
vertues
/
as
mekenesse
&
charyte
.
For
wyte
thou
wel
he
that
hathe
in
his
desyre
&
in
his
traueylle
none
other
rewarde
to
none
other
thynge
but
to
mekenes
and
charyte
/
aye
cryenge
after
hem
howe
he
myght
haue
hem
/
he
shal
in
that
desyre
/
werchynge
folow
and
after
profyte
and
wexe
in
al
other
vertues
/
as
in
chastyte
abstinence
&
suche
other
yf
he
haue
but
lytyl
rewarde
in
hem
in
a
yere
more
than
he
sholde
withouten
this
desyre
profyte
in
seuen
/
yf
he
stryue
with
glo●enye
lechery
&
suche
other
contynuelly
/
&
bete
hymself
with
scourges
eche
day
fro
morowe
to
euensong
tyme
/
¶
That
thorough
by
desyre
&
traueyle
for
mekenesse
&
charyte
a
man
comyth
soner
to
other
vertues
than
by
traueyle
in
hemself
/
Caplm
lxxvii
.
GEte
to
the
then
mekenes
&
charyte
/
And
yf
thou
wolte
traueyle
&
swynke
besyly
for
to
haue
hem
thou
shalt
haue
ynough
for
to
do
in
getynge
of
hem
/
And
yf
thou
maye
gete
hem
/
they
shall
rule
the
&
mesure
the
ful
pryuely
how
thou
shalt
ete
&
how
thou
shalt
drynke
&
socour
al
thy
bodyly
nede
that
there
shall
no
man
wyte
it
but
yf
thou
wolt
/
&
that
shal
not
be
in
perplexite
ne
in
yre
ne
in
anguysshnes
and
heuynes
ne
in
lustes
ne
in
lykynges
.
but
in
pees
of
glad
conscence
with
a
sad
restfulnes
I
speke
ferder
than
I
thought
to
haue
spoken
in
this
matere
.
but
netheles
do
yf
thou
may
as
I
the
say
.
&
I
hope
god
shal
make
al
wel
/
by
this
that
I
haue
sayd
maye
thou
somdel
see
in
this
ymage
of
syn
how
moche
it
letteth
that
The
gospel
sayth
how
Abraham
spake
to
the
ryche
man
that
was
beryed
in
hel
on
this
wyse
/
Choas
magnum
inter
nos
&
vos
ficmatum
est
vt
hii
qui
volunt
transire
ad
vos
non
possunt
nec
huc
transmeare
/
There
is
a
grete
chaos
.
that
is
to
sayen
a
thycke
derknesse
betwene
vs
&
the
that
we
mow
not
come
to
the
ne
thou
tyl
vs
This
derke
ymage
in
thi
soule
&
min
also
may
be
called
a
grete
chaos
/
that
is
grete
derknes
.
for
it
letteth
vs
that
we
mow
not
come
to
abraham
whiche
is
Ihesu
/
&
it
lettyth
hym
that
he
wol
not
come
to
vs
:
¶
Of
the
derknes
of
the
ymage
of
syn
.
And
what
comyth
in
by
the
wyndowes
therof
/
Caplm
lxxviii
.
LIft
vp
the
lantern
&
se
in
this
ymage
fiue
windowes
by
the
whiche
syn
comyth
in
thy
comyng
into
soule
as
the
prophete
sayth
/
Mor●
ingreditur
per
fenestras
¶
That
the
soule
for
defawte
of
knowynge
of
itself
gooth
out
by
fyue
wyndowes
to
seche
outwarde
lykynge
.
Capitulum
/
lxxix
.
ANd
that
were
lytyl
maystry
to
that
yf
thou
myghtest
ones
see
thy
soule
by
clere
vnderstondynge
what
it
is
and
how
fayre
it
is
in
his
owne
kynde
/
Ne
it
were
that
it
is
so
ouerlayed
with
a
blacke
mantel
of
this
toule
ymage
.
but
for
thou
knowyst
it
not
.
therfore
thou
leuest
the
inly
syght
of
thy self
and
sechest
thy
mete
forth
withonten
as
a
beest
vnresonable
.
thus
sayth
our
lorde
mānassynge
to
a
chosen
soule
in
holy
wrytte
.
¶
That
a
soule
sholde
not
begge
without
forth
but
wythin
of
Ihesu
that
it
nedeth
.
Caplm
lxxx
ANd
therfore
tourne
home
ayen
in
thyselfe
&
holde
the
within
/
and
begge
noo
more
withouten
namely
swynes
mete
/
For
yf
thou
wyl
algates
be
a
begger
aske
and
craue
within
of
thy
lorde
Ihesu
/
for
he
is
ryche
ynough
/
and
gladlyer
wol
yeue
that
than
thou
wolt
aske
/
And
renne
noo
more
out
as
a
beast
of
the
flocke
/
that
is
a
worldly
man
or
woman
that
hath
noo
more
delyte
but
in
his
bodely
wyttes
/
And
yf
thou
do
thus
thy
lorde
Ihesu
wol
yeue
the
all
that
the
nedeth
/
For
he
may
lede
the
in
to
his
wyne
celer
/
and
make
the
for
to
assay
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
/
A
kynge
¶
That
the
hole
of
ymagynacyon
nedeth
to
be
stopped
as
wel
as
the
wyndowes
of
the
wyttes
/
Caplm
lxxxi
BUt
now
sayest
thou
that
thou
doost
so
/
thou
seest
no
worldly
thynges
ne
herest
none
.
ne
hast
uone
vse
of
thy
bodely
wyttes
more
than
nede
asketh
/
&
for
thy
the
uart
enclosed
/
As
to
this
I
saye
/
If
thou
do
thus
as
I
hope
thou
doost
then
hast
thou
stopped
a
grete
wyndow
of
this
ymage
.
but
yet
arte
thou
not
siker
.
for
thou
hast
not
stopped
the
pryue
holes
of
the
ymagynynge
in
thyn
herte
/
For
yf
thou
see
me
not
with
thy
bodely
eye
thou
may
see
me
in
thy
soule
by
ymagynacyon
/
and
so
mayst
thou
do
of
all
bodely
thynges
/
Then
yf
thy
soule
be
fedde
wylfully
by
ymaginacions
of
vanytees
of
the
worlde
/
and
desyryng
of
worldly
thynges
for
a
wylfull
comforte
and
ease
/
sothly
yf
thy
soule
be
within
as
for
the
bodely
wyttes
.
it
is
neuertheles
ful
ferre
withouten
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
ymagynyng
/
As
vnto
this
I
saye
that
I
wolde
the
thou
woldest
neuer
aske
man
this
questyon
/
For
he
that
wyl
sothfastly
loue
god
he
askyth
not
comynly
whether
this
is
greter
synne
or
this
/
For
hym
shal
thynke
what
thynge
lettith
hym
fro
the
loue
of
god
is
grete
synne
/
and
hym
shal
thynke
noothynge
synne
but
that
thyng
whiche
is
not
good
/
&
letteth
hym
fro
the
loue
of
god
/
What
is
synne
but
a
wantynge
or
a
forberyng
of
good
/
I
say
not
that
it
shal
be
paynful
to
hym
as
a
dedely
synne
or
a
venyal
sholde
ben
.
ne
I
saye
not
but
that
he
knoweth
dedely
fro
venyal
&
more
fleeth
it
/
¶
Whan
the
vse
of
the
wyttes
ben
dedely
synne
/
&
whan
venyal
/
Caplm
lxxxii
NEnertheles
some
dele
shal
I
saye
to
thy
questyon
For
thy
desyre
drawyth
more
oute
of
myn
hert
than
I
thought
for
to
haue
sayd
in
the
begynnyng
/
Our
lorde
sayth
in
the
gospel
thus
/
Homo
quidam
fecit
cenam
magnam
et
vocau●●
multos
&
milit
setuū
suum
dicere
inuitatis
vt
venireut
/
Primus
dixit
.
¶
How
a
ghostly
man
or
wnman
shal
haue
hem
to
hem
that
come
to
hem
/
Caplm
lxxxiii
BUt
now
sayst
thou
that
thou
maye
not
kepe
the
fro
heryng
of
vanytees
.
for
dyuers
men
worldly
&
other
come
ofte
for
to
speke
with
the.
and
telle
the
some
tales
of
vanyte
.
As
vnto
this
I
saye
thus
/
the
comynge
with
thyn
euen
crysten
is
not
moche
ayenst
the
but
helpyth
the
somtyme
yf
thou
werche
wysely
/
For
thou
may
assaye
therby
the
mesure
of
thy
charyte
to
thyn
euen
cristen
whether
it
be
moche
or
lytyl
/
Thou
art
bounden
as
eche
man
&
woman
is
to
loue
thyn
euen
crysten
pryncypally
in
thyn
herte
&
also
indede
/
for
to
shewe
hem
tokens
of
charyte
as
reson
asketh
after
thy
myghte
&
after
thy
knowynge
/
Now
sythen
i●
is
so
that
thou
owest
not
to
go
oute
of
thyn
hous
for
to
seke
occasyon
how
thou
myght
profyte
thyn
euen
crysten
by
dedes
of
mercy
/
by
cause
thou
arte
encloos
.
neuertheles
thou
arte
bounden
for
to
loue
hem
al
in
thyn
herte
/
and
to
hem
that
come
to
that
to
shewe
hem
tokens
of
loue
sothfastly
.
And
therfore
who
so
wylspeke
with
the
what
that
he
be
.
or
in
what
degree
that
he
be
.
&
thou
knowe
not
what
he
is
ne
why
he
comyth
/
be
soone
redy
with
a
good
wyl
for
to
wyte
what
his
wyl
is
/
Be
not
dangerous
ne
suffre
hym
not
longe
abyde
the
/
but
loke
how
redy
&
how
gladde
thou
woldest
be
yf
an
angel
of
heuen
wolde
come
so
&
speke
with
the.
soo
redy
&
so
buxome
be
thou
in
wyl
for
to
speke
with
thyne
euen
crysten
whan
he
comith
to
the
for
thou
wotest
not
what
he
is
ne
why
he
comyth
ne
what
nede
he
hath
of
y●
or
thou
of
hym
tyl
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
no●l
eue
god
for
no
mannys
speche
/
me
thynketh
not
so
in
this
caas
/
For
yf
thou
be
wyse
thou
shalt
not
leue
god
.
but
thou
shalte
fynde
hym
&
haue
hym
&
see
hym
in
thyn
euen
cristen
as
wel
as
in
prayer
/
But
on
a
other
maner
thou
shalt
haue
hym
than
in
prayer
/
If
thou
canst
wel
loue
thyn
euen
crysten
it
sholde
not
hynder
that
for
to
speke
with
hem
dyscretly
/
Dyscrecyon
shalt
thou
haue
on
this
manere
as
me
thynketh
/
Who
so
comyth
to
the
aske
hym
mekely
what
he
wyl
/
And
yf
he
come
for
to
telle
his
dysese
&
for
to
be
conforted
of
thy
speche
here
hym
gladly
/
and
suffre
hym
saye
what
he
wyll
for
ease
of
his
owne
herte
/
And
whan
he
hath
done
comforte
hym
yf
thou
can
gladly
.
goodly
&
charytably
.
&
sone
breke
of
/
And
thenne
after
that
yf
he
wyl
falle
in
to
ydle
tales
or
vanytees
of
the
worlde
or
of
other
mennes
dedes
/
answere
hym
but
lytyl
ne
fede
not
his
speche
/
and
he
shal
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
chyrche
here
hym
lowely
wyth
reuerence
for
his
order
/
And
yf
his
speche
comforte
the
aske
of
hym
.
&
make
the
not
for
to
teche
hym
/
It
talleth
not
to
the
for
to
teche
a
preste
but
in
nede
/
If
his
speche
conforte
the
not
answere
lytyll
.
and
he
wyl
sone
take
his
leue
/
If
it
be
a nother
man
that
cometh
to
yeue
that
his
almesse
or
elles
for
to
here
the
speke
.
or
for
to
be
taughte
of
thee
.
speke
godely
&
mekely
to
hem
all
repreue
no
man
of
his
defawtes
/
it
falleth
not
to
the
but
yf
he
be
the
more
homely
with
the
that
thou
wotest
wel
that
he
wyl
take
it
of
the
And
shortly
to
saye
as
thou
conceyuest
that
sholde
profyte
thyn
euen
crysten
namly
ghostly
maye
thou
saye
yf
thou
can
and
he
wyl
take
it
/
And
of
al
other
thynges
kepe
scilence
asmoche
as
thou
mayst
/
&
thou
shalt
in
short
tyme
haue
but
lytyl
prees
that
shall
lette
the
/
Thus
me
thynketh
doo
better
yf
thou
can
/
¶
Of
the
derke
ymage
of
synne
/
&
of
the
clothyng
ther
of
/
Caplm
lxxxiiii
BI
this
that
I
haue
sayd
may
thou
see
a
lytyl
the
derknes
of
this
ymage
of
synne
/
not
for
I
haue
dyscryued
it
fully
to
the
as
it
is
for
I
can
not
/
Neuertheles
by
this
lytyl
thou
maye
see
more
yf
thou
loke
wel
/
But
now
sayst
thou
wherby
wotest
thou
that
I
bere
suche
an
ymage
aboute
with
me
as
thou
spekest
of
/
As
on
this
I
can
answere
/
I
maye
take
vpon
me
a
worde
sayde
¶
Whiche
ben
the
lymmes
of
the
ymage
of
synne
/
Caplm
/
lxxxv
THenne
is
this
a
vgly
ymage
for
to
loke
vpon
/
The
hede
is
pryde
/
For
pryde
is
the
fyrste
and
¶
Wherof
the
ymage
of
Ihesu
is
made
.
&
wherof
the
ymage
of
synne
/
&
how
we
ben
passing
for
the
in
the
ymage
of
synne
.
Caplm
lxxxvi
THis
is
not
the
ymage
of
Ihesu
it
is
lyker
an
ymage
of
the
deuyl
/
For
the
ymage
of
Ihesu
is
made
of
vertues
with
mekenes
and
perfyte
loue
and
charyte
but
this
is
of
false
flesshly
loue
to
thyselfe
with
al
thyse
membres
festnyd
therto
This
ymage
berest
thou
&
euery
man
what
that
he
be
vntyl
by
grace
of
Ihesu
it
be
son
dele
destroyed
&
broken
downe
/
Thus
it
semith
that
dauyd
sayth
in
the
sawter
boke
/
Uerūptamen
in
ymagine
pertransit
homo
.
sed
in
frustra
conturbatur
:
¶
How
we
sholde
crucyfye
this
ymage
of
syn
/
&
quycken
the
ymag
of
Ihesu
/
Caplm
lxxxvii
WHat
shal
thou
then
do
with
this
ymage
/
I
answere
the
by
a
worde
that
the
Iewes
sayd
to
pylat
of
cryste
.
¶
What
profyte
comyth
of
kepyng
of
y●
hert
/
And
how
moche
the
soule
is
.
&
what
it
louyth
/
Caplm
lxxxviii
.
GAder
then
thyn
herte
togyder
&
do
after
the
counseyle
of
the
wyse
man
whan
he
sayth
thus
.
Omni
custodia
serua
cor
tuum
.
¶
How
the
ymage
of
synne
shal
be
●roken
downe
/
Capitulum
/
lxxxix
BEginne
then
on
&
breke
this
ymage
whan
thou
hast
Inwardely
bethought
the
of
thyselfe
and
of
thy
wrecchydnesse
as
I
haue
sayd
/
howe
prowde
.
howe
vayne
.
and
how
enuyous
/
how
malencolyous
/
how
couetous
/
how
flesshly
/
&
how
ful
of
corrupcion
/
Also
how
lytyl
knowyng
felyng
or
sauour
thou
haast
of
god
/
and
of
ghostly
thynges
/
How
wyse
.
how
quycke
/
&
how
moche
sauour
thou
hast
in
erthly
thynges
/
And
shortly
that
the
thynketh
the
also
ful
of
syn
as
the
hyde
is
ful
of
flesshe
Be
thou
not
to
moche
adradde
though
thou
thynke
soo
of
thyself
/
And
whan
thou
haste
doon
thus
lyft
vp
then
the
desyre
of
thy
herte
to
thy
lorde
Ihesu
/
&
praye
hym
of
helpe
/
Crye
to
hym
by
grete
desyres
&
syghinges
that
he
wyl
helpe
the
to
bere
this
grete
bourden
of
this
ymage
.
or
elles
that
he
wyl
breke
it
/
Thynke
also
suche
a
shame
it
is
for
the
to
be
fedde
with
swynes
mete
of
flesshly
sauours
that
sholde
fele
a
ghostly
sauonr
of
heuenly
Ioy
If
thou
do
thus
/
then
begynnest
thou
for
to
aryse
ayenste
the
hole
grounde
of
synne
in
the
as
I
haue
sayd
/
And
it
maye
so
be
that
thou
shalt
fele
payne
and
sorowe
/
for
thou
shalt
vnderstonde
that
there
maye
noo
soule
lyue
without
grete
payne
but
yf
he
haue
reste
or
delyte
eyther
in
his
creatour
or
in
a
creatour
/
Thenne
whan
thou
rysest
ayenst
thyself
by
a
feruent
desyre
for
to
fele
of
thy
lorde
Ihesu
/
&
for
to
drawe
out
thy
loue
fro
al
bodely
thynges
/
and
fro
reste
in
thy
bodely
felyng
/
in
so
moche
that
thou
arte
encombred
of
thyselfe
/
And
the
thynketh
that
al
creatures
rysen
ayenst
the
/
&
al
thynges
whiche
thou
haddest
delyte
in
before
tourneth
the
to
payne
/
And
whan
thou
forsakest
thus
thyself
/
and
thou
maye
not
lyghtly
fynde
comforte
in
god
/
nedelynges
thy
soule
shal
suffre
payne
/
Neuerthelesse
I
hope
who
soo
wolde
suffre
this
payne
a
whyle
stedfastly
cleuyng
vpon
the
desyre
and
naked
mynde
of
Ihesu
cryste
/
and
vpon
desyre
that
he
wolde
not
haue
but
his
lorde
&
falle
not
lyghtly
therfro
/
ne
seche
no
comforte
outwarde
for
a
tyme
/
for
it
lastyth
not
longe
/
Our
lorde
is
nyghe
and
sone
shal
ease
the
herte
/
For
he
wyl
helpe
to
bere
thi
body
ful
of
corrupcyon
/
And
he
wol
with
his
mercyful
myght
of
gracyous
presence
breke
downe
this
false
ymage
of
loue
in
thyselfe
/
Not
al
atones
/
but
lytyl
and
lytyl
tyl
thou
be
somdele
refourmed
to
his
lyckenesse
/
¶
How
a
man
shall
haue
him
to
the
styryng
of
pryde
&
al
other
vices
/
Caplm
lxxxx
AFter
suche
an
hole
rysyng
ayenst
thyself
whan
it
is
passyd
.
thou
shalt
more
sobyrly
&
more
easely
rule
thiself
/
And
the
more
sadly
for
to
kepe
thy
thoughtes
&
thyne
affeccyons
for
to
knowe
hem
whether
they
ben
good
or
bad
.
And
then
yf
that
thou
fele
a
styryng
of
pry●de
in
ony
maner
of
speche
of
it
/
Besoone
wel
waar
yf
that
thou
maye
/
and
suffre
not
it
scape
lyghtly
awaye
/
But
take
it
in
mynde
and
rente
it
breke
it
and
dyspise
it
/
&
do
al
the
shame
that
thou
maye
therto
/
Loke
thou
spare
it
not
.
ne
trowe
it
not
speke
he
neuer
so
fayre
/
for
it
is
fals
though
it
seme
soth
as
the
prophete
sayth
/
¶
What
thyng
helpeth
moost
a
mannis
knowyng
&
getith
to
hym
that
he
lackith
&
moost
destroyeth
synne
in
hym
/
Caplm
lxxxxi
ANd
that
maye
thou
do
the
better
&
the
more
redely
yf
thou
be
besye
for
to
sette
thyn
herte
moost
vpon
one
thyng
&
that
thynge
is
nought
elles
but
a
ghostly
desyre
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
lytyl
felynge
.
&
in
the
blysse
of
heuen
in
a
ful
beyng
/
This
desyre
yf
thou
kepe
it
shal
wel
telle
that
whiche
is
synne
&
whiche
is
not
/
&
whiche
is
good
&
whiche
is
better
gode
/
And
yf
thou
wolt
festen
thy
thought
therto
it
shal
teche
the
al
that
the
nedeth
/
&
it
shal
gete
y●
al
that
the
wanteth
/
And
therfore
whan
thou
shalte
ryse
ayenst
the
grounde
of
synne
in
general
or
elles
in
ony
specyal
synne
hange
fast
vpon
this
desyre
.
&
sette
the
poynte
of
thy
thought
more
vpon
god
whom
thou
desyrest
than
vpon
the
synne
whiche
thou
repreuest
/
For
yf
thou
do
so
then
fyghteth
god
for
y●
/
&
he
shal
destroye
synen
in
y●
.
Thou
shal
moche
soner
come
to
thy
purpoos
yf
thou
do
so
than
yf
thou
leue
thy
meke
desyre
to
god
pryncypally
.
&
wyl
sette
thyn
hert
oonly
ayenst
the
styring
of
syn
.
as
though
thou
woldest
destroye
it
by
maystrye
of
thyself
/
thou
shalt
neuer
so
bryng
it
abowte
/
¶
How
a
man
shal
be
shapen
to
the
ymage
of
Ihu
/
&
Ihu
spapē
in
hym
/
Ca.
lxxxxii
BUt
do
as
I
haue
sayd
and
better
yf
thou
mayst
/
And
I
hope
by
the
grace
of
Ihesu
thou
shalt
make
the
deuyl
ashamed
/
And
al
suche
wicked
styrynges
thou
shalt
breke
away
/
that
they
shal
not
moche
greue
the
/
And
vpon
this
manere
wyse
maye
that
ymage
of
synne
be
broken
downe
in
the
&
destroyed
:
by
the
whiche
thou
arte
for
shapen
fro
the
kyndely
shappe
of
crystis
ymage
/
And
thou
shalt
beshappen
agayne
to
the
ymage
of
Ihesu
man
by
mekenesse
&
charyte
&
then
shalt
thou
be
ful
shapen
to
the
self
ymage
of
god
here
lyuyng
by
a
shadowe
in
contemplacyon
&
in
the
blysse
of
heuen
in
ful
sothfastnes
.
Of
this
shapyng
to
the
lyknes
of
cryst
spekith
saynt
poule
thus
/
Filioli
quos
iterum
perturio
doner
xp̄s
formetur
in
vobis
/
¶
How
a
man
shall
be
shapen
to
the
ymage
of
Ihesu
&
Ihesu
shapen
in
hym
/
Caplm
lxxxxii
.
WHo
so
weneth
for
to
come
to
the
werchyng
&
to
the
ful
vse
of
contemplacyon
&
not
by
this
waye
/
that
is
for
to
saye
not
by
full
hede
of
vertues
he
comyth
not
by
the
doore
&
therfore
as
a
theyf
he
shal
be
caste
out
I
say
not
but
that
a
man
may
by
the
yeft
of
god
haue
by
tymes
a
taastyng
&
a
glemeryng
of
lyfe
contemplatyf
/
Some
man
in
the
begynnyng
/
But
the
sadde
felynge
of
it
shall
he
not
haue
/
for
cryste
is
the
doore
&
he
is
porter
/
&
withouten
his
leue
&
his
lyuerey
maye
there
no
man
come
in
as
he
sayth
hymself
/
Nemo
venit
ad
patrem
nisi
perme
/
¶
The
cause
why
this
boke
was
made
.
And
how
she
sholde
haue
her
in
redynge
therof
that
it
was
made
to
/
Capitulum
/
lxxxxiii
.
LOo
I
haue
tolde
the
a
lytyl
as
me
thynketh
fyrst
of
contemplatyf
lyf
what
it
is
/
and
sythen
of
the
wayes
whiche
by
grace
leden
therto
/
nought
for
I
haue
it
in
felyng
&
in
werchynge
as
I
haue
it
in
sayenge
/
Neuerthelesse
I
wolde
by
thyse
wordes
suche
as
they
arne
fyrste
styre
myne
owne
neclygence
for
to
do
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
lyf
contemplatyf
for
to
traueyle
more
besely
&
more
mekely
in
the
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
ye●oue
of
god
/
thanke
god
.
for
it
is
his
gyfte
.
&
not
of
the
worde
/
And
yf
it
conforte
the
not
or
elles
thou
takest
it
not
redely
/
studye
not
to
longe
theraboute
but
laye
it
besyde
the
tyl
a nother
tyme
/
and
yeue
the
to
thy
prayer
or
to
other
ocupacyon
/
Take
it
as
it
wol
come
and
not
al
at
ones
/
Also
thyse
wordes
that
I
wryte
take
hem
not
to
straytly
but
there
that
the
thynkyth
by
gode
auysement
that
I
speke
to
shortly
eyther
for
lackyng
of
englysshe
or
wantynge
of
reason
I
praye
the
amende
it
oonly
where
nede
is
/
Also
thy●e
wordes
that
I
wryte
to
the
they
longen
not
al
to
a
man
that
hath
actyf
lyfe
.
but
to
the
or
ony
other
whiche
hath
the
state
of
lyfe
contemplatyffe
/
¶
THe
grace
of
our
Lorde
Ihesu
Cryste
be
with
the
/
AMEN
¶
Here
after
folowyth
the
seconde
boke
of
mayster
/
Waltere
Hylton
/
¶
That
a
man
is
the
ymage
of
god
after
the
soule
&
not
after
the
body
/
Caplm
/
Primum
FOr
asmoche
as
thou
couetyst
gretely
and
askyst
it
for
charyte
for
to
here
more
of
an
ymage
the
whiche
I
haue
before
tymes
in
partye
dyscryued
to
that
/
therfore
I
wyl
gladly
with
drede
fal
to
thy
desyre
/
&
helpyng
the
grace
of
our
lorde
Ihesu
cryst
.
in
whom
I
fully
truste
.
I
shal
open
to
the
a
lytyl
more
of
this
ymage
/
At
the
begynnyng
yf
thou
wylt
wyte
playnly
what
I
meane
by
this
ymage
.
I
telle
the
forsoth
that
I
vnderstonde
noughte
elles
but
thyn
owne
soule
/
For
thy
soule
&
my
soule
and
euery
resonable
soule
is
an
ymage
.
¶
How
it
neded
to
mankynde
that
oonly
thorough
the
passyon
of
cryste
it
sholde
be
restored
&
refourmed
the
was
for
shape
by
the
fyrste
synne
/
Caplm
ii
THe
ryghtwysnes
of
god
a
sketh
that
a
trespace
done
be
not
foryeuen
but
yf
amendes
be
made
for
it
yf
it
may
be
done
/
Now
it
is
sooth
.
mankynde
that
was
hole
in
adam
the
fyrste
man
trespassed
agaynste
god
so
wonder
greuously
whan
it
forfeyted
the
specyal
byddynge
of
hym
/
and
assented
to
the
false
counsayle
of
the
fende
/
that
it
deserued
ryghtfully
for
to
haue
be
departed
fro
hym
and
dampned
to
helle
withouten
ende
.
so
ferforth
that
stondynge
the
ryghtwysnes
of
god
it
myght
not
be
foryeuen
/
but
yf
amendes
were
fyrste
made
and
full
satysfaccyon
therfore
/
But
this
amendes
myght
no
man
make
that
was
man
oonly
.
and
comen
out
of
adam
by
kyndely
generacyon
for
this
skylle
/
For
the
trespasse
&
vnworshyp
was
endles
grete
/
&
therfore
it
passyd
mannys
myght
to
make
amendes
for
it
/
And
also
for
his
skyl
He
that
hath
trespassed
&
shal
make
amendes
hym
behouyth
for
to
yeue
to
hym
that
he
hath
trespassed
vnto
al
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
where
with
that
he
myght
paye
god
for
his
trespaas
ouer
that
he
ought
hym
\
For
what
gode
dede
that
man
myght
do
in
body
or
in
soule
it
was
but
his
dette
/
For
euery
man
ought
as
the
gospel
sayth
for
to
loue
god
with
al
his
herte
&
al
his
soule
and
all
his
myghtes
/
and
better
myght
he
not
do
than
this
/
And
neuertheles
this
dede
suffyced
not
to
the
refourmynge
of
mankynde
/
Ne
this
myght
he
not
do
but
yf
he
had
be
fyrst
refourmed
/
Thenne
neded
it
that
yf
mannes
soule
sholde
be
refourmed
/
and
the
trespaas
made
gode
/
that
our
lorde
god
hymself
sholde
refourme
this
ymage
/
and
make
amendes
for
this
trespaas
sythen
that
no
man
myght
/
But
that
myght
he
not
do
in
his
godhede
/
for
he
myght
not
ne
ought
not
to
make
amendes
by
sufferyng
of
payne
in
his
owne
kynde
/
therfore
it
neded
the
he
sholde
take
that
same
mankynde
that
had
trespassed
and
become
man
.
And
that
myght
he
not
by
the
comyn
lawe
of
generacyon
.
For
it
was
impossyble
goddis
sonne
to
be
borne
of
towchyd
woman
/
Therfore
hym
muste
become
man
thoroughe
a
gracyous
generacyon
by
the
werkynge
of
the
holy
ghoste
of
a
clene
gracious
mayden
our
lady
saynt
Mary
/
&
so
was
it
done
/
For
our
lorde
Ihesu
goddes
sonne
became
man
/
and
thorugh
his
precyous
deth
that
he
suffred
made
amendes
to
the
fader
of
heuen
for
mannes
gylte
/
And
the
myght
he
well
do
for
he
was
god
.
&
he
oughte
not
for
hymselfe
/
but
in
as
moche
as
he
was
man
borne
of
the
same
kynde
that
adam
was
that
fyrst
trespaced
.
And
so
though
he
ought
it
not
for
his
owne
persone
/
for
hymself
myghte
not
synne
/
Neuertheles
he
oughte
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
myght
yelde
to
god
ony
thynge
of
his
owne
that
he
ought
not
/
but
oonly
this
blessyd
Ihesu
.
For
he
myght
paye
god
one
thynge
that
he
ought
not
as
for
hymselfe
/
and
that
was
nought
but
one
thynge
.
that
was
to
yeue
his
precyous
lyfe
by
wylful
takyng
of
dethe
for
loue
of
sothfastnes
/
This
ought
he
not
/
As
moche
good
as
he
myght
do
to
y●
worshyp
of
god
in
this
lyfe
.
al
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
boonde
to
deye
/
for
dethe
is
oonly
a
payne
ordeyned
to
man
for
his
owne
synne
/
but
our
lorde
Ihesu
synned
neuer
ne
he
might
not
synne
/
and
therfore
he
ought
not
for
to
deye
/
Thenne
sythen
he
ought
not
for
to
deye
▪
and
yet
wylfully
he
deyed
/
thenne
payde
he
to
god
more
than
he
ought
/
And
sythen
that
was
the
beste
mannes
dede
&
moost
worthy
that
euer
was
done
/
Therfore
was
it
resonable
that
the
synne
of
mankynde
sholde
be
foryeuen
In
as
moche
as
mankynde
had
founde
a
man
of
the
same
kynde
without
wemme
of
synne
/
that
is
Ihesu
that
myght
make
amendes
for
the
trespaas
done
&
myght
paye
our
lorde
god
al
that
he
ought
and
ouer
more
that
he
ought
not
/
Then
syth
that
our
lorde
Ihesu
god
&
man
deyed
thus
for
saluacyon
of
mannes
soule
.
it
is
ryghtful
that
syn
sholde
be
foryeuen
/
&
mannes
soule
that
was
his
ymage
sholde
mow
be
reformed
&
restored
to
the
fyrst
lyknes
&
to
the
blysse
of
heuen
/
This
passyon
of
our
lorde
&
this
precyous
dethe
is
the
grounde
of
al
the
refourmyng
of
al
mannes
soule
/
without
whiche
myght
neuer
mannes
soule
haue
be
refourmed
to
the
lyckenesse
of
hym
.
ne
come
to
the
blysse
of
heuen
/
But
blessyd
may
he
be
in
al
his
werkynge
/
Now
is
it
so
that
thorough
the
vertue
of
his
precyous
passyon
the
brennyng
swerde
of
Cherubyn
that
droue
adam
out
of
paradyce
is
now
put
awaye
.
and
the
endles
gates
of
heuen
arn
open
to
euery
man
that
wyl
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
that
yate
redy
to
receyue
euery
soule
that
wyl
be
refourmed
here
in
this
lyf
to
his
lycknes
/
For
now
may
euery
soule
yf
that
he
wyl
be
refourmed
to
the
lykenesse
of
god
/
syth
that
the
trespaas
is
for
yeuen
/
&
the
amendes
thorugh
Ihesu
is
made
for
the
fyrste
gylte
/
Neuertheles
though
this
be
sothe
al
soules
haue
not
the
profyte
ne
the
frute
nf
this
precyous
passyon
/
ne
arne
not
refourmed
to
the
lyckenes
of
hym
/
That
the
Iewes
&
paynyms
&
also
fals
crysten
men
been
not
refourmed
effectually
thorough
the
vertue
of
the
passyon
for
her
owne
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
&
paynems
haue
not
the
benefyce
of
his
passyon
/
for
they
trowe
it
not
/
Iewes
trow
not
that
Ihu
the
sone
of
the
vyrgyn
mary
is
goddys
sone
of
heuen
.
Also
the
paynems
trowe
not
that
the
souereyne
wysdome
of
god
wolde
become
the
son
of
man
.
and
in
manhede
wolde
suffre
the
paynes
of
deth
/
And
therfore
the
Iewes
helde
the
prechynge
of
the
crosse
&
of
the
passyon
of
cryste
nought
but
sclaunder
&
blasphemye
/
&
the
paynems
helde
it
nought
but
fantome
&
folye
/
But
true
crysten
men
helde
it
the
souereyne
wysdom
of
god
&
his
grete
myghte
/
Thus
sayd
saynt
poul
/
Predicamus
vobis
crystum
crucifixum
iude
is
quidam
scandelum
gentibus
autem
stulticiam
ipsis
autem
vocatis
iudeis
&
grecis
xpm
dei
virtutem
et
dei
sapienciam
/
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
passyon
arne
not
refourmed
in
the
soule
to
the
lyckenes
of
hym
And
thyse
men
arne
false
crysten
men
the
whiche
arne
oute
of
charyte
/
&
lyuen
&
deyen
in
dedely
synne
/
Thyse
men
trowen
wel
as
it
semyth
that
Ihesu
is
goddis
son
/
And
that
his
passyon
suffyseth
to
saluacyon
of
mannes
soule
/
And
they
trowe
also
all
the
other
artycles
of
the
faythe
/
But
it
is
an
vushaply
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
so
they
ben
not
refonrmed
to
the
lyckenesse
of
god
.
but
goon
to
the
paynes
of
helle
endelesly
.
as
Iewes
and
sarasyns
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
whiche
soules
arne
refourmed
here
in
this
lyfe
to
the
ymage
of
god
thoroughe
the
vertue
of
his
passyon
/
soothly
oonly
those
that
trowen
in
hym
/
and
louen
hym
/
in
whiche
soules
the
ymage
of
god
that
was
thorough
synne
forshapen
\
as
it
were
in
to
a
fowle
bestes
lyckenes
is
restored
&
refourmed
to
the
fyrst
shape
/
and
to
the
worthynes
and
worshyp
that
it
had
in
the
begynnynge
/
Withoute
whiche
restorynge
and
refourmynge
shall
neuer
soule
be
faaf
ne
come
to
blysse
/
Of
two
maner
refourmynges
of
this
ymage
/
one
in
fulnes
another
in
fayth
/
Capl'm
iiii
NOw
sayest
thou
how
maye
this
be
soth
that
the
ymage
of
god
.
the
whiche
is
mannes
soule
myghte
be
refourmyd
here
in
this
lyfe
to
his
lyckenesse
in
ony
creature
/
It
semyth
naye
.
it
myght
not
be
so
/
For
yf
it
were
refourmed
then
sholde
it
haue
stable
mynde
/
clere
syght
&
clere
brennynge
loue
in
god
&
ghostly
thynges
euerlastyngly
as
it
had
in
the
begynnyng
/
But
that
is
no
creature
as
thou
trowest
lyuynge
here
in
this
lyfe
/
For
as
ayenst
thyself
thou
canst
wel
saye
the
thynke
the
ful
ferre
therfro
/
Thy
mynde
thy
reason
&
the
loue
of
thy
soule
arne
so
moche
sette
in
beholdyng
&
in
loue
of
erthly
thynges
/
that
of
ghostly
thynges
thou
felyst
ryght
lytyl
Thou
felyst
no
refourmynge
in
thyselfe
/
but
thou
arte
so
vnbylapped
with
this
blacke
ymage
of
synne
for
ought
that
thou
maye
do
/
that
vpon
what
syde
thou
the
tourne
thou
felyst
thyself
defoyled
&
spotted
with
flesshly
styrynges
of
this
foule
ymage
:
other
chaungyng
felyst
thou
none
fro
flesshlynes
into
ghostlynesse
neyther
in
pryue
myghtes
of
thy
soule
with
in
ne
in
bodely
felynge
with
out
/
Wherfore
ye
thynken
that
it
myghte
not
be
that
this
ymage
myght
be
refourmed
/
Or
elles
yf
it
myght
be
refourmed
/
Thenne
askest
thou
how
it
myght
be
refourmed
/
To
this
I
answere
&
laye
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
blys●e
of
heuen
/
where
mannes
soule
shal
fully
be
refourmed
.
not
to
that
state
that
it
had
at
the
fyrste
begynnyng
by
kynde
.
or
myght
haue
had
thorough
grace
yf
it
had
stonde
hole
/
But
it
shal
be
restored
to
moche
more
blysse
and
moche
hyer
Ioye
thorough
the
grete
mercy
&
the
endles
goodnesse
of
god
than
it
shold
haue
had
yf
it
had
neuer
fallen
/
For
then
shal
the
soule
receyue
the
hole
&
the
ful
felyng
of
god
in
al
mightes
of
it
.
without
medelyng
of
ony
other
affeccyon
/
And
it
shal
see
mankynde
in
the
persone
of
Ihesu
aboue
the
kynde
of
angels
onyd
to
the
godhede
/
For
then
shal
Ihu
bothe
god
&
man
be
al
in
al
/
&
oonly
he
.
That
refourmyng
in
party
is
in
two
maners
.
one
in
fayth
another
in
felynge
/
Caplm
v.
ANother
refourmynge
of
this
ymage
is
in
partye
:
and
this
refourmynge
maye
be
had
in
this
lyfe
:
and
but
yf
he
had
in
this
lyfe
it
maye
neuer
be
had
.
ne
the
soule
may
neuer
be
saaf
/
But
this
refourmynge
is
on
two
maners
/
One
is
in
fayth
oonly
.
A nother
is
in
fayth
and
in
felynge
.
The
fyrst
refourmynge
in
fayth
oonly
suffyseth
to
saluacyon
/
The
seconde
is
worthy
to
haue
passynge
mede
in
the
blysse
of
heuen
/
The
fyrst
maye
be
hadde
lyghtly
and
in
shorte
tyme
/
The
seconde
maye
not
soo
but
thoroughe
lengthe
of
tyme
and
moche
ghostly
traueyle
/
The
fyrste
maye
be
hadde
with
the
felynge
of
the
ymage
of
synne
/
for
thoughe
a
man
fele
noo
thynge
in
hymselfe
but
all
styrynges
of
synne
and
flesshly
desyres
.
not
ayenstondynge
that
felynge
/
yf
he
wylfully
assent
not
therto
he
maye
be
refourmed
in
fayth
to
the
lyckenesse
of
god
/
But
the
seconde
refourmynge
puttyth
out
the
lykynge
in
felynge
of
flesshly
styrynges
and
worldly
desyres
/
and
suffreth
noo
suche
spottes
abyde
in
this
ymage
/
The
fyrste
refourmynge
is
oonly
of
begyn●ynge
and
profytynge
soules
.
and
of
actyfmen
/
The
seconde
is
of
perfyte
soules
and
of
contemplatyfmen
.
For
by
the
fyrste
refourmynge
the
ymage
of
synne
is
not
destroyed
.
but
it
is
lefte
as
it
were
all
hole
in
felynge
/
But
the
seconde
refourmynge
destroyeth
the
olde
felynges
of
this
ymage
of
synne
/
and
bryngeth
in
to
the
soule
newe
gracyous
felynges
thoroughe
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
moost
beste
/
Fyrste
lette
vs
speke
of
that
one
and
sythe
of
that
other
/
And
soo
we
shall
come
to
the
thyrde
/
That
thorough
the
sacrament
of
baptym
that
is
grounded
in
the
passyon
of
cryst
this
ymage
is
refourmed
fro
orygynal
synne
/
Caplm
vi
TWo
manere
of
synnes
makyth
a
so●le
to
lese
the
shape
&
the
lyknesse
of
god
.
That
one
is
called
orygynal
that
is
the
fyrst
syn
.
thother
is
called
actuel
that
is
wylfully
done
syn
.
thise
ii
.
synnes
put
away
a
soule
fro
the
blysse
of
heuen
.
&
dampneth
it
to
th
endles
payn
of
hel
.
but
if
it
be
thorough
the
grace
of
god
refourmyd
to
his
lyckenesse
or
it
passe
hens
out
of
this
lyfe
/
Neuertheles
two
remedyes
arne
there
ayenst
thyse
two
synnes
/
by
that
whiche
a
forshapen
soule
maye
be
restored
agayne
/
One
is
the
sacramente
of
baptym
ayenste
orygynal
synne
/
a nother
is
the
sacramente
of
penaunce
ayenst
actuel
synne
/
A
soule
of
a
chylde
that
is
borne
and
is
vncrystenyd
by
cause
of
orygynal
synne
hath
no
lyckenesse
of
god
/
He
is
nought
but
an
ymage
of
the
fende
&
a
bronde
of
helle
.
But
as
soone
as
it
is
crystened
it
is
refourmed
to
the
ymage
of
god
/
and
thorugh
the
vertue
of
fayth
of
holy
chyrche
sodeynly
it
is
tourned
fro
the
lyckenesse
of
the
fende
&
made
lyke
an
angel
of
heuen
.
Also
the
same
falleth
to
a
Iewe
or
to
a
sarazyne
the
whiche
or
they
ben
crystened
arne
nought
but
mancyples
of
helle
/
But
whan
they
forsaken
her
errour
&
fallen
mekely
to
the
trouthe
in
cryste
and
receyue
the
baptym
of
water
in
the
holy
sthost
.
sothly
without
ony
more
taryenge
they
arne
refourmed
to
the
lyckenesse
of
god
soo
fully
as
holy
chyrche
troweth
.
that
yf
they
myghte
as
soone
after
baptym
passe
out
of
this
worlde
.
they
sholde
streyght
flee
to
heuen
withoute
ony
more
lettyng
/
had
they
done
neuer
so
moche
synne
before
in
the
tyme
of
her
vntrouthe
/
&
neuer
sholde
they
fele
the
paynes
of
helle
ne
of
purgatory
/
And
the
pryuelege
sholde
they
haue
by
the
meryte
of
crystis
passyon
/
That
thorough
the
sacrament
of
penaunce
the
stondeth
in
contrycyon
confessyon
&
satysfaccyon
this
ymage
is
refourmed
fro
actual
synne
/
Caplm
vii
ALso
what
crysten
man
or
woman
that
hath
lost
the
lyckenesse
of
god
thoroughe
a
dedely
synne
brekynge
goddis
commaundementes
/
yf
he
thoroughe
to
wchynge
of
grace
sothfastly
forsake
his
synne
with
sorowe
and
contricyon
of
herte
.
and
be
in
ful
wyl
for
to
amende
hym
/
and
torne
hym
to
good
lyuynge
/
And
in
this
forsayd
wyl
receyueth
the
sacramente
of
penaunce
yf
he
maye
/
Or
yf
that
he
maye
not
he
is
in
wyltherto
.
Sothly
I
saye
that
this
mannes
soule
or
womans
that
was
forshapen
fyrste
to
the
lyknesse
of
the
deuyl
thorough
dedely
synne
is
nowe
by
the
sacrament
of
penaunce
restored
and
shapen
ayen
to
the
ymage
of
our
lorde
god
This
is
a
grete
curtesye
of
our
lorde
and
an
endles
mercy
that
so
lyghtly
foryeuyth
al
maner
of
synne
/
and
soo
sodeynly
yeuyth
plente
of
grace
to
a
synful
soule
that
askyth
mercy
of
hym
/
He
abydeth
not
grete
penaunce
doynge
ne
paynful
flesshly
sufferyng
or
he
foryeue
it
/
But
he
askyth
a
lothynge
of
synne
&
a
ful
forsakynge
in
wyl
of
the
soule
for
the
loue
of
hym
and
a
tournyng
of
the
hert
to
hym
/
This
askyth
he
/
for
this
yeuyth
he
/
And
thenne
whan
he
seeth
this
withoute
ony
delayenge
.
he
foryeuyth
the
synne
and
refourmyth
the
soule
to
his
lyknesse
/
The
synne
is
foryeuen
that
the
soule
shal
not
be
dampned
/
Neuerthelesse
the
payne
detted
for
the
synne
is
not
yet
fully
foryeuen
/
but
yf
contrycyon
&
loue
be
the
more
And
therfore
shal
he
go
and
shewe
hym
&
shriue
hym
to
his
ghostly
fader
.
and
receyue
penaunce
enioyned
for
his
trespaas
.
and
gladly
fulfyl
it
.
so
that
bothe
the
synne
&
the
payne
maye
be
done
awaye
or
he
passe
hens
/
And
that
is
the
skylful
ordynaunce
of
holy
chyrche
for
grete
profyte
of
mannes
soule
that
thoughe
the
synne
be
foryeuen
thorough
the
vertue
of
contrycyon
/
neuerthelesse
in
fulfyllynge
of
mekenesse
:
and
for
to
make
hole
satysfaccyon
he
shal
yf
he
may
shewe
to
his
preste
plener
confessyon
for
that
is
his
token
&
his
warraunt
of
foryeuenesse
ayenste
al
his
enmyes
.
and
that
is
nedefull
for
to
haue
/
For
yf
a
man
had
forfeyted
his
lyfe
ayenst
a
kyng
of
this
erthe
it
were
not
ynough
to
hym
as
for
a
fulsykernesse
for
to
haue
only
foryeuenesse
of
the
kynge
/
but
yf
he
haue
a
charter
the
whiche
may
be
his
token
&
his
warraunt
agaynste
al
other
men
/
Ryght
so
maye
it
be
sayd
ghostly
/
If
a
man
haue
forfeyted
agaynst
the
kynge
of
heuen
his
lyfe
thorough
dedely
synne
/
It
is
not
ynough
to
hym
to
fulsykernesse
for
to
haue
foryeuenes
of
god
oonly
by
contrycyon
betwene
god
and
hym
.
but
yf
he
haue
a
charter
made
by
holy
chyrche
yf
he
maye
come
therto
And
that
is
the
sacrament
of
penaunce
the
whiche
is
his
charter
&
his
token
of
foryeuenes
/
For
syth
that
he
forfeyted
both
ayenste
god
and
holy
chyrche
it
is
skylful
that
he
haue
foryeuenesse
for
that
one
and
a
warrant
for
the
other
/
And
this
oon
skylle
why
that
confession
is
nedeful
/
A nother
skylle
is
this
/
For
syth
this
refourmyng
of
the
soule
stondyth
in
fayth
oonly
&
not
in
felyng
/
therfore
a
flesshly
man
that
is
rude
&
boystouse
&
can
not
deme
lyghtly
but
outwarde
of
bodely
thynges
sholde
not
mow
haue
crowyd
that
his
synnes
had
ben
foryeuen
hym
but
yf
he
had
some
bodely
token
.
and
that
is
confessyon
thorough
the
whiche
token
he
is
made
●ll
syker
of
foryeuenes
yf
that
he
do
that
in
hym
is
/
This
is
the
trouth
of
holy
chyrche
as
I
vnderstonde
it
/
Also
a nother
skylle
is
this
/
Though
the
grounde
of
foryeuenesse
stonde
not
pryncypally
in
confessyon
but
in
contrycyon
of
the
herte
.
and
in
forthyn
kynge
of
synne
/
neuertheles
I
hope
that
there
is
many
a
soule
that
sholde
neuer
a
felyd
very
contricyon
.
nor
had
full
forsakynge
of
synne
yf
confessyon
had
not
be
/
For
it
fallyth
oft
sythes
that
in
the
tyme
of
coufessyon
grace
of
compunccyon
comyth
to
a
soule
that
before
neuer
felyd
grace
.
but
euer
was
colde
and
drye
and
ferder
fro
felyng
of
grace
/
And
therfore
syth
confessyon
was
so
profytable
to
the
more
partye
of
crysten
men
holy
chyrche
ordeyned
for
the
more
sykernesse
generally
to
al
crysten
men
that
euery
man
&
woman
sholde
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
tyme
/
Neuertheles
I
hope
wel
that
yf
al
men
had
ben
as
besye
aboute
the
kepyng
of
themselfe
in
eschewynge
of
almaner
of
synne
/
And
had
comyn
to
as
moche
grete
knowynge
and
felyng
of
god
as
some
man
hathe
/
That
holy
chyrche
sholde
not
haue
ordeyned
the
token
of
confessyon
.
as
for
nedeful
bonde
for
it
had
not
neded
/
But
for
al
men
arne
not
so
perfyte
.
and
perauenture
moche
of
the
more
partye
of
crysten
men
is
vnperfyte
.
therfore
holy
chyrche
ordeyned
confessyon
.
by
waye
of
general
bonde
to
al
crysten
men
that
wyl
knowe
holy
chyrche
as
her
moder
.
&
wol
be
buxome
to
her
byddynge
/
If
this
be
soth
as
I
hope
it
is
then
erreth
he
gretely
that
generally
sayth
that
confessyon
of
synnes
for
to
shewe
a
preste
is
neyther
nedeful
to
a
synner
ne
behoful
/
and
that
no
man
is
bounde
therto
/
For
by
that
that
I
haue
sayd
it
is
both
nedeful
&
spedful
to
al
soules
that
in
this
wretchyd
lyfe
are
defoyled
/
thorough
synne
/
and
namely
to
those
that
arne
thorough
dedely
synne
forshapen
fro
the
lyknes
of
god
whiche
mye
not
be
refourmed
to
his
lykenesse
but
by
the
sacrament
of
penaunce
that
pryncypally
stondeth
in
contrycyon
and
sorowe
of
herte
/
and
secundary
in
shryfte
of
mouthe
folowynge
after
yf
it
maye
be
hadde
/
Upon
this
mauere
by
this
sacrament
of
penaunce
is
a
synful
soule
refourmed
to
the
ymage
of
god
and
to
hys
lyckenesse
/
¶
How
in
the
sacramente
of
baptym
and
of
penaunce
thorough
a
preuy
vnperceyuable
worchynge
of
the
holy
ghost
this
ymage
is
refourmed
though
it
be
not
seen
ne
felt
/
Calpm̄
viii
BUT
this
refourmange
stondeth
in
fayth
&
not
in
felyng
/
For
ryght
as
the
propyrte
of
the
fayth
is
for
to
trowe
that
thou
seest
not
.
ryght
so
it
is
for
to
trowe
the
thou
felyst
not
.
But
he
that
is
refourmed
in
his
soule
by
the
sacrament
of
penaunce
to
the
ymage
of
god
he
felyth
no
chaungynge
in
hymself
neyther
in
his
bodely
kynde
without
ne
in
the
pryue
substaunce
of
the
soule
within
other
than
he
dyde
.
for
he
is
as
he
was
vnto
his
felynge
/
and
he
felyth
the
same
styrynges
of
synne
&
the
same
corrupcyon
of
his
flesshe
in
passyons
&
worldly
rysynge
in
his
herte
as
he
dyde
before
/
And
neuertheles
he
shal
trowe
that
he
is
thorugh
grace
refourmed
to
the
lyknes
of
god
though
he
nother
fele
it
ne
see
it
/
He
may
wel
fele
sorowe
for
his
synne
&
a
tornyng
of
his
wyll
fro
synne
to
clennesse
of
lyuynge
yf
that
he
haue
grace
&
take
good
kepe
of
hymselfe
but
he
may
nother
see
ne
fele
the
refourmyng
of
his
soule
how
it
is
wonderly
&
vnperceyuably
chaunged
fro
the
fylthe
of
the
fende
vnto
the
fayrnes
of
an
angel
thorough
a
pryue
gracyous
werchyng
of
the
holy
ghost
.
That
maye
he
not
see
but
he
shal
trowe
it
/
And
yf
he
trowe
it
.
then
is
his
soule
refourmed
in
trouthe
.
For
ryght
as
holy
chyrche
trowith
by
the
sacrament
of
baptym
sothfastly
receyued
a
Iewe
or
a
sarasyn
or
a
chylde
borne
is
refourmed
in
soule
to
the
lyckenesse
of
god
thorough
a
pryue
vnperceyuable
werthyng
of
the
holy
ghost
/
not
ayen
stondyng
al
the
flesshly
styrynges
of
his
body
of
syn
.
the
whiche
he
shal
fele
after
his
baptim
as
wel
as
he
dyde
before
Ryght
so
by
the
sacrament
of
penaunce
mekely
&
truly
recōmaundement
of
god
/
And
for
that
thou
haste
mysdone
here
before
ayenste
his
byddyng
thou
hast
shryuen
y●
therof
mekely
with
ful
herte
to
leue
it
/
&
arte
sory
that
thou
dydest
it
/
I
saye
then
sykerly
that
thy
soule
is
refourmed
in
fayth
to
the
lyknes
of
god
/
¶
That
al
the
soules
that
lyuen
mekely
in
the
faythe
of
holy
chyrche
/
&
haue
her
fayth
quyckened
in
loue
&
chary
ben
refourmed
by
this
sacrament
/
though
it
be
soo
the
they
may
not
fele
y●
specyal
yefte
of
deuocyon
or
of
ghostly
felynge
/
Calpm̄
x
IN
this
refourmynge
that
is
oonly
in
fayth
the
moste
parte
of
chosen
soules
leden
her
lyfe
that
setten
her
wyl
stedfastly
for
to
flee
al
manere
of
dedely
synne
/
and
for
to
kepe
hem
in
loue
&
charyte
to
her
euen
crysten
and
for
to
kepe
the
commaundementes
of
god
after
her
cunnynge
/
And
whan
it
so
is
that
wycked
styrynges
&
euyl
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
dysplesyng
of
wyl
/
soo
that
they
folowe
not
in
dede
thyse
wycked
wylles
/
And
neuertheles
yf
they
falle
lyghtly
as
it
were
ayenst
her
wyl
thorugh
freelte
or
vncunnynge
/
as
soone
her
conscyence
greuyth
hem
and
pynyth
hem
soo
greuously
that
they
mowe
haue
noo
reste
tyll
they
be
shryuen
and
maye
haue
foryeuenesse
/
Sothly
al
thyse
soules
that
thus
lyuenin
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
/
Thoughe
it
be
soo
that
they
myghte
neuer
haue
ghostly
felynge
ne
Inwarde
sauoure
.
ne
specyall
grace
of
deuocyon
in
al
her
lyfe
tyme
/
For
elles
yf
thou
saye
that
noo
soule
shall
be
●aaf
but
it
were
refourmed
in
ghostly
felyng
that
it
myght
fele
deuocyon
&
ghostly
sauour
in
god
as
some
soules
doon
thorough
specyal
grace
.
then
sholde
fewe
soules
be
saaf
in
rewarde
of
multytude
of
other
/
Nay
it
is
not
for
to
trowe
that
the
for
the
soules
that
oonly
arne
deuoute
.
and
by
grace
come
to
ghostly
felynge
.
and
for
no
mo
our
lorde
Ihu
sholde
haue
take
mankynde
/
&
suffred
the
harde
passyon
of
dethe
.
It
had
be
a
lytyl
purchaas
to
hym
for
to
haue
come
fro
so
ferre
to
so
nere
/
and
fro
soo
hye
to
so
lowe
for
so
fewe
soules
Nay
his
mercy
is
spred
larger
than
soo
/
Neuertheles
on
the
contrary
wyse
yf
thou
trowe
that
the
passyon
of
our
lorde
is
soo
precyous
.
&
his
mercy
so
moche
that
there
shal
no
soule
be
dampned
.
&
namely
of
no
crysten
man
do
he
neuer
so
euyll
as
some
fooles
wene
.
sothly
thou
e●rest
gretly
/
Therfore
go
in
the
meane
&
holde
the
in
the
myddes
.
&
trowe
as
holy
chyrche
trowith
/
And
that
is
that
the
moost
synful
man
that
lyueth
in
there
yf
he
torne
his
wyl
thorough
grace
fro
dedely
synne
with
sothfaste
repentaunce
to
the
seruyce
of
god
/
he
is
refourmed
in
his
soule
/
And
yf
he
deyed
in
the
state
he
shal
be
saaf
/
Thus
behyght
our
lorde
by
his
prophete
sayenge
thus
/
In
quacumque
hora
conuersus
fuerit
peccator
&
ingemuerit
.
¶
That
we
sholde
beleue
stedfastly
refourmynge
of
this
ymage
.
yf
our
conscience
wytnes
to
vs
a
ful
forsakyng
of
synne
.
&
a
true
tornyng
of
our
wyl
to
good
lyuyng
.
Ca.
ix
OF
this
refourmynge
in
fayth
spekyth
saynt
poul
thus
.
¶
That
soules
refourmed
neden
euer
to
fyght
&
to
stryue
ayenste
the
styrynges
of
synne
whyle
they
lyuen
here
And
how
a
soule
maye
knowe
whan
it
assentyth
to
the
styrynge
.
&
whan
not
/
Caplm
xi
.
THis
refourmyng
in
fayth
is
lyghtly
goten
/
but
it
maye
not
so
lyghtly
beholde
/
&
therfore
what
man
or
woman
that
is
refourmed
to
the
lyekenesse
of
god
in
trouth
moche
traueyle
&
besynesse
must
they
haue
yf
they
wyl
kepe
this
ymage
hole
&
clene
that
it
falle
not
downe
ayen
thorugh
wekenesse
of
wyl
to
the
ymage
of
synne
He
maye
not
be
ydle
ne
reklees
for
the
ymage
of
synne
is
so
nere
festnyd
to
hym
/
&
so
contynually
pressyth
vpon
hym
by
dyuerse
styrynges
of
syn
/
that
but
yf
he
be
right
wel
waar
he
shal
ful
lyghtly
thorugh
assent
fal
ayen
ther
comforteth
al
soules
that
thorough
grace
arne
refourmed
in
fayth
y●
they
sholden
not
tomoche
drede
the
bourden
of
this
ymage
with
the
vnskylful
styrynges
therof
yf
it
so
be
they
sente
not
wylfully
therto
/
Neuertheles
in
this
poynte
many
soules
y●
arne
refourmed
in
trouthe
arne
oft
tymes
moche
tormented
&
trowbled
in
vayne
as
thus
/
Whan
they
haue
felte
flesshly
styrynges
of
pryde
or
enuye
of
couetyse
or
lechery
or
of
ony
other
he
desyn̄e
.
they
wote
not
somtyme
whether
they
sent
therto
or
no.
&
that
is
no
grete
wonder
/
For
in
tyme
of
temptacyon
a
freel
mannes
thought
is
so
trowbled
&
so
ouer
layed
that
he
hath
no
clere
syght
ne
fredom
of
hymself
/
but
is
taken
oft
with
lykyng
vnwarly
.
&
gooth
forth
a
grete
whyle
or
then
he
perceyue
it
/
And
therfore
fallen
some
in
dowte
&
dwere
wheder
they
synned
in
tyme
of
temptacyon
or
no
/
As
ayenst
this
poynt
I
saye
as
me
thynke
/
that
a
soule
maye
haue
assayeng
in
this
manere
whed
that
he
assente
or
no
/
If
it
be
so
that
a
man
is
styred
to
ony
maner
of
synne
.
&
the
lykynge
is
soo
grete
in
his
flesshly
felynge
that
it
trowblyth
his
reason
.
&
as
it
were
with
maystry
ocupyeth
the
affeccyon
of
the
soule
/
neuertheles
he
kepyth
hym
that
he
foloweth
not
in
dede
/
ne
he
wolde
not
yf
he
myght
but
is
rather
paynful
to
hym
for
to
fele
the
lykyng
of
the
synne
.
&
fayne
he
wolde
put
it
awaye
yf
he
myght
/
And
then
whan
the
styryng
is
ouerpassed
he
is
glad
&
wel
payed
that
he
is
delyuered
of
it
/
by
this
assay
may
he
wyte
.
that
were
the
lykyng
neuer
so
grete
in
the
flesshly
felynge
that
he
assented
not
ne
synned
not
namly
dedely
.
Neuertheles
a
remedye
there
is
syker
to
suche
a
symple
soule
that
is
marred
in
itself
&
can
not
helpe
it
that
he
be
not
to
bolde
in
hymself
vtterly
wenynge
y●
suche
flesshly
styryng
with
lykyng
are
no
syn̄eh
.
for
he
myght
so
falle
in
to
rechelesnes
&
into
fals
sekernes
.
Ne
also
that
he
be
not
to
dredeful
ne
to
symple
in
wytte
for
to
deme
hem
al
as
dedely
synne
nor
as
grete
venyals
for
nother
is
soth
.
but
that
he
holde
hem
al
as
synnes
&
wretchydnes
of
hymself
.
&
that
he
haue
sorowe
for
hem
&
be
not
to
besy
for
to
deme
hem
nother
dedely
ne
venyall
.
But
yf
his
conscience
be
gretly
greued
y●
he
hastely
go
&
shewe
to
his
confessour
in
general
or
in
specyal
suche
styrynges
.
&
namly
euery
styrynge
the
begynneth
to
festen
ony
rote
in
the
herte
&
moost
ocupyeth
it
for
to
drawe
it
downe
to
synne
&
worldly
vanytee
/
And
then
whan
he
is
thus
shryuen
generally
or
specyally
trow
then
stedfastly
y●
they
ben
foryeuen
.
&
dyspute
nomore
about
hem
that
arne
passed
&
foryeuen
whether
they
were
dedely
or
venyal
.
But
that
he
be
more
besy
to
kepe
hym
better
ayenst
hem
that
arne
comyng
And
yf
he
do
thus
then
maye
he
come
to
reste
in
conscyence
But
then
some
arn
so
flesshly
&
so
vncunnyng
that
they
wolde
fele
or
see
or
here
foryeuenes
of
her
synnes
as
openly
as
they
myght
fele
&
see
a
bodely
thynge
/
And
for
as
moche
as
they
fele
it
not
so
therfore
they
falle
ofte
in
suche
weeres
&
doubtes
of
hymself
&
neuer
maye
come
to
reste
/
and
in
that
arne
they
vnwyse
.
for
faythe
gooth
before
felyng
/
Our
lorde
sayd
to
a
man
that
was
in
the
palsye
whan
he
helyd
hym
thus
/
Confide
sili
remiremittū●
tibi
pccā
tua
.
¶
That
this
ymage
is
bothe
fayre
&
fowle
whyles
it
is
in
this
lyfe
here
though
it
be
refourmed
/
And
of
dyuersyte
of
felynges
pryuely
had
betwene
thyse
soules
that
ben
refourmed
&
other
that
ben
not
/
Caplm
xii
FAyr
is
mannes
soule
.
&
fowle
is
a
mannes
soule
Fayr
in
as
moche
as
it
is
refourmed
in
fayth
to
the
lyckenes
of
god
/
But
it
is
foule
in
as
moche
as
it
is
medlyd
with
flesshly
felynges
&
vnskylful
styrynges
ofth
ymage
of
syn
/
Foule
without
as
it
were
a
beest
/
fayr
within
lyke
to
an
angel
/
Foule
in
felyng
of
the
sensualyte
fayre
in
trouth
of
the
reason
/
Foule
for
the
flesshly
appetyte
.
fayre
for
the
good
wyl
/
Thus
fayre
&
thus
foule
is
a
chosen
soule
/
sayenge
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
/
&
some
ben
refourmed
only
in
fayth
/
&
some
in
fayth
&
in
felynge
/
Caplm
xiii
BI
this
that
I
haue
sayd
maye
thou
see
that
after
dyuers
partyes
of
the
soule
arn
dyuers
states
of
men
/
Some
men
arn
not
refourmed
to
the
lykenesse
of
god
/
and
some
arne
refourmed
to
the
lyckenesse
of
god
/
And
some
arn
refourmed
only
in
fayth
/
and
some
arne
refourmed
in
fayth
&
in
felynge
/
For
thou
shalt
vnder
stonde
that
a
soule
hath
two
partyes
/
That
one
is
called
sensualyte
&
that
is
flesshly
felynge
by
the
fyue
outwarde
wyttes
/
the
whiche
is
comon
to
man
&
to
beest
/
Of
the
whiche
sensualyte
whan
it
is
vnskylfully
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
/
&
that
is
departed
in
two
/
In
the
ouer
partye
&
in
y●
nether
/
The
ouer
party
is
lyckened
to
a
man
/
for
it
sholde
be
mayster
and
souereyne
and
that
is
propyrly
the
ymage
of
god
/
For
by
that
only
the
soule
knowyth
god
and
louyth
hym
/
And
the
neyther
is
lyckened
to
a
woman
/
for
it
sholde
be
burum
to
the
ouer
partye
of
reyson
/
as
woman
is
buxum
to
man
/
and
that
lyeth
in
knowynge
and
rulynge
of
erthly
thynges
:
for
to
vse
hem
dyscretly
after
nede
.
and
for
to
refuse
hem
whan
it
is
no
nede
.
for
to
haue
euer
with
it
an
eye
vpwarde
to
the
ouer
partye
of
reason
with
drede
&
reuerence
for
to
folow
it
.
Now
may
I
say
y●
a
soule
that
lyueth
after
lykynges
&
the
lustes
of
the
flesshe
/
as
it
were
an
vnskylful
beest
.
&
neyther
hath
knowynge
of
god
ne
desyre
the
vertues
ne
to
good
lyuynge
.
But
is
al
blynded
in
pryde
/
frette
with
enuy
ouerlayed
whth
couetyse
/
defoyled
with
lecherye
/
and
other
grete
synnes
/
Is
not
refourmed
to
the
lyckenesse
of
god
/
for
it
lyeth
&
resteth
fully
in
the
ymage
of
synne
.
that
is
sensualyte
/
A nother
soule
that
dredeth
god
/
and
ayenstondeth
dedely
styrynges
of
the
sensualyte
/
&
foloweth
hem
not
But
lyueth
resonably
in
ruelynge
&
gouernaunce
of
worldly
thynges
/
and
setteth
his
entent
and
his
wyl
for
to
pleyse
god
by
his
outwarde
werkes
is
refourmed
to
the
lyknesse
of
god
in
faythe
/
And
though
he
fele
the
same
styrynges
of
synne
as
the
other
dooth
/
it
shal
not
dysease
hym
for
heresteth
not
in
hem
as
that
other
dooth
/
But
a nother
soule
that
fleeth
thorugh
grace
al
dedely
styrynges
of
the
sensualyte
&
venyals
also
ferforth
that
he
felyth
hem
not
is
refourmed
in
felynge
/
for
he
folowyth
the
ouerparty
of
reason
in
beholdyng
of
god
&
ghostly
thynges
,
as
I
shal
tel
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
then
that
knowyth
not
y●
worthynesse
of
his
soule
ne
wyll
not
knowe
it
/
how
it
is
moost
worthy
creature
that
euer
god
made
out
take
an
angel
whom
it
is
lyke
to
▪
hye
aboue
al
other
kynde
bodely
.
to
the
whiche
no
thynge
maye
suffyse
as
full
reste
/
but
oonly
god
/
And
therfore
he
sholde
nothynge
loue
ne
lyke
but
hym
oonly
/
ne
coueyte
ne
seke
but
how
he
myght
be
refourmed
to
his
lyknes
.
but
for
he
knowyth
not
this
,
therfore
he
sekyth
&
coueytyth
his
rest
&
his
lykynge
outwarde
in
bodely
creatures
werse
than
hym self
is
/
Unkyndly
he
doth
&
vnresouably
he
werkyth
y●
leuyth
the
souereyn
good
&
euerstyng
lyfe
that
is
god
vnsought
&
vnloued
vnknowen
&
vnworshypped
.
and
chesyth
his
reste
&
his
blysse
in
a
passynge
delyte
of
an
erthely
thyng
/
Neuerthelesse
thus
done
al
the
louers
of
this
worlde
that
haue
her
Ioye
&
her
blysse
in
this
wretchyd
lyfe
/
Some
haue
it
in
pryde
&
vaynglory
of
hemself
/
the
whan
they
haue
loste
the
drede
of
god
they
traueyle
&
studye
nyght
&
day
how
they
mow
come
to
worshyp
&
praysynge
of
the
worlde
/
&
maken
noo
force
how
it
be
soo
that
they
myght
come
therto
&
ouerpasse
al
men
eyther
in
clergy
or
in
crafte
in
name
or
fame
.
In
ryches
or
in
reuerence
.
in
souerente
&
maystershyp
.
in
hye
state
&
lordshyp
/
Some
men
haue
her
reste
in
ryches
&
in
outragious
hauour
of
erthly
good
.
&
setten
her
hertes
so
fully
for
to
gete
it
.
y●
they
seke
not
elles
but
how
they
myght
come
therto
/
Some
haue
her
lykynge
in
flesshly
lustes
of
glotenye
&
lecherye
&
in
other
bodely
vnclennes
/
And
some
in
oo
thynge
&
some
in
a nother
.
And
thus
wretchydly
thyse
y●
done
thus
forshapen
hemself
fro
the
worthynes
of
man
&
torne
hem
in
to
dyuers
bestes
lyckenes
/
The
prowde
man
is
torned
into
a
lyon
for
pryde
:
for
he
wolde
be
drade
&
worshypped
of
all
men
/
&
that
no
man
ayenstonde
the
fulfyllynge
of
his
flesshly
wyl
nother
in
worde
ne
in
dede
/
And
yf
ony
man
wolde
lette
his
mysproude
wyl
he
weryth
felle
&
wrothe
.
&
woll
be
wroken
of
hym
as
a
lyon
wrekith
hym
on
a
lytyl
beest
/
This
man
that
dooth
thus
is
no
man
for
he
dooth
vnresonably
ayenst
y●
kynde
of
a
man
/
&
so
he
is
tourned
&
transfourmed
in
to
a
lyon
/
Enuyous
&
angry
men
arne
torned
in
to
houndes
thoroughe
wrathe
/
an
enuye
the
brekyth
ayen
her
euen
cristen
&
bytyth
hem
by
wycked
&
malycyous
wordes
/
&
greuyth
hem
that
haue
not
trespassed
with
wrongfull
dedes
.
harmyng
hem
in
body
&
in
soule
ayenst
goddis
byddynge
/
Some
men
arne
forshapen
in
to
asses
the
arne
slowe
to
the
seruyce
of
god
.
and
euyl
wylled
for
do
ony
good
dede
to
her
euen
crysten
/
They
arne
redy
ynough
for
to
renne
for
worldly
profyte
&
for
erthly
worshyp
or
for
pleysaunce
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
wol
not
therof
/
And
yf
they
ought
done
they
goon
but
apase
&
with
frowarde
wyl
/
Some
are
torned
in
to
swyne
for
they
are
so
blynde
in
wytte
&
so
bestly
in
maners
that
they
haue
no
drede
of
god
:
but
folowen
only
the
lustes
and
lykynges
of
her
flesshe
/
and
haue
no
rewarde
to
the
honeste
of
man
/
ne
for
to
rule
hem
after
the
byddynge
of
reason
/
ne
for
to
restrayne
the
vnskylfull
styrynges
of
the
flesshly
kynde
.
but
assone
as
a
flesshly
styrynge
comyth
of
synne
they
are
redy
for
to
falle
ther
to
and
folowe
as
swyne
done
/
Some
men
are
torned
in
to
wulfes
that
lyuen
&
raueyn
as
fals
couetous
men
done
that
thorough
maystry
&
ouerledyng
robben
her
euen
crysten
of
her
worldly
goodes
/
Some
men
are
torned
in
to
foxes
as
fals
men
&
deceyuable
men
that
lyuen
in
trecherye
&
gyle
/
Al
thyse
&
many
other
moo
that
lyuen
not
in
drede
of
god
:
but
breken
his
commaundementes
forshapen
hemself
fro
the
lyknes
of
god
/
&
maken
hem
lyke
to
bestes
.
ye
&
worse
than
bestes
for
they
are
lyke
to
the
fende
of
helle
/
And
therfore
sothly
thyse
men
that
lyuen
thus
yf
they
ben
not
refourmed
whan
the
hour
of
deth
cometh
.
&
the
soules
of
hem
are
departed
fro
the
bodyes
:
then
shal
her
eye
be
opened
that
is
nowe
stopped
with
synne
/
&
thenne
shal
they
fele
&
fynde
the
payne
of
her
wretchydnes
that
they
lyued
in
here
/
And
for
asmoche
as
the
ymage
of
god
was
not
refourmed
thorugh
the
sacrament
of
penaunce
in
hem
neyther
in
fayth
ne
in
felynge
here
in
this
lyfe
they
shal
be
as
cursed
caste
out
fro
the
blessyd
face
of
our
creatour
/
and
they
shal
be
dampned
with
y●
deuyl
in
to
the
depnes
of
helle
there
for
to
be
without
ende
Thus
sayth
saynt
Iohn
in
th
apocalipse
/
Tumidis
et
incredulis
execratis
&
homicidis
fornicatoribus
venificis
&
ydolatris
&
om̄ibꝭ
mendacibꝭ
pars
illorum
erit
in
stagno
ardenti
igne
&
sulphure
.
¶
How
louers
of
this
worlde
vnable
hem
in
dyuers
maners
to
the
refourmynge
of
her
owne
soule
/
Capitulum
/
xv
.
BUt
now
sayth
some
of
hem
thus
.
I
wolde
fayne
loue
god
&
be
a
good
man
.
&
forsake
the
loue
of
the
worlde
yf
that
I
myght
/
but
I
haue
no
grace
therto
.
If
I
had
the
same
grace
that
a
good
man
hath
I
sholde
do
as
he
dooth
/
But
for
I
haue
it
not
.
therfore
I
maye
not
&
so
it
is
not
to
me
to
wyte
but
I
am
excused
/
vnto
thyse
men
say
I●hus
So●h
it
is
as
they
saye
that
they
haue
no
grace
and
therfore
they
lyen
styl
in
her
synne
&
maye
not
ryse
out
/
But
that
auayleth
hem
not
ayenst
god
.
for
it
is
her
owne
defawte
/
They
vnable
hem
by
dyuers
wayes
so
moche
that
the
lyght
of
grace
maye
not
shyne
to
hem
nerest
in
her
hertes
.
For
some
are
so
fro
warde
that
they
wol
no
grace
haue
:
ne
they
wol
no
gode
men
be
.
For
they
wote
well
that
yf
they
sholde
be
good
men
they
must
nedes
forbere
the
grete
lykynge
&
the
luste
of
this
worlde
that
they
haue
in
erthly
thynges
/
&
that
wol
they
not
.
For
hem
thken
it
is
so
swete
that
they
wol
not
forgo
it
/
And
also
they
must
nedes
take
werkes
of
penaunce
/
As
in
fastyng
.
wakyng
:
prayeng
/
&
many
other
good
dedes
doyng
In
chastisynge
of
theyr
flessh
&
in
withdrawyng
of
theyr
flesshly
wyll
&
that
maye
they
not
do
/
For
it
is
made
so
sharpe
and
so
dredful
to
her
thynkyng
that
they
vggen
&
lothen
for
to
thynke
vpon
it
/
and
so
cowardly
&
wretchydly
dwel
they
stelle
in
her
synne
/
Some
wolde
haue
grace
as
it
semyth
and
begynnen
to
able
hem
therto
.
but
her
wyll
is
wonder
weeke
/
For
assone
as
ony
styrynge
of
synne
comyth
though
it
be
contrary
to
the
byddyng
of
god
.
they
falle
anone
therto
/
for
they
are
so
bounde
thorugh
custome
by
oft
fallynge
and
ofte
assentynge
to
synne
before
the
hem
thynke
it
impossyble
for
to
ayenstonde
it
/
&
soo
feyned
herdnes
of
perfourmynge
weekyth
her
wyl
.
&
smytyth
it
downe
ayen
Some
also
felen
styring
of
grace
.
as
whan
they
haue
bytyng
of
conscyence
for
her
euyl
lyuynge
.
&
that
they
sholde
leue
it
But
that
is
so
paynful
to
hem
&
heuy
that
they
wol
not
suffre
it
ne
abyde
it
:
but
they
fle
therfro
&
foryete
it
yf
they
may
so
ferforth
that
they
seke
lykynge
and
comforte
outwarde
in
flysshly
creatures
.
so
that
they
sholde
not
fele
this
bytynge
of
conscyence
within
her
soule
/
And
more
ouer
some
men
are
so
blynde
&
so
bestly
that
they
wene
there
is
none
other
lyfe
but
this
.
ne
that
there
is
no
soule
other
than
a
beest
/
&
that
the
soule
of
a
man
deyeth
with
the
body
as
the
soule
of
a
beest
/
&
therfore
they
saye
:
Ete
we
.
drynke
we
.
&
make
we
mery
here
for
of
this
lyfe
we
ben
syker
:
we
see
none
other
heuen
/
Sothly
suche
are
some
wretches
that
sayen
thus
in
her
hertes
/
though
they
saye
it
not
with
her
mouth
/
Of
the
whiche
men
the
prophete
sayth
thus
/
Dixit
incipiens
in
corde
suo
non
est
deus
/
That
is
/
the
vnwyse
man
sayd
in
his
herte
:
¶
A
lytyl
counseyle
howe
louers
of
this
worlde
sholde
do
yf
they
wol
be
refourmed
in
her
soule
byfore
her
partynge
hens
/
Caplm
xvi
THyse
men
though
they
wote
wel
that
they
arne
out
of
grace
&
in
dedely
synne
they
haue
no
care
ne
sorowe
ne
thought
therfore
.
But
they
make
flesshly
myrth
&
worldly
solace
asmoche
as
they
maye
/
And
the
ferder
they
ben
fro
grace
the
more
myrth
they
make
/
&
perchaunce
some
holden
hem
wel
payd
that
they
haue
no
grace
that
they
maye
as
it
were
the
more
fully
&
freely
folow
the
lykynge
of
flesshly
lustes
.
as
though
god
were
a
slepe
&
myght
not
see
hem
/
And
this
is
one
of
the
moost
defawte
that
maye
be
/
And
thus
by
her
owne
frowardnes
they
stop
the
lyght
of
grace
fro
her
owne
soule
that
it
maye
not
reste
therin
/
the
whiche
grace
in
asmoche
as
in
it
is
shyneth
to
al
ghostly
creatures
redy
for
to
entre
in
there
it
is
receyued
;
as
the
sonne
shyneth
ouer
al
creatures
bodely
there
it
is
not
letted
/
thus
sayth
saynt
Iohn
in
the
ghospel
.
¶
That
refourmyng
in
fayth
&
in
felyng
may
not
sodenly
be
goten
by
grace
&
moche
bodely
&
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
refourmyng
in
fayth
&
in
felynge
that
maye
not
lyghtly
begote
but
thorugh
longe
trauyle
&
moche
besynesse
/
For
refourmynge
in
fayth
in
comyn
to
al
chosen
soules
though
they
ben
in
the
lowest
degree
of
charyte
/
But
refourmynge
in
felynge
is
specyally
of
thyse
soules
that
may
come
to
the
state
of
perfeccyon
&
that
maye
not
sodeynly
be
had
but
after
grete
plente
of
grace
&
moche
ghostly
traueyle
a
soule
maye
come
therto
/
and
that
is
whan
he
is
fyrste
helyd
of
his
ghostly
syknes
/
and
whan
al
bytter
passyons
&
flesshly
lustes
&
other
olde
felynges
arne
brente
oute
of
the
herte
with
fyre
of
desyre
&
newe
gracyous
felynges
arne
brought
Inne
with
brennynge
loue
&
ghostly
lyght
/
Thenne
ryght
nyghe
hygheth
a
soule
to
perfeccyon
and
to
refourmynge
in
felynge
/
¶
For
soth
it
is
.
ryght
as
a
man
that
is
broughte
nye
to
deth
thorough
bodely
syknesse
though
he
receyue
a
medicyne
by
the
whiche
he
is
restored
and
syker
of
his
lyfe
/
he
maye
not
therfore
anone
ryse
vp
and
go
to
werke
as
an
hole
maye
for
the
feblenes
of
his
body
holdeth
hym
downe
that
he
muste
abyde
&
good
whyle
and
kepe
hym
wel
with
medicynes
.
and
dyete
hym
by
mesure
after
the
techynge
of
a
leche
tyl
he
maye
fully
recouer
bodely
he
le
Ryght
so
ghostly
.
he
that
is
brought
to
ghostly
dethe
thorugh
dedely
synne
though
he
thorugh
medycyne
of
the
sacrament
of
penaunce
be
restored
to
lyfe
that
he
shal
not
be
dampned
/
neuertheles
he
is
not
anone
hole
of
all
his
passyons
and
of
al
his
flesshly
desyres
ne
able
to
contemplacyon
/
but
hym
behouyth
abyde
a
grete
whyle
.
and
take
good
kepe
of
hymselfe
/
and
rule
hym
soo
that
he
myght
recouer
ful
hele
of
soule
:
for
he
shal
langern
a
grete
whyle
or
that
he
be
fully
hole
/
Neuertheles
yf
that
he
take
medecynes
of
a
good
leche
.
&
vse
hem
in
tyme
with
mesure
with
dyscrecyon
he
shall
moche
the
sooner
be
restored
to
his
ghostly
strength
.
and
come
to
refourminge
in
felynge
/
For
refourmynge
in
fayth
is
the
lowest
state
of
al
chosen
soules
/
For
byneth
that
myght
they
not
well
be
/
But
refourmynge
in
felyng
is
the
hyest
state
in
this
lyfe
that
the
soule
maye
come
to
But
fro
the
lowest
to
the
hyest
maye
not
a
soule
sodenly
styrte
no
more
than
a
man
that
wol
clymbe
vpon
a
ladder
hye
and
setteth
his
fote
vpon
the
lowest
stele
may
at
the
nexte
flee
vp
to
the
hyest
But
hym
behoueth
go
by
processe
one
after
a nother
tyl
he
maye
come
to
the
ouerest
/
Ryght
so
it
is
ghostly
.
noo
man
is
made
sodenly
souereyne
in
grace
:
but
thorough
longe
exercyse
and
slye
werkynge
of
a
soule
maye
come
therto
/
namly
whan
he
helpyth
and
techyth
a
wretchid
soule
in
whome
al
grace
lyeth
/
For
without
specyal
helpe
and
Inwardly
techynge
of
hym
maye
noo
soule
come
therto
.
¶
The
cause
why
so
fewe
soules
in
rewarde
of
that
multytude
of
other
comen
to
this
refourmg
in
fayth
&
in
felynge
.
Caplm
xviii
BUt
now
sayst
thou
/
Syth
our
lorde
is
so
curteys
of
his
goodnes
.
&
of
his
gracyous
yeftes
so
free
/
wonder
it
is
then
that
so
fewe
sowles
as
it
semyth
in
rewarde
of
the
multytude
of
other
maye
come
to
this
refourmynge
in
felynge
/
It
semyth
that
he
were
dangerous
&
that
is
not
sothe
/
or
that
he
toke
no
rewarde
of
his
creatures
.
the
whiche
by
takyng
of
fayth
are
become
his
seruauntes
/
Unto
this
I
may
answere
&
saye
as
me
thynketh
.
that
one
enchesen
is
this
/
Many
that
are
refourmed
in
fayth
setten
not
her
hertes
for
to
profyte
in
grace
.
ne
for
to
seke
none
hyer
estate
of
good
lyuynge
thorugh
besye
traueyle
in
prayeng
a
thynkyng
.
and
other
bodely
&
ghostly
werkynge
/
but
hem
thynke
it
ynough
to
hem
to
kepe
hemselfe
out
of
dedely
synne
.
&
for
to
stonde
stylle
in
that
plyght
as
they
are
in
/
For
they
saye
that
it
is
ynough
to
hem
for
to
be
saaf
and
haue
the
leest
degre
in
heuen
/
They
wol
coueyte
no
more
/
Thus
perchaunce
dooth
some
of
the
chosen
soules
that
leden
in
the
worlde
actyflyfe
/
and
that
is
lytyl
wonder
of
hem
/
For
they
are
so
occupyed
with
worldly
besynesse
that
nedeth
for
to
be
done
that
they
maye
not
fully
sette
her
hertes
for
to
profyte
in
ghostly
we
tkynge
/
And
neuertheles
it
is
peryllous
to
hem
.
for
they
falle
out
al
daye
/
and
are
nowe
vp
.
&
now
downe
.
&
maye
not
come
to
the
stablenes
of
gode
lyuyng
.
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
nedeful
sustynaunce
without
grete
bodely
besynes
specyally
as
relygyous
men
&
wymmen
may
that
bynden
hemselfe
to
the
state
of
perfeccyon
by
takynge
of
relygion
.
and
other
men
also
in
seculer
state
that
haue
moche
reason
in
grete
kyndly
wytte
.
&
myght
yf
they
wolde
dyspose
hem
there
to
come
to
moche
grace
/
Thyse
men
are
more
to
blame
.
for
they
stonde
stylle
as
they
were
ydle
&
wol
not
prouffyte
in
grace
.
ne
in
no
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
sayth
and
wol
no
more
seke
profyte
.
ne
yeue
hym
besyly
to
ghostly
traueyle
/
for
he
maye
so
lyghtly
lese
that
he
hath
and
falle
ayen
to
dedely
synne
.
For
a
soule
may
not
stonde
styl
alwaye
in
one
state
whyle
that
it
is
in
the
flesshe
/
For
it
is
eyther
profytynge
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
no
ferder
go
than
the
pyttes
brynke
/
Sothly
he
were
a
moche
foole
for
a
lytyl
puffe
of
wynde
or
an
vnwarly
styryng
of
him
selfe
sholde
soone
caste
hym
downe
ayen
wors
than
he
was
byfore
/
Neuertheles
yf
he
fle
fro
the
brynke
as
ferre
as
he
maye
&
go
forth
on
the
erthe
.
then
though
there
come
a
grete
storme
he
is
the
more
syker
.
for
he
falleth
not
in
the
pytte
/
Ryght
so
ghostly
.
he
that
is
drawen
out
of
the
pytte
of
synne
thoroughe
refourmynge
of
faythe
/
and
whan
he
is
our
of
dedely
synne
he
thynketh
hymselfe
syke●
ynoughe
/
And
therfore
he
wol
not
profyte
but
holde
hym
stylle
as
he
is
by
the
pyttys
brynke
as
nere
as
he
maye
sothely
he
is
not
wyse
/
For
atte
the
leest
temptacyon
of
hys
enmye
or
of
hys
flesshe
he
falleth
in
to
synne
ayen
/
But
neuerthelesse
yf
he
flee
fro
the
pytte
.
that
is
yf
he
sete
his
herte
fully
for
to
come
to
more
grace
.
and
for
to
traueyle
besyly
howe
he
maye
come
therto
.
&
yeue
hym
hertly
to
prayeng
.
thynkyng
&
other
good
werkes
doyng
/
though
grete
temptacions
ryse
ayenste
hym
he
fallyth
not
lyghtly
to
dedely
synne
ayen
/
And
sothly
it
is
wonder
to
me
that
sythen
grace
is
so
good
&
so
profytable
why
a
man
whan
he
hath
but
a
lytyl
therof
ye
so
lytyl
that
he
myght
no
lesse
haue
that
he
wol
say
ho
/
I
wol
no
more
of
this
/
for
I
haue
ynough
/
Whan
I
se
a
worldly
man
though
he
haue
of
worldly
good
moche
more
than
hym
nedeth
/
yet
he
wol
neuer
saye
hoo
/
I
haue
ynough
I
wol
no
more
of
this
/
But
he
wol
coueyte
more
&
more
:
&
traueyle
all
his
wyttes
and
his
myghtes
/
And
neuer
woll
stynte
of
his
coueytyse
tyl
he
maye
haue
no
more
/
Moche
more
thenne
sholde
a
chosen
soule
coueyte
ghostely
good
that
is
euerlastyng
&
makyth
a
soule
blessyd
/
And
he
neuer
sholde
cease
of
his
coueytyng
yf
he
dyde
wel
▪
gete
what
he
gete
myght
/
For
he
the
most
coueyteth
most
shal
haue
/
And
sothly
yf
he
dyde
thus
he
sholde
profyte
&
wexe
in
grace
gretly
/
¶
A nother
cause
also
of
the
same
.
And
how
wylful
bodely
customes
indyscretly
rewarded
&
vsed
somtyme
hyndren
soules
fro
felyng
of
more
grace
/
Caplm
xix
ANother
enchesen
is
this
.
Some
men
that
are
refourmed
in
fayth
in
the
begynnynge
of
her
tornyng
to
god
setten
hemself
in
a
certayn
maner
of
doyng
whether
it
be
bodely
or
ghostly
.
&
thynken
euer
for
to
kepe
that
maner
of
worchyng
forth
/
&
not
for
to
chaunge
it
for
none
other
the
comith
thorugh
grace
though
it
were
better
.
for
they
wene
that
that
doynge
sholde
be
beste
for
hem
alwaye
for
to
holde
/
&
therfore
they
resten
hem
therin
.
&
thorough
custome
they
bynde
hem
so
therto
that
whan
they
haue
fulfylled
it
they
thynke
hem
wonderly
eased
/
For
they
wene
that
they
haue
done
a
grete
thyng
to
god
And
perchaunce
yf
it
falle
that
they
be
letted
fro
the
custome
though
it
be
for
a
skilful
cause
.
they
ben
heuy
and
angry
.
and
haue
troublynge
of
conscyence
▪
as
yf
they
had
done
a
grete
dedely
synne
.
Thyse
men
hyndren
hemself
somwhat
fro
felyng
of
more
grace
.
for
they
sette
her
perfeccyon
in
a
bodely
werke
.
and
so
they
make
an
ende
in
the
myddes
of
the
waye
where
none
ende
is
/
For
why
bodely
customes
that
men
vse
in
her
begynnyng
are
good
/
but
they
are
but
meanes
&
wayes
ledynge
a
soule
to
perfeccyon
/
And
therfore
he
that
sayth
his
perfeccyon
in
a
bodely
werke
or
in
a
ghostly
werke
that
he
felych
in
the
begynnynge
of
his
tornynge
to
god
.
and
he
woll
no
fe●der
seke
but
euer
rest
therin
.
he
hyndreth
hymselfe
gretly
/
For
it
is
a
symple
crafte
that
a
prentyse
is
euer
in
lyke
wyse
in
/
and
that
can
on
the
fyrste
daye
as
moche
of
it
as
he
can
thyrty
wynter
after
/
Or
elles
yf
the
craft
be
good
and
subtyl
he
is
of
a
dulle
wytte
or
elles
of
an
euyl
wyl
that
profyteth
not
therin
/
But
thenne
it
is
soth
that
of
al
craftes
that
are
.
the
seruyse
of
god
is
moost
souereyne
&
the
moost
subtyl
:
the
hyghest
&
hardest
for
to
come
to
the
perfeccyon
of
it
/
And
also
it
moost
profytable
and
moost
of
wynnyng
to
hym
that
maye
soth
fastly
performe
it
/
And
therfore
it
semyth
that
the
prentises
of
it
that
are
euer
ylyke
ferforth
in
lernynge
eyther
are
they
dulle
wytted
or
elles
euyll
wylled
/
I
repreue
not
thyse
customes
that
men
vse
in
the
state
of
begynnynge
whether
they
ben
bodely
or
ghostly
/
for
I
say
that
they
are
ful
good
&
spedfull
for
hem
for
to
vse
/
But
I
wolde
that
they
helde
hem
not
but
as
a
waye
&
an
entre
towarde
ghostly
felynge
.
and
that
they
vsed
hem
as
a
couenable
meane
tyl
a
better
come
/
and
that
they
in
vsynge
of
hem
coueyted
after
better
/
And
thenne
yf
better
come
that
were
more
ghostly
and
more
drawynge
in
the
thought
from
flesshlynes
&
fro
the
sensualyte
&
vayn
ymagynacion
.
yf
that
sholde
be
letted
by
cause
of
her
customes
that
they
leue
then
her
custome
whan
it
maye
be
lefte
without
scaunder
or
dysease
of
other
.
and
folowe
that
they
fele
/
But
yf
neyther
lette
other
then
that
they
vse
bothe
yf
they
maye
.
I
meane
not
of
customes
nedeful
thorugh
bonde
of
lawe
or
of
rule
or
of
penaunce
/
but
of
other
wylfully
taken
/
Thus
techeth
vs
the
prophete
in
the
sawter
sayeng
thus
Etem̄
benediccionem
dabit
legislator
ibunt
de
virtute
in
virtutem
videbitur
deus
deorum
in
syon
/
That
is
:
¶
How
that
without
moche
bodely
&
ghostly
besynes
&
without
moche
grace
&
mekenesse
soules
may
not
be
refourmed
in
felynge
/
ne
kepe
therin
after
they
come
therto
/
Caplm
xx
NOw
sayest
thou
.
Syth
it
is
so
that
refourmyng
in
faythe
is
so
lowe
and
so
peryllous
for
to
rest
in
by
cause
of
drede
of
fallynge
agayne
/
And
refourmynge
in
felynge
is
so
hyghe
and
so
syker
/
who
so
myght
come
therto
.
Thenne
coueytest
thou
for
to
wyte
what
manere
traueyle
were
moost
spedful
for
to
vse
/
by
the
whiche
a
man
myghte
prouffyte
in
.
and
come
therto
.
Or
yf
there
were
ony
certayne
traueyle
or
specyal
dede
by
the
whiche
a
man
myght
come
to
that
grace
and
that
refourmynge
in
felynge
/
As
vnto
this
I
saye
thus
/
Thou
wotest
wel
that
what
man
or
woman
wol
dyspose
hym
for
to
come
to
clennesse
of
herte
and
to
felynge
of
grace
hym
behoueth
haue
moche
traueylle
and
grete
fyghtynge
in
wyl
and
in
werke
lastyngly
agaynste
wycked
styrynges
of
al
the
hede
synnes
/
Not
oonly
ayenste
pryde
or
Enuye
but
ayenst
al
other
with
al
the
spyces
that
comen
oute
of
theym
/
as
I
haue
sayde
before
in
the
fyrste
wrytyng
.
For
why
/
Passyons
and
flesshly
desyres
lette
the
clennesse
of
the
herte
and
pees
in
conscyence
/
And
hym
behoueth
also
for
to
traueyle
for
to
gete
al
vertues
Not
oonly
chastyte
and
abstynence
/
but
also
pacyence
and
myldenesse
/
charite
and
mekenesse
and
al
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
nowe
prayenge
:
nowe
thynkynge
now
worchynge
some
good
werkes
/
nowe
assayenge
theym selfe
in
dyuers
wyse
/
In
hunger
:
in
thruste
:
in
colde
:
in
sufferyng
of
shame
and
dyspyte
yf
nede
be
/
And
in
other
bodely
dysease
for
loue
of
vertue
and
sothfastnesse
/
This
knowest
thou
wel
/
for
this
redest
thou
in
euery
boke
that
techeth
of
good
lyuynge
/
Thus
sayth
euery
man
that
wol
styre
mennes
soules
to
the
loue
of
god
/
And
so
it
semyth
that
there
is
no
specyal
traueyle
ne
certeyn
dede
thorugh
whiche
oonly
a
soule
myght
come
to
that
grace
but
pryncypally
thorugh
grace
of
our
lorde
Ihesu
.
&
by
many
dedes
&
grete
in
al
that
he
may
done
.
&
yet
al
this
is
lytyl
ynough
/
And
one
skylle
may
be
this
.
For
sith
our
lorde
Ihu
hymself
is
specyal
mayster
of
this
crafte
:
&
he
is
specyal
leche
of
ghostly
lyknes
:
for
without
hym
al
is
nought
.
it
is
therfore
resonable
that
after
that
he
techeth
&
styreth
so
a
man
folowe
and
werke
/
But
he
is
a
symple
mayster
that
can
not
teche
his
dyscyple
whyle
he
is
in
lernynge
but
euer
one
lesson
/
&
he
is
an
vnwyse
leche
that
by
one
medecyne
wol
hele
al
sores
/
Therfore
our
lorde
Ihesu
that
is
so
wyse
&
so
good
for
to
shewe
his
wysdom
&
his
goodnes
he
techeth
dyuers
lessons
to
his
dissyples
after
that
they
profyte
in
her
lernynge
.
&
yeueth
to
dyuers
soules
sere
&
dyuers
medycynes
after
the
felynge
of
her
syknes
/
Also
a nother
skylle
is
this
:
If
there
were
ony
certayne
dede
by
the
whiche
a
soule
myghte
come
to
the
perfyte
loue
of
god
then
sholde
a
man
wene
that
he
myght
come
therto
by
his
owne
werke
&
thorugh
his
owne
traueyle
as
a
marchaunt
comyth
to
his
mede
by
his
owne
traueyle
oonly
&
by
his
owne
werke
/
Nay
it
is
not
so
ghostly
in
the
loue
of
god
.
For
he
that
wol
serue
god
wysely
&
come
to
perfyte
loue
of
god
.
he
shal
coueyte
to
haue
none
other
mede
but
hym
oonly
/
But
then
for
to
haue
hym
may
no
creature
deserue
oonly
by
his
owne
traueyle
/
For
though
a
man
myght
traueyle
as
moche
bodely
&
ghostly
as
al
creatures
that
euer
were
myghte
he
myght
not
deserue
oonly
by
his
werkes
for
to
haue
god
to
his
mede
:
for
he
is
souereyn
blysse
&
endles
goodnes
&
passyth
without
comparyson
al
mennes
desertes
.
&
therfore
he
may
not
be
goten
by
no
mannes
specyal
werkes
as
bodely
mede
may
/
For
he
is
free
and
yeuyth
hymsefe
whet̄he
wol
.
&
whan
he
wol
.
neyther
for
this
ne
for
that
/
ne
this
tyme
ne
after
that
tyme
/
For
though
a
soule
worche
all
the
he
can
&
may
al
hys
lyfe
tyme
/
Perfyte
loue
of
Ihesu
shall
he
neuer
haue
tylle
oure
lorde
Ihesu
woll
freely
yeue
it
/
Neuertheles
on
that
other
syde
I
saye
also
I
hope
he
yeuyth
it
not
but
yf
a
man
worche
&
traueyle
al
that
he
can
&
maye
.
ye
tyll
hym
thynke
he
maye
no
more
/
or
elles
be
in
ful
wyl
therto
yf
he
myght
/
And
so
it
semyth
that
neyther
grace
oonly
without
ful
worchynge
of
a
soule
that
in
it
is
/
ne
worchynge
alone
without
grace
bryngeth
a
soule
to
the
refourmynge
in
felynge
/
that
whiche
refourmyng
stondeth
in
perfyte
loue
&
charite
/
But
that
one
Ioyned
to
that
other
/
that
is
grace
Ioyned
to
worchynge
bryngeth
in
to
a
soule
the
blessyd
felynge
of
perfyte
loue
/
the
whiche
grace
may
not
restfully
but
on
meke
soules
that
ben
ful
of
that
drede
of
god
/
Therfore
maye
I
saye
:
he
that
hath
no
mekenes
ne
dooth
his
besynes
may
not
come
to
this
refourmyng
in
felyng
/
He
hath
not
ful
mekenes
that
can
not
fele
of
hymselfe
soth
fastly
as
he
is
/
As
thus
/
He
that
dooth
al
the
good
dedes
that
he
can
/
as
in
fastyng
:
wakyng
:
weryng
of
the
heyre
.
&
al
other
suffryng
of
bodely
penaunce
/
or
dooth
al
the
outwarde
werkes
of
mercy
to
his
euen
rrysten
:
or
elles
Inwarde
/
as
prayenge
:
wepyng
:
syghyng
/
&
thynkyng
yf
he
rest
euer
in
hem
&
leue
somoche
to
hem
:
&
rewardeth
hem
so
gretly
in
his
owne
syght
that
he
presumyth
of
his
owne
desertes
.
and
thynketh
hymselfe
euer
ryche
&
good
holy
&
vertuous
/
sothly
aslonge
as
he
felyth
thus
he
is
not
meke
ynough
/
Ne
though
he
say
or
thynke
that
al
that
he
dooth
is
of
goddis
yeft
&
not
of
hymself
.
he
is
not
yet
meke
ynough
for
he
maye
not
yet
make
hymself
yet
naked
of
al
his
good
dedes
/
ne
make
hym
poore
sothfastly
in
spyrite
/
ne
fele
hymselfe
nought
as
he
is
/
And
sothly
vntyll
a
soule
can
fele
ably
thorugh
grace
nought
hymself
.
and
baren
hym
fro
all
the
good
dedes
that
he
dooth
thorugh
beholdynge
of
sothefastnes
of
Ihesu
he
is
not
perfytly
meke
/
For
what
is
mekenes
but
sothfastnes
/
Sothly
nought
elles
/
And
therfore
he
that
thorugh
grace
maye
see
Ihesu
howe
that
he
dooth
all
/
And
hymselfe
dooth
ryghte
noughte
but
suffreth
Ihesu
worche
in
hym
what
hym
lykyth
he
is
meke
/
But
this
is
ful
harde
And
as
it
were
Impossyble
.
and
vnresonable
to
a
man
that
wortheth
al
by
mannes
reason
.
and
seeth
no
ferder
for
to
doo
many
good
dedes
.
and
thenne
for
to
ar
rette
alle
to
Ihesu
.
&
sette
hymselfe
at
noughte
/
Neuertheles
who
soo
myght
haue
a
ghostly
syghte
of
soch
fastnes
hym
sholde
thynke
it
ful
true
and
full
resonable
for
to
doo
soo
/
And
sothly
he
that
hath
this
syghte
shal
neuer
do
the
lesse
/
but
he
shal
be
styred
for
to
traueyle
bodely
&
ghostly
moche
the
more
&
with
the
better
wyl
/
And
this
may
be
one
cause
why
some
men
perauenture
swinke
&
swete
&
pyne
her
wretchyd
body
with
outragyous
penaunce
all
her
lyfe
tyme
&
are
euer
sayeng
orisons
&
sawters
&
many
other
bedes
&
yet
maye
they
not
come
to
the
ghostly
felyng
of
the
loue
of
god
as
it
semyth
that
some
done
in
shorte
tyme
with
lesse
payne
.
for
they
haue
not
that
mekenesse
that
I
spake
of
Also
on
tha
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
bodely
penaunce
do
for
to
come
to
suche
grace
sythen
it
may
not
be
goten
ne
had
but
oonly
of
the
free
yefte
of
Ihu
/
Therfore
I
woll
abyde
in
flesshlynes
as
I
am
.
&
ryght
nought
do
of
suche
werkes
bodely
ne
ghostly
vntyl
he
yeue
it
/
For
yf
he
woll
yeue
it
.
he
asketh
noo
worchynge
of
me
what
so
that
I
do
.
&
how
lytyl
y●
I
do
I
shal
haue
it
/
And
yf
he
wol
not
yeue
it
.
traueyle
I
neuer
so
fast
therfore
I
gete
it
neuer
the
sooner
/
He
y●
sayth
thus
may
not
come
to
this
refourmyng
.
for
he
drawyth
hymself
wylfully
to
ydlenes
of
flessheed
:
&
vnableth
hym
to
the
yefte
of
grace
in
asmoche
as
he
putteth
fro
hym
both
Inwarde
werkynge
that
stondyth
in
lastynge
desyre
&
in
longynge
to
Ihesu
&
outwarde
werkyng
by
traueyle
of
his
body
in
outwarde
dedes
.
soo
maye
he
not
haue
it
/
therfore
I
saye
he
that
hath
no
true
mekenes
ne
ful
hertly
besynes
other
inwarde
only
by
grete
feruour
&
lastynge
desyre
&
besye
prayer
&
thought
in
god
.
or
elles
bothe
Inwarde
&
outwarde
.
may
he
not
come
to
this
ghostly
refourmyng
of
his
ymage
/
¶
An
entree
howe
a
soule
shal
haue
her
in
menynge
and
worchynge
that
woll
come
to
this
refourmynge
by
ensample
of
apylgryme
goynge
to
Iherusalem
.
And
of
two
maner
of
mekenes
/
Caplm
xxi
.
NEuertheles
for
thou
coueytest
for
to
haue
some
maner
worchynge
by
the
whiche
thou
myght
the
rather
nyghen
to
that
refourmynge
/
I
shall
saye
as
me
thynketh
by
the
grace
of
our
lorde
Ihesu
the
shortest
&
y●
redyest
helpe
that
I
knowe
in
this
werchyng
/
And
how
that
shal
be
I
shal
telle
the
by
an
ensample
of
a
good
pylgryme
vpon
this
wyse
/
There
was
a
man
that
wolde
go
to
Ierusalem
.
And
for
he
knewe
not
the
waye
he
came
to
a nother
man
that
he
hoped
knewe
the
waye
better
thyder
.
and
asked
whyder
he
myght
come
to
that
cyte
/
that
other
man
sayd
to
hym
that
he
myght
not
come
thyder
without
grete
dysease
and
moche
traueyle
/
For
the
waye
is
longe
and
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
manysere
wayes
as
it
semyth
●edynge
thyderwarde
/
But
men
all
daye
are
slayne
and
dyspoyled
and
maye
not
come
to
that
place
that
they
coueyten
/
Neuerthelesse
there
is
one
waye
the
whiche
who
so
taketh
it
&
holdeth
it
he
wol
vndertake
that
he
sholde
come
to
that
cyte
of
Ierusalem
.
&
he
sholde
neūer
lese
his
lyf
.
ne
be
slayne
ne
deye
for
defawte
He
sholde
ofte
be
robbed
&
euyl
bete
&
suffre
moche
dysese
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
myschyef
I
suffre
in
goynge
/
And
therfore
say
me
what
thou
wolt
&
sothly
I
behote
the
for
to
do
after
the
/
That
other
man
answereth
&
sayth
thus
/
Lo
I
sette
that
in
the
ryght
waye
/
This
is
the
waye
.
And
that
thou
kepe
the
lernynge
that
I
teche
y●
/
what
so
thou
herest
seest
or
felyst
that
sholde
lette
the
in
the
waye
abyde
not
with
it
wylfully
/
tary
not
for
it
wylfully
.
beholde
it
not
:
lyke
it
not
/
drede
it
not
/
but
euer
go
forth
in
thy
waye
.
&
thynke
that
thou
woldest
be
at
Iherusalem
/
for
that
thou
couetest
.
&
that
thou
desyrest
.
&
nought
elles
but
that
.
And
yf
men
robbe
the
&
dyspoyl
the.
bete
the
:
scorne
the
:
pyspyse
the
/
stryue
not
ayen
yf
thou
wolte
haue
thy
lyfe
/
but
holde
that
with
the
harme
that
thou
hast
.
&
go
forth
as
nought
were
.
that
thou
take
no
more
harme
And
also
yf
men
wol
tary
y●
with
tales
.
&
fede
y●
with
lesynges
for
to
drawe
that
to
myrthes
:
&
for
to
leue
thy
pylgrymage
:
make
a
deefere
&
answere
not
ayen
/
&
saye
nought
elles
but
that
thou
woldest
be
at
Ierusalem
/
And
yf
men
profer
the
yeftes
&
wol
make
the
ryche
with
worldly
good
.
rente
not
to
hem
thinke
euer
on
Iherusalem
/
And
yf
thou
wol
holde
this
way
&
do
that
I
haue
sayd
.
I
vndertake
thy
lyfe
that
thou
shalt
not
be
slayne
.
but
thou
shalt
come
to
the
place
that
thou
coueytest
to
/
Ghostly
to
our
purpose
:
Ierusalem
is
asmoche
for
to
saye
as
a
syght
of
peas
/
&
betokeneth
contemplacyon
in
perfyte
loue
of
god
/
For
contemplacyon
is
nought
elles
but
a
syght
of
god
whiche
is
very
pees
/
Then
yf
thou
coueyte
for
to
come
to
this
blessyd
syght
of
very
pees
.
&
be
a
true
pylgryme
to
Ihr̄lm
warde
.
though
it
be
so
that
I
were
neuer
there
:
neuertheles
as
ferforth
as
I
can
I
shal
set
that
in
the
waye
thyderwarde
/
The
begynnyng
of
the
hyghe
waye
in
the
whiche
thou
shalt
go
/
is
refourmyng
in
fayth
grounded
mekely
in
the
fayth
&
in
the
lawes
of
holy
chyrche
as
I
haue
sayd
before
/
For
trust
sykerly
though
thou
haue
synned
here
before
.
yf
thou
be
now
refourmed
by
the
sacrament
of
penaunce
after
the
lawe
of
holy
chyrche
that
thou
art
in
the
ryght
way
/
Now
then
sythen
thou
arte
in
the
syker
way
yf
thou
wol
speke
in
thy
goyng
&
make
good
Iournayes
.
the
behoueth
to
holde
thise
ii
.
thynges
often
in
thy
mynde
.
meknes
&
loue
:
&
that
is
.
I
am
nought
I
haue
nought.
.
I
coueyte
nought
but
one
/
Thou
shalt
haue
the
meanyng
of
thyse
wordes
in
thyn
entent
&
in
habyt
of
thy
soule
lastyngly
though
thou
haue
hem
not
euer
specyally
in
thy
thought
.
for
that
nedeth
not
.
Mekenes
sayth
.
I
am
nought
I
haue
nought
/
Loue
sayth
I
coueyte
nought
but
one
:
&
that
is
Ihu
/
Thyse
two
strenges
wel
festned
with
the
mynde
of
Ihesu
makyth
good
a
corde
in
the
harpe
of
the
soule
whan
they
ben
craftly
towched
with
the
fynger
of
reason
/
For
the
lower
thou
smytes
vpon
the
one
the
hyer
sowneth
the
other
/
The
lesse
thou
felyst
that
thou
art
or
that
thou
hast
of
thyself
thorugh
mekenes
/
the
more
thou
coueytest
for
to
haue
of
Ihu
in
desyre
of
loue
I
mene
not
only
of
the
mekenes
that
a
soule
felyth
in
the
syght
of
his
owne
synne
for
freelnes
&
wretchydnes
of
this
lyfe
or
of
the
wretchydnes
of
his
euen
crysten
/
For
though
this
mekenes
be
sothfast
&
medycynable
.
neuertheles
it
is
boystous
&
flesshly
as
in
regarde
not
clene
ne
softe
ne
louely
/
But
I
meane
also
this
mekenes
that
the
soule
felyth
thorugh
grace
in
syght
&
beholdyng
of
the
endles
beynge
of
thyn
owne
herte
/
For
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
.
Ryght
so
the
more
dyuers
ghostly
workynge
that
a
man
hathe
in
his
thought
for
to
kepe
hole
his
desyre
:
the
myghtyer
&
more
brennyng
shal
his
desyre
be
to
god
And
therfore
loke
wysely
what
werke
thou
canst
best
do
.
&
the
moost
helpyth
for
to
saue
hole
this
desyre
to
Ihu
yf
thou
be
free
&
art
not
bounde
but
vnder
the
comyn
lawe
.
&
that
do
/
Bynde
that
not
to
wylfull
customes
vnchaungably
that
sholde
lette
the
fredom
of
thyn
herte
for
to
loue
Ihu
yf
grace
wolde
vysyte
that
specyally
/
For
I
shal
tel
the
whiche
customes
are
euer
gode
&
nedeful
to
be
kept
/
Loo
suche
custome
is
euer
good
to
holde
the
stondeth
in
getyng
of
vertue
&
lettyng
of
synne
.
&
the
custome
sholde
neuer
be
lelft
/
for
thou
shal
euer
be
meke
:
pacyent
.
sobre
&
chast
yf
thou
wel
do
.
&
so
of
al
other
vertues
But
the
custome
of
a nother
thynge
that
lettyth
a
better
is
gode
for
to
leue
whan
tyme
is
there
a
man
may
As
thus
.
If
a
man
haue
in
custome
for
to
saye
thus
many
beedes
/
or
for
to
thynke
this
maner
of
thought
thus
long
time
/
or
for
to
wake
or
knele
thus
long
or
ony
other
suche
bodely
dede
.
this
custome
is
for
to
leue
somtyme
whan
resonable
cause
lettith
or
elles
yf
more
grace
comith
otherwyse
/
¶
Of
taryenges
&
temptacyons
the
soules
fele
by
her
ghostly
enmyes
in
her
ghostly
knowyng
&
goyng
to
Ihrlm.
&
of
remedyes
ayenst
hem
/
Caplm
xxii
NOw
art
thou
in
the
way
&
woost
how
thou
shalt
go
Now
beware
of
enmyes
that
wol
be
besy
for
to
lette
that
yf
they
maye
/
for
her
entente
is
for
to
putte
out
of
thyn
herte
that
desyre
and
the
longynge
that
thou
hast
to
the
loue
of
Ihu
&
for
to
dryue
the
home
ayen
to
the
loue
of
worldly
vanyte
/
for
there
is
no
thyng
that
greueth
hem
so
moche
/
Thyse
enmyes
are
pryncypally
flesshly
desyres
&
vayne
dredes
that
rysen
out
of
thyn
herte
thorugh
corrupcyon
of
thy
flesshly
kynde
&
wolde
lette
thy
desyre
of
the
loue
of
god
that
they
myght
fully
&
restfully
occupye
thyn
herte
/
Thyse
are
thy
next
enmyes
/
Also
other
enmyes
there
are
/
as
vnclene
spyrytes
that
are
besy
with
sleyghtes
&
wyles
for
to
dysceyue
the
/
But
one
remedye
shalt
thou
haue
that
I
sayd
before
/
What
so
it
be
that
they
saye
trowe
hem
not
but
holde
forth
thy
waye
&
only
desyre
the
loue
of
Ihu
/
Answere
euer
thus
/
I
am
nought
I
haue
nought
I
coueyte
nought
but
oonly
the
loue
of
our
lorde
Ihu
If
thyn
enmyes
saye
to
the
fyrste
thus
by
styrynges
in
herte
that
thou
art
not
shryuen
aryght
.
or
there
is
some
olde
synne
hyd
in
thyn
hert
that
thou
knowest
not
ne
neuer
were
shryuen
aryght
And
therfore
thou
must
torne
home
ayen
&
leue
thy
desyre
&
goo
shryue
the
better
/
Trowe
not
this
sayeng
for
it
is
fals
/
for
thou
art
shriuen
trust
sykerly
.
and
that
thou
art
in
the
waye
&
that
nedeth
no
more
ransakynge
of
shryfte
for
that
that
it
passyd
/
Holde
forth
thy
way
&
thynke
on
Ihr̄lm
/
Also
yf
they
saye
that
thou
art
not
worthy
to
haue
the
loue
of
god
.
wherto
shalt
thou
couete
that
thou
mayst
not
haue
:
ne
art
not
worthy
therto
/
Trowe
hem
not
but
go
forth
&
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
wol
I
coueyte
it
/
and
therfore
wol
I
praye
&
thynke
that
I
myght
gete
it
/
And
then
yf
thyn
enmyes
see
that
thou
begynnest
to
wexe
bolde
&
wel
wylled
to
thy
werke
they
begyn
to
wexe
aferde
of
the
/
Neuertheles
they
wol
not
cease
of
taryenge
the
whan
they
maye
as
longe
as
thou
art
goynge
in
the
waye
/
what
with
drede
&
manassynge
on
that
one
syde
.
what
with
flaterynge
and
fals
pleysyng
on
that
other
syde
for
to
make
the
breke
thy
purpose
&
torne
home
ayen
they
wol
saye
thus
.
If
thou
holde
forth
thy
desyre
to
Ihesu
so
fully
trauelyng
as
thou
begynnest
.
thou
shalt
falle
in
to
sykenes
or
in
to
fantasyes
or
in
to
frenesyes
as
thou
seest
that
some
don
/
Or
thou
shalt
fal
in
to
pouertee
&
bodely
myscheyf
.
&
no
man
shal
wel
helpe
the
/
Or
thou
myght
falle
in
to
priue
temptacyons
of
the
fende
that
thou
shalt
not
helpe
thyself
For
it
is
wonder
peryllous
to
ony
man
for
to
yeue
hym
fully
to
the
loue
of
god
&
leue
all
the
worlde
.
&
no
thynge
coueyte
but
oonly
the
loue
of
hym
.
for
so
many
perylles
maye
falle
that
a
man
knoweth
not
of
/
And
therfore
torne
home
ayen
&
leue
this
desyre
for
thou
shal
neuer
brynge
it
to
the
ende
and
do
as
other
worldly
men
done
.
Thus
sayen
thyn
enmyes
.
but
trowe
hem
not
/
but
holde
for
thy
desyre
/
&
saye
not
elles
but
thou
woldest
haue
Ihesu
&
be
at
Ihr̄lm
/
And
yf
they
perceyue
then
thy
wyl
so
stronge
y●
thou
wolt
not
spare
for
synne
ne
for
syknes
for
fantasyes
ne
for
frenesyes
.
for
dowtes
ne
for
dredes
of
ghostly
temptacyons
/
for
myscheyf
ne
for
pouerte
/
for
lyfe
ne
for
deth
.
but
euer
forth
thou
wolt
with
one
thynge
/
&
no
thynge
but
one
.
&
make
deefere
to
hem
as
though
thou
herde
hem
not
.
&
holdest
the
forthe
styfly
in
thy
prayer
&
in
thyn
other
ghostly
werkes
without
styntynge
with
dyscrecyon
after
counseyle
of
thy
souereyne
or
of
thy
ghostly
fader
/
then
begyn
they
for
to
be
wrothe
&
to
go
a
lytyl
nerer
the.
Then
they
begyn
for
to
robbe
the
&
bete
the
&
do
the
al
the
shame
that
they
can
/
And
that
is
whan
they
make
that
al
the
dedes
that
thou
doost
ben
they
neuer
so
wel
done
are
deuyed
of
other
men
as
euyl
.
&
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
shal
be
letted
or
hyndred
by
other
men
.
so
that
thou
shalt
be
put
fro
thy
wyl
in
al
thyng
that
thou
skyfully
coueytes
.
&
al
this
they
don
that
thou
sholdest
be
styred
to
yre
or
malencoly
or
euyl
wyl
ayenst
thyn
euen
crysten
/
But
ayenst
al
thyse
dyseases
&
al
other
that
thou
may
fele
vse
this
remedye
Take
Ihu
in
thy
mynde
&
anger
the
no
more
with
hem
Tarye
not
with
hem
.
but
thynke
on
thy
lesson
that
thou
art
nought
that
thou
hast
nought
thou
may
nought
lese
of
erthly
good
thou
coueytest
nought
but
the
loue
of
Ihu
&
holde
forth
thy
waye
to
Ihr̄lm
with
thy
occupacyon
/
And
neuertheles
yf
thou
be
taryed
somtyme
thorugh
freelte
of
thyself
with
suche
vneases
that
fallen
to
thy
bodely
lyfe
thorugh
euyl
wyl
of
man
or
malyce
of
the
fende
.
assone
as
thou
may
come
ayen
to
thyself
leue
of
thy
thynkyng
of
thy
dysease
&
go
forth
to
thy
werke
/
Abyde
not
longe
with
hem
for
drede
of
thyn
enmyes
.
¶
Of
a
general
remedy
ayenst
wycked
styrynges
&
paynful
taryenges
that
fallen
to
her
hertes
of
the
flesshe
&
of
the
worlde
&
of
the
fende
/
Caplm
xxiii
ANd
after
this
whan
thin
enmyes
see
that
thou
arte
so
wel
wylled
that
thou
arte
not
angry
nor
heuy
ne
wrothe
ne
moche
styred
ayenste
noo
creature
for
oughte
that
they
maye
doo
or
speke
ayenste
the●
but
settest
thy
herte
fully
for
to
suffre
all
that
maye
falle
.
ease
or
vnease
:
praysynge
or
lackynge
.
and
that
thou
wolt
charge
noo
thynge
with
that
that
thou
myghte
kepe
thy
thoughte
and
thy
desyre
hoole
to
the
loue
of
god
.
thenne
are
they
moche
abasshed
/
But
thenne
woll
they
assaye
the
with
flaterynge
and
vayne
pleysynge
/
And
that
is
whan
they
brynge
to
the
syghte
of
thy
soule
al
thy
good
dedes
&
vertues
/
and
bere
vpon
the
that
all
men
praysen
the
and
speke
good
of
thy
holynes
/
and
howe
all
men
loue
the
and
worshyppe
the
for
thy
holy
lyuynge
/
Thus
done
thyn
enmyes
that
thou
sholdest
thynke
her
sayenge
soth
&
haue
delyte
in
this
vayne
Ioye
and
reste
the
therin
/
But
yf
thou
do
wel
thou
shalt
holde
al
suche
Iangelynge
falsed
and
flaterynge
of
thyn
enmye
that
profereth
the
to
drynke
venym
tempered
with
honye
/
And
therfore
refuse
it
and
saye
thou
wol
not
therof
.
but
thou
wolde
be
at
Iherusalem
/
Suche
lettynge
thou
shalt
fele
or
elles
other
lyke
.
what
of
thy
flesshe
what
of
the
worlde
what
of
the
fende
moo
than
I
maye
reherce
now
/
For
a
man
as
longe
as
he
suffreth
his
thought
wylfully
renne
aboute
the
worlde
in
beholdynge
of
sondry
thynges
he
perceyueth
fewe
lettynges
:
But
assone
as
he
drawyth
al
his
thought
&
his
yernynge
to
one
thynge
oonly
for
to
haue
yt.
for
to
knowe
that
:
for
to
loue
that
/
and
that
is
oonly
Ihesu
/
then
shal
he
wel
fele
many
paynful
lettynges
For
euery
thynge
that
he
felyth
&
is
not
that
that
he
coueyteth
is
lettynge
to
hym
/
Therfore
I
haue
tolde
the
of
some
specyally
as
for
example
/
And
ouermore
I
saye
generally
that
what
styrynge
that
thou
felyst
of
thy
flesshe
or
of
the
fende
pleysaunte
or
paynful
/
bytter
or
swete
:
lykynge
or
dredful
.
gladsom
or
sorowful
that
wolde
drawe
downe
thy
thought
and
thy
desyre
fro
the
loue
of
Ihesu
to
worldly
vanyte
.
and
lette
vtterly
thy
ghostly
couetyse
that
thou
haste
to
the
loue
of
hym
.
and
that
thy
herte
sholde
be
occupyed
with
that
styrynge
restyngly
.
sette
it
at
nought
/
receyue
it
not
wylfully
.
tarye
not
therwith
to
longe
/
But
yf
it
be
of
worldly
thyng
the
behoueth
nedes
to
be
done
to
thy selfe
or
to
thyn
euen
crysten
.
spede
the
soone
of
it
.
&
brynge
it
to
an
ende
that
it
hange
not
on
thyn
herte
/
If
it
be
a nother
thynge
that
nedeth
not
or
elles
it
to
wcheth
not
the.
charge
it
not
.
Iangyll
not
therwith
.
ne
angre
the
not
drede
it
not
:
lyke
it
not
.
but
smyte
out
thyn
herte
redely
and
saye
thus
I
am
nought
I
haue
nought
.
Nought
I
seke
ne
coueyte
but
the
loue
of
Ihesu
/
Knyght
thy
thought
to
this
desyre
&
strength
it
.
&
maynten
it
with
prayer
&
with
other
ghostly
werkes
that
thou
forgete
it
not
:
and
it
shal
lede
the
in
thy
ryght
waye
&
saue
the
fro
al
perylles
.
that
though
thou
fele
hem
thou
shalt
not
perisshe
And
I
hope
that
it
shal
brynge
the
to
perfyte
loue
of
our
lorde
Ihu
/
Neuertheles
on
that
other
syde
I
saye
also
/
what
werke
or
what
styrynge
it
be
that
maye
helpe
thy
desyre
strengthe
it
&
nourysshe
it
.
and
make
thy
thought
ferrest
fro
luste
and
mynde
of
the
worlde
more
hole
and
hole
&
more
brennyng
to
the
loue
of
god
whether
it
be
prayenge
or
thynkyng
.
stylnes
or
spekynge
:
redyng
or
herynge
/
ordonnez
or
comonyng
:
goynge
or
syttyng
kepe
it
for
the
tyme
&
werche
therin
allonge
as
sauour
lastyth
/
If
it
be
so
that
thou
take
therwith
mete
&
drynke
&
slepe
as
a
pylgryme
doth
/
&
kepe
discrecyon
in
thy
worchyng
after
counseyle
&
ordynaunce
of
the
soueryne
.
For
haue
he
neuer
so
grete
hast
in
his
goynge
/
yet
he
wol
ete
&
drynke
&
slepe
.
Do
thou
lyke
wyse
/
For
though
it
let
the
one
tyme
.
it
shal
forther
the
a nother
tyme
/
¶
Of
an
euyl
daye
&
a
gode
nyghte
what
it
meaneth
/
&
how
the
loue
of
the
worlde
is
lykened
to
an
euyl
day
:
&
the
loue
of
god
to
a
good
nyght
/
Caplm
xxiiii
yF
thou
wolt
wyte
then
what
this
desyre
is
sothly
it
is
Ihu
/
for
he
makyth
this
desyre
in
the
&
yeueth
it
the
/
And
he
it
is
the
desyreth
in
the
/
&
he
it
is
that
is
desyred
/
He
is
al
&
he
doth
al
yf
thou
myght
see
hym
/
Thou
doost
nought
but
suffrest
hym
worche
in
thy
soule
/
and
assentyst
to
hym
with
grete
gladnesse
of
herte
that
he
wouche
sauf
for
to
do
so
in
the
/
Thou
arte
nought
elles
but
a
resonable
Instrument
wherin
that
he
worcheth
/
And
therfore
whan
thou
felyst
thy
thought
by
to
wehynge
of
his
grace
take
vp
with
desyre
to
Ihu
with
a
myghty
deuout
wyl
for
to
plese
him
&
loue
him
.
them
thynke
that
thou
hast
Ihu
for
he
it
is
that
thou
desyrest
/
Beholde
him
wel
for
he
goth
before
that
not
in
bodely
lyknes
but
vnsenseably
by
priue
presence
of
his
myght
/
Therfore
see
hym
ghostly
yf
thou
may
and
festen
althy
thought
and
thyn
affeccyon
to
hym
.
&
folowe
hym
where
soo
he
gooth
.
for
he
shal
lede
the
the
ryght
waye
to
Ihr̄lm.
that
is
the
syght
of
pees
&
contemplacyon
/
Thus
prayed
the
prophete
to
the
fader
of
heuen
sayenge
thus
/
Then
this
daye
and
this
lyghte
he
asked
of
god
that
it
sholde
perysshe
and
noo
lenger
laste
/
But
the
euerlastinge
loue
of
Ihesu
is
a
true
daye
and
a
blessyd
lyght
/
For
god
is
bothe
loue
and
lyghte
.
and
he
is
euerlastyngr
as
saynt
Iohn
sayth
/
Qui
diligit
deum
manet
in
lumine
/
That
is
:
¶
How
that
the
desyre
of
Ihesu
fele
in
this
lyghtsom
derknes
sleeth
al
styrynges
of
synne
.
&
ableth
the
soule
to
perceyue
ghostly
lyghtynges
fro
the
heuenly
Iherusalem
that
is
Ihesu
/
Caplm
xxv
THen
sithen
this
derknes
&
this
nyght
is
so
good
&
so
restfull
though
it
be
shorte
that
stondeth
only
in
desyre
&
longyng
to
the
loue
of
Ihesu
wyth
a
blynde
thynkynge
on
hym
how
good
thenne
&
how
blessyd
is
it
for
to
fele
his
loue
.
and
for
to
be
illumided
wyth
his
blessyd
vnseable
present
lyght
for
to
see
sothfastnes
/
the
whiche
lyght
a
soule
receyueth
whan
the
nyghte
passith
&
the
daye
spryngeth
/
This
I
hope
was
the
nyght
that
the
prophete
meaned
whan
he
sayd
:
My
soule
hath
desyred
that
in
the
nyght
/
as
I
haue
before
sayd
.
it
is
moche
better
to
be
hyd
in
this
derke
nyght
fro
beholdyng
of
y●
worlde
though
it
were
paynfull
:
than
for
to
be
out
in
fals
lykyng
of
this
worlde
that
semyth
so
shinyng
&
so
confortable
to
hem
that
are
blynde
in
knowyng
of
ghostly
lyght
/
For
whan
thou
art
in
this
derknes
thou
art
mekyl
nerer
Ihr̄lm.
than
whan
thou
art
in
the
myddes
of
the
fals
lyght
.
therfore
applye
thyn
herte
fully
to
the
steryng
of
grace
:
&
vse
for
to
dwellen
in
this
derknes
&
be
often
assayenge
to
been
homely
the●in
:
&
it
shal
sone
be
made
restful
to
the.
&
the
true
lyght
of
ghostly
knowyng
shal
sprynge
to
the.
not
all
at
onys
but
preuyly
by
lytyl
&
by
lytyl
as
the
prophete
sayth
Hītantibus
in
regione
vmbre
martis
:
lux
orta
est
eis
.
That
is
:
¶
How
a
man
shal
knowe
fals
Illumynacyons
feyned
by
the
fende
fro
the
true
lyght
of
knowynge
the
comyth
out
of
Ihu
&
by
what
tokens
/
Caplm
xxvi
BUt
now
bewaar
of
the
myddaye
fende
y●
feyneth
lyght
as
it
came
out
of
Ihr̄lm
&
is
not
so
.
For
the
ten●e
seeth
that
our
lorde
Ihu
shewyth
lyght
to
his
louers
of
sothfastnesse
/
therfore
in
the
●eceyuing
of
hem
that
are
vnwyse
he
shewyth
a
lyght
that
is
not
true
vnder
colour
of
a
true
lyght
&
deceyueth
hem
.
Neuertheles
how
a
soule
may
knowe
the
lyght
of
sothfastnes
whan
it
shyneth
from
god
&
whan
it
is
feyned
thorugh
the
enmye
shal
I
saye
as
me
thynketh
by
an
ensample
of
the
fyrmament
/
Somtym̄
the
fyrmament
shewyth
a
lyght
fro
the
sonne
/
&
semyth
the
sonne
&
is
not
/
And
sometyme
shewyth
the
true
sonne
truely
/
A
knowing
of
the
one
from
the
other
is
this
.
The
feyned
sonne
she
wyth
hym
not
but
bitwixe
two
blacke
reyny
clowdes
/
Thenne
by
cause
the
sonne
is
nere
there
shyneth
out
fro
the
clowles
a
lyghte
as
it
were
alone
&
is
none
/
But
the
true
sonne
she
with
him
whan
the
frymament
is
clere
or
moche
clered
fro
the
blacke
clowdes
/
Now
to
our
purpose
Some
men
as
it
semich
forsakith
the
loue
of
the
worlde
&
wold
come
to
the
loue
of
god
&
to
the
lyghte
of
vnderstondynge
of
hym
.
But
they
woll
not
come
thrugh
this
derknes
that
I
haue
spoken
of
before
/
They
woll
knowe
hemfelfe
truely
ne
mekely
what
they
haue
been
before
ne
what
they
are
yet
thrugh
synne
/
ne
how
nought
they
are
in
her
owne
kynde
ayenst
god
They
are
not
besy
for
to
entree
in
to
hemself
al
other
thynges
outwarde
left
.
and
flee
al
wicked
stirynges
that
rysen
in
her
hertes
of
pryde
enuy
yre
or
other
synnes
thrugh
lastyng
desyre
to
Ihesu
in
prayenge
&
in
thynkynge
:
in
scylence
and
in
wepynge
/
and
in
other
bodily
&
ghlostly
exercyse
as
deuoutemen
&
holy
men
haue
done
/
But
assone
as
they
haue
forsake
the
worlde
as
it
were
outwarde
in
lyknesse
or
elles
sone
after
they
wene
that
they
are
holy
and
able
for
to
haue
the
ghostly
vnderstondynge
of
the
gospell
&
of
holy
wrytte
/
&
namly
yf
they
maye
fulfill
letterly
the
commaundementes
of
god
and
kepe
hem
fro
bodily
synnes
that
they
wene
that
they
loue
god
perfytly
/
And
therfore
they
wol
anone
preche
&
teche
al
other
men
as
yf
they
had
receyued
grace
of
vnderstondinge
in
perfeccyon
of
charyte
thrugh
specyall
yeft
of
the
holy
ghost
And
also
ther
are
moche
more
styred
for
as
moche
as
they
fele
somtyme
moche
knowyng
as
it
were
sondenly
yeuen
to
hem
wythout
grete
studye
before
had
.
&
also
moche
feruour
of
loue
as
it
semyth
for
to
preche
trouth
&
rightwysnes
to
her
euēcrysten
/
Therfore
they
holde
it
as
a
grace
of
god
that
vylyteth
hem
with
his
blessid
lyghte
before
other
soules
Neuertheles
yf
they
wol
loke
wel
aboute
hem
they
shal
fynde
that
this
lyght
of
knowynge
&
that
hete
that
they
fele
comith
not
of
the
true
son
y●
is
our
lorde
Ihu
.
but
it
comyth
fro
y●
myddaye
fende
that
feyneth
lyght
&
lykneth
hym
to
the
son
.
&
therfore
shal
he
be
knowen
by
example
before
sayd
Lyght
of
cunnyng
y●
is
feyned
by
the
fende
to
a
derke
swole
is
shewed
bytwyx
two
blacke
reyny
clowdes
/
The
ouer
cloude
is
presumpcyon
&
hygheng
of
hemself
The
nether
clowde
is
downe
puttyng
&
aloweng
of
his
enencrysten
Then
what
lyght
of
knowyng
or
felyng
of
feruour
y●
it
be
y●
shyneth
to
a
soule
wich
presumpcyon
&
hygheng
of
itself
&
disdeyne
of
his
euencrysten
y●
same
tyme
felyd
it
is
not
lyght
of
grace
yeuen
of
the
holy
ghost
though
the
knowynge
in
itself
were
sothfast
/
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
may
wel
be
knowen
.
that
this
feyned
lyght
of
knowyng
is
not
y●
lyght
of
the
true
son
/
therfore
they
y●
haue
this
knowyng
on
this
maner
are
ful
of
ghostly
pryde
&
seen
it
not
.
they
are
so
blynde
with
this
feyned
lyght
that
they
holde
the
highnes
of
her
own
hert
&
thūbuxōnes
to
the
lawes
of
holy
chyrche
as
it
were
perfyte
mekenes
to
y●
gospel
&
to
the
lawes
of
god
/
&
they
wene
that
the
folowyng
of
her
owne
wyl
were
freedom
of
spryte
/
&
therfore
they
begyn
to
reyne
as
blacke
clowdes
water
of
errous
&
heresyes
:
for
the
wordes
that
they
she
wen
by
prechynge
so
w●en
al
to
bachytyng
&
to
striuynge
&
to
dyscorde
/
makyng
repreuyng
of
states
&
of
persones
/
&
yet
sayen
they
that
al
this
is
charyte
&
zele
of
ryghtwysnes
/
But
it
is
not
soth
.
for
saynt
Iames
th
apostle
sayth
thus
/
Uhi
enim
zelus
et
contencio
ibi
inconstancia
et
omne
opus
prauum
/
Non
est
sapiencia
hec
desursum
descendens
a
patre
luminum
.
sed
est
terrena
a
īalis
&
diabolica
/
That
is
:
where
soo
enuye
is
&
flytynge
there
is
vnstablynes
&
all
euyll
werke
/
And
therfore
that
cnnnynge
that
bryngeth
forth
suche
sinnes
comyth
not
from
the
sader
of
lyghte
that
is
good
/
but
it
is
erthly
beestly
&
fendly
/
And
so
by
thise
tokens
that
are
pryde
presumpcion
vnbuxomnes
Indignacyon
bacbytynge
&
other
suche
synnes
for
thise
folowen
after
.
maye
the
feyneth
lyghte
be
knowen
for
the
crue
/
For
the
true
sonue
shineth
and
sheweth
hym
not
by
specyal
vysitacion
for
to
yeue
lyghte
of
vnderstnoding
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
whyche
wasteth
&
brenneth
alle
wycked
stirynges
of
pryde
.
vaynglory
:
yre
enuye
:
&
al
other
synnes
in
the
soule
as
the
prophete
sayth
/
Ignis
ante
ipsum
precedet
et
inflam
mabit
incircuitu
iuimicos
eius
.
That
is
yf
a
man
truely
and
fully
sette
hym
to
forsake
the
loue
of
the
worlde
/
And
maye
thorughe
grace
come
to
felynge
and
knowynge
of
hymselfe
/
And
holde
hym
mekely
in
that
felynge
/
he
shall
not
be
dysceyued
wyth
none
erroures
ne
heresyes
/
ne
with
fantasyes
/
For
alle
thyse
comen
by
the
gate
of
pryde
/
Thenne
yf
that
pryde
may
be
stopped
out
/
thenne
there
shal
no
suche
synne
rest
in
a
soule
/
And
thoughe
that
they
come
and
profer
hem
hem
they
shall
not
entre
/
For
grace
that
the
soule
felyth
in
this
meke
derkenes
shall
teche
the
soule
sothtastnes
.
and
shewe
to
hym
that
all
suche
profetynges
are
o●
the
enmyes
/
¶
How
grete
profyte
is
it
to
a
soule
to
be
brought
thorugh
grace
into
lyghtsom
derknes
/
And
how
a
man
shall
dyspose
hym
yf
he
wol
come
therto
/
Caplm
/
xxvii
THere
are
many
deuout
soules
that
thorugh
grace
come
in
to
this
derkenes
&
felen
the
knowynge
of
hemself
and
yet
wote
they
not
fully
what
it
is
.
&
the
vnknowynge
in
partye
hyndred
hem
/
They
fele
wel
often
her
thought
and
her
aff●ccyon
drawen
out
and
departed
fro
the
mynde
of
erthly
thynges
and
brought
in
to
grete
rest
of
a
delectable
softnes
without
pinful
trowblyng
of
vayne
thoughtes
or
of
her
bodely
wyttes
/
and
they
fele
the
tyme
so
grete
freedom
of
spyryte
that
they
maye
thynke
on
Jhesu
peasyble
/
and
offre
her
psalmes
&
prayers
myghtyly
sauourly
&
swetly
to
hym
aslonge
as
freelte
of
bodely
kynde
maye
suffre
it
/
They
wote
wel
that
this
felynge
is
good
/
but
they
noot
what
it
is
/
Therfore
vnto
all
suche
soules
I
saye
as
me
thynketh
:
that
this
maner
of
felynge
though
it
be
but
shorte
&
but
syldom
it
is
soth
fastly
this
derkenes
that
I
speke
of
/
For
it
is
a
felyng
of
hymselfe
fyrst
and
a
rysynge
aboue
hemselfe
thorughe
breunynge
dysyre
to
the
syght
of
Ihu
/
Or
elles
yf
I
shal
saye
more
sothly
.
this
gracyous
felynge
is
a
ghostly
syght
of
Ihesu
/
And
yf
they
maye
kepe
hem
in
that
rest
or
brynge
it
thorughe
grace
in
to
a
custome
so
that
they
myght
lghtly
&
freely
haue
it
whan
hem
lyst
.
&
holde
hem
in
it
/
they
sholde
neuer
be
ouercome
by
tēptycyon
of
the
fende
ne
of
the
flesshe
/
ne
by
errours
ne
heresyes
:
for
they
are
sette
in
the
gate
of
contemplacyon
able
&
redy
for
to
receyue
that
perfyte
loue
of
Ihu
.
Therfore
he
that
hath
it
.
it
is
good
that
he
knowe
it
mekely
/
kepe
it
tenderly
/
&
pursew
it
feruently
that
no
creature
lette
hym
vtterly
from
it
that
he
ne
folowe
it
whan
he
maye
/
And
that
he
forgete
&
sette
at
nought
al
thynge
that
sholde
put
hym
fro
this
yf
he
be
free
of
hymself
/
&
may
do
what
he
wol
without
sclaunder
or
dysease
of
his
euencrysten
/
For
me
thynkyth
that
he
may
not
come
to
this
rest
lyghtly
but
if
he
haue
grete
plente
of
grace
/
&
sette
hym
for
to
folowe
after
the
styring
of
grace
And
that
oweth
he
for
to
do
/
For
grace
wol
euer
be
free
/
namely
fro
synne
&
worldly
besenes
.
&
from
al
other
thynges
that
letten
the
worthyng
of
it
though
they
are
no
synne
Neuertheles
a nother
soule
that
hath
not
yet
receyued
this
fulnes
of
grace
yf
he
desyre
for
to
come
to
thꝭ
ghostly
knowyng
of
Ihu
/
as
moche
as
in
hym
is
he
must
able
hym self
to
it
.
&
put
away
al
lettynges
that
stoppen
grace
as
moche
as
he
maye
/
He
muste
lerne
for
to
deye
to
the
worlde
&
forsake
the
loue
of
it
truely
/
Fyrst
pryde
bodely
&
ghostly
that
he
desyre
no
worthyp
/
worldly
cunnynge
.
ne
worldly
cratt
/
benefyces
ne
rychesse
/
precyous
clothing
:
ne
worldely
araye
/
ne
no
thynge
where
thrugh
he
sholde
be
worshypes
aboue
other
men
/
He
shal
coueyte
none
of
a
thise
But
yf
they
ben
put
vpon
hym
.
take
hem
with
drede
so
that
he
be
poore
both
outwarde
&
In
warde
/
or
elles
fully
Inwarde
in
herte
/
And
that
he
coueyte
for
to
be
forgeten
of
the
worlde
the
men
rewarde
hym
no
more
be
he
neuer
so
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
so
/
and
therfore
setteth
wel
by
hym selfe
/
Also
he
muste
leue
all
rysynge
of
herte
and
euyll
wyll
of
yre
and
enuye
ayenst
his
euencristen
/
And
that
he
dysease
noo
man
ne
anger
hym
vnskyfully
in
worde
ne
in
dede
/
ne
yeue
ony
man
matere
where
thorugh
he
myghte
skylfully
be
angred
or
styred
/
soo
that
he
mygh
to
be
free
fro
euery
man
/
And
also
that
he
forsake
couetyse
that
he
coueyte
ryght
noughte
of
erthly
goo●
/
but
oonly
aske
his
bodely
sustenaunce
that
hym
nedeth
and
holde
hym
payd
whan
god
styreth
other
men
for
to
yeue
hym
/
And
that
he
put
no
manere
of
truste
in
hauour
of
ony
worldly
good
/
ne
in
helpe
or
fauour
of
ony
worldly
frende
but
pryncypally
&
fully
in
god
/
For
yf
he
doo
otherwyse
he
byndeth
hymselfe
to
the
worlde
/
And
he
maye
not
therfore
be
free
for
to
thynke
on
Ihesu
/
And
also
glotenye
and
lecherye
and
al
other
flesshly
vnclennes
vtterly
he
muste
leue
.
that
the
affeccyon
be
bounde
to
no
woman
by
flesshly
homlynesse
/
For
it
is
no
dowte
that
suche
blynde
loue
that
is
somtyme
atwyxe
a
man
and
a
woman
/
and
semyth
good
and
honest
for
as
moche
as
they
wolde
notsynne
in
dede
/
in
the
syght
of
god
is
ful
vnclene
&
wel
grete
synne
/
For
it
is
a
grete
synne
that
a
man
shal
suffre
his
affeccyon
that
sholde
be
festened
to
Ihesu
and
to
al
vertues
and
to
al
ghostly
clennes
for
to
be
bounde
with
ony
flesshly
loue
of
ony
creature
wylfully
namly
yf
it
be
so
moche
that
it
bereth
downe
the
thoughte
:
and
makyth
it
vnrestfull
that
he
maye
no
sauour
haue
in
god
/
Thus
I
holde
it
wylfully
that
a
man
dooth
it
and
sayth
it
is
synne
or
elles
is
so
blynded
with
it
that
he
woll
not
see
it
/
And
also
that
a
man
coueyte
not
delyces
of
metes
and
drynkes
oonly
for
luste
of
his
flesshe
/
but
holde
hym
payd
with
suche
mete
as
he
may
easely
haue
without
grete
besynes
namly
yf
he
be
hole
what
mete
it
be
that
wol
do
awaye
hungre
/
and
kepe
the
body
in
comyn
strengthe
vnto
the
seruyse
of
god
And
that
he
grutche
not
ne
striue
not
ne
angre
hym
not
for
his
mete
though
he
be
somtyme
not
serued
as
the
flesshe
wolde
/
Althyse
synnes
and
al
other
must
be
forsake
vtterly
in
his
wyl
&
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
hymself
/
And
therfore
that
he
myght
come
therto
he
muste
do
all
thyse
.
as
saint
poul
dide
sayeng
thus
/
Michi
mundus
crucifixus
est
et
ego
mundo
/
This
worlde
is
slayne
&
crucyfied
to
me
.
¶
Euery
man
that
forsakyth
for
my
loue
fader
or
moder
syster
or
brother
/
or
ony
good
erthly
he
shall
haue
an
hundreth
folde
in
this
lyfe
/
and
afterwarde
the
blysse
heuen
/
This
hundreth
folde
that
a
soule
shal
haue
yf
he
forsake
the
worlde
is
nought
but
the
profyte
of
this
lyghtly
derknes
/
the
whiche
I
calle
the
gate
of
contemplacyon
For
he
that
is
in
this
derkenes
and
is
hyd
thorughe
grace
fro
worldly
vanytee
he
coueyteth
nought
of
worldly
gode
/
he
sechyth
it
not
/
he
is
not
taried
therwith
/
he
lokyth
not
after
it
/
he
loueth
it
not
/
And
therfore
hath
he
an
hundreth
folde
more
than
the
kynge
or
than
he
hath
that
coueīteth
most
of
erthly
good
/
For
he
that
nonght
coueyteth
but
Ihesu
hath
an
hundreth
folde
/
For
he
hathe
more
reste
more
pees
in
herte
/
more
very
loue
And
delyte
in
soule
in
one
daye
than
he
that
mooste
coueyteth
of
the
worlde
And
hathe
al
the
wel
of
it
vnder
his
welthe
hathe
in
al
his
lyfe
tyme
/
This
is
then
a
good
derkenesse
and
a
ryche
nought
that
bryngeth
a
soule
to
soo
moche
ghostly
ease
and
soo
stylle
softenesse
/
And
after
that
came
sodeynly
in
to
a
derkehous
there
noo
sonne
shyneth
.
He
sholde
be
as
he
were
blynde
/
&
see
ryght
nought
but
yf
he
wolde
abyde
a
whyle
he
shal
mow
see
sone
aboute
hym
/
Fyrst
grete
thynges
&
sythen
smale
/
and
after
al
that
euer
is
in
the
hous
/
Ryght
so
it
is
ghostly
he
that
forsaketh
the
loue
of
the
worlde
&
comyth
to
hymselfe
in
to
his
owne
conscyence
.
it
is
fyrst
derke
somwhat
&
blynde
to
his
syght
/
but
yf
he
stonde
styll
&
holde
forth
with
besyprayeng
&
often
thynkyng
of
the
same
wyl
to
the
loue
of
Ihu
:
he
shal
mow
see
afterwarde
grete
thynges
&
smale
that
he
fyrst
knew
not
.
thus
semyth
the
prophete
behight
say●ng
thus
/
Orietur
in
tenebris
lux
tua
&
tenebre
tue
erunt
sicut
meridies
&
requiem
dabit
tibi
dns
deus
tuus
&
implebit
Eccliam
tuam
splendori
bus
/
That
is
:
Lyght
shal
sprynge
to
that
in
derknes
.
that
is
thou
that
forsakyst
sothfastly
the
lyght
of
al
worldly
loue
&
hydest
thy
thought
in
this
derknes
.
lyght
of
blyssed
loue
&
ghostly
knowyng
of
god
shal
sprynge
to
the.
&
thy
derknes
shal
be
as
myd
daye
.
that
is
thy
derknes
of
traueylynge
desyre
and
thy
blynde
trust
in
god
that
thou
hast
fyrst
shal
turne
in
to
clere
knowyng
&
in
to
sykernes
of
loue
.
&
thy
lorde
god
shal
yeue
reste
to
the
/
that
is
thy
flesshly
desyres
&
thy
paynful
dredes
&
doutes
&
wycked
spyrytes
that
haue
contynuelly
before
tyme
traueylyd
the
/
all
thise
shal
weyken
&
lese
moche
of
her
myght
/
&
thou
shalt
be
made
so
strong
that
they
shal
not
dere
y●
.
for
thou
shalt
be
hyd
in
rest
fro
hem
&
than
shall
our
lorde
Ihesu
fulfyl
thy
soule
with
shynynges
/
that
is
.
whan
thou
art
brought
in
to
this
ghostly
reste
than
shalt
thou
more
esely
tente
to
god
&
nought
elles
do
but
louen
hym
&
than
shal
he
with
bemys
of
ghostly
lyght
fulfyl
al
the
myghtes
of
thy
soule
.
Haue
thou
no
wonder
though
I
cal
the
forsakynge
of
worldly
loue
derknes
for
the
prophete
callyth
it
so
seyeng
thus
to
a
sole
/
¶
That
in
refourmynge
of
a
soule
that
werkynge
of
our
lorde
Ihu
is
departed
in
to
foure
tymes
.
that
is
/
callynge
ryghtynge
.
magnyfyenge
and
gloryfyenge
/
Capitulum
/
xxviii
.
LO
I
haue
sayd
to
that
a
lytyl
yf
thou
coueyte
for
to
be
refourmed
in
felynge
how
thou
shalt
dyspose
that
towarde
in
thy
forthgoyng
/
Neuertheles
I
say
not
that
thou
mayste
do
thus
of
thys
elfe
▪
for
I
wote
wel
that
our
lorde
Ihu
bryngeth
al
this
to
the
ende
where
that
he
wolde
.
For
he
oonly
thorugh
his
grace
styreth
a
soule
.
&
bryngeth
a
soule
in
to
this
derknes
fyrst
:
¶
How
it
falleth
somtyme
that
soules
begynnyng
at
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
.
BUt
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
compunction
for
her
synnes
.
and
some
haue
grete
deuocyons
&
feruours
in
her
prayers
.
and
often
haue
sundry
techinges
of
ghostly
lighte
in
vnderstonding
:
and
some
men
haue
other
maner
felynges
of
confortable
hete
and
grete
swetnes
/
and
neuertheles
thise
soules
come
neuer
fully
in
this
restfull
derkenes
that
I
speke
of
wyth
feruent
desyre
and
lastyng
loue
and
thought
in
god
:
Thenne
askest
thou
whether
thise
soules
be
reformed
in
felynge
or
noughte
/
It
semeth
yes
.
in
asmoche
as
they
haue
suche
grete
ghostly
felynges
that
other
men
that
stonde
only
in
fayth
fele
not
of
/
Unto
this
I
maye
saye
as
me
thynkith
that
thise
ghostly
felynge
whether
they
stonde
in
compunction
or
deuocyon
or
in
ghostly
ymaginacyon
are
not
the
felynges
whyche
a
soule
shal
haue
and
fele
in
the
grace
of
contemplacion
/
I
say
not
but
they
are
sothfast
and
gracyously
yeuen
of
god
/
But
thyse
soules
that
felen
suche
are
not
yet
refourmed
in
felynge
:
ne
they
haue
not
yet
y●
yefte
of
perfeccion
ne
ghostly
the
brenninge
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
knelinge
&
spekynge
and
other
bodily
styrynge
.
soo
ferforth
that
it
semyth
to
a nother
man
that
they
were
euer
rauysshed
in
loue
/
And
though
me
thynkith
it
is
not
soo
/
wel
I
wote
that
thise
maner
felinges
and
feruours
of
deuocion
and
compunccion
that
thise
men
fele
are
gracious
●eftes
of
god
sent
in
to
chosen
soules
for
to
drawe
hem
out
of
worldly
loue
and
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
stirynge
of
grete
feruours
:
neuer
theles
that
the
feruours
is
somoche
in
outwarde
shewyng
it
is
not
only
for
mochenes
of
loue
that
they
haue
but
it
is
for
litylnes
and
weyknes
of
her
soule
that
may
not
bere
a
lityl
towching
of
god
for
it
is
yet
as
it
were
fleshly
festned
to
the
flesshe
&
neuer
was
yet
departed
fro
ghostly
mortifyeng
:
and
therfore
the
lest
towching
of
loue
and
the
lest
sperkyl
of
ghostly
lyghte
sent
fro
heuen
in
to
suche
a
soule
is
so
moche
&
so
comfortable
&
so
delectable
ouer
al
the
likinge
that
euer
it
felte
before
in
flesshly
loue
of
erthly
thynge
that
it
is
ouertaken
with
it
/
And
also
it
is
so
newe
and
sodeyn
and
so
vnkouth
that
it
maye
not
suffre
for
to
bere
it
but
brestyth
and
shewyth
out
in
wepynge
sobbyng
&
other
bodily
stirynge
/
Right
as
the
costrell
that
is
olde
whan
it
receyueth
new
wine
that
is
fresshe
And
myghty
:
the
costrel
boyleth
oute
and
is
in
poynte
for
to
cleue
and
brest
vntyl
the
wyne
hath
boylled
and
spourged
oute
al
vnclennesse
/
but
also
sone
as
the
wyne
is
fyned
and
cleryd
thenne
it
stondeth
styl
and
the
costrel
hole
/
Right
so
a
sonle
that
is
olde
thrugh
synne
whan
it
receyueth
a
lytyl
of
the
loue
of
god
that
is
soo
fresshe
and
so
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
weping
.
and
at
the
mouth
by
spekyng
.
and
that
is
more
for
weyknes
and
feblenes
of
the
soule
than
for
mykylnes
of
loue
/
For
afterwarde
whan
loue
hath
boyled
al
the
vnclennes
oute
of
the
soule
bi
suche
grete
feruours
then
is
the
loue
clere
&
stondeth
styl
:
And
then
is
both
the
body
and
the
soule
moche
more
in
pees
and
yet
hath
the
soule
moche
more
loue
than
it
had
before
though
it
shewelesse
outwarde
/
For
it
is
now
al
hole
in
reste
wythin
.
and
noughte
but
lityll
in
outwarde
shewynge
of
feruour
/
And
therfore
I
saye
that
thyse
soules
that
fele●
suche
grete
hodily
feruours
though
they
been
in
moche
grace
are
not
yet
refourmed
in
felynge
but
they
are
gretely
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
and
purifyed
wyth
suche
grete
compunccyons
goynge
before
/
Another
soule
that
neuer
was
moche
defoyleth
wyth
loue
of
the
worlde
but
hath
euer
be
kepte
fro
grete
synnes
in
innocence
maye
lyghtlyer
and
more
pryuely
wythout
grete
feruour
shewed
outwarde
come
to
this
refourmynge
/
Thenne
is
this
soch
as
I
hope
that
suche
comfortes
and
feruours
that
a
soule
felyth
in
the
state
of
begynnynge
or
of
profytyng
are
as
it
were
his
ghostly
foode
sente
fro
heuen
for
to
strengthe
hym
in
his
trauely
/
Right
as
a
pylgryme
traueyleth
al
daye
meteles
&
drynkles
.
and
is
nerehonde
ouercome
wyth
werynes
falleth
at
the
laste
to
a
good
Inne
.
and
there
hath
he
mete
&
drynke
/
&
is
wel
refresshed
for
the
tyme
/
Right
soo
ghostly
:
a
deuoute
soule
that
wol
forsake
the
loue
of
the
worlde
/
&
wolde
fayne
loue
god
/
and
settyth
al
his
besynes
therto
:
prayeth
and
traueyleth
al
daye
bodely
and
ghostly
/
and
somtyme
feleth
noo
comforte
ne
sauour
in
deuocyon
/
Then
our
lorde
hauynge
pyte
ouer
al
his
creatures
that
it
sholde
not
perisshe
for
defawte
ne
torne
into
heuynes
or
grutchynge
sendeth
it
amonge
his
ghostly
foode
&
comforteth
it
in
deuocyon
as
he
wouchith
saaf
/
And
whan
the
soule
feleth
ony
comforte
thenne
holdeth
he
hym
wel
payd
for
all
his
traueylle
and
all
the
disease
that
it
had
on
the
day
whan
it
fareth
well
at
euen
by
felynge
of
ony
grace
The
self
wyse
falleth
it
of
other
soules
that
are
profitynge
&
ferforth
in
grace
/
They
felen
ofte
tymes
gracyous
towchynges
of
the
holy
ghoste
in
her
soule
/
bothe
in
vnderstondynge
&
syght
of
ghostly
thynges
and
in
affeccy
of
loue
/
But
yet
ben
they
not
refourmed
in
felyng
/
ne
they
are
not
yet
perfyte
/
for
why
al
suche
felynges
come
to
hem
in
that
state
as
it
were
vnwarly
/
for
they
come
or
they
wyte
it
/
&
gooth
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
with
hem
of
thoughte
and
lastyng
desyre
in
Ihu
/
ne
the
eye
of
her
soules
is
not
opyned
to
the
beholdyng
of
gostly
thinges
.
but
they
nyghe
faste
towarde
/
&
therfore
they
are
not
yet
refourmed
in
felyng
/
ne
they
haue
not
yet
the
ful
yeft
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
&
man
one
persone
.
Caplm
xxx
IT
nedeth
a
soule
that
wolde
haue
knowynge
of
ghostly
thynges
for
to
haue
firste
knowynge
of
it self
/
For
it
maye
not
haue
knowyng
of
a
kynde
aboue
it self
but
yf
it
haue
knowynge
of
itself
/
And
that
is
whan
the
foule
is
soo
gadred
in
to
itself
/
and
departed
fro
beholdynge
of
al
erthly
thynges
&
fro
the
vse
of
bodely
wittes
that
it
felyth
itself
as
it
is
in
the
owne
kynde
without
a
body
/
Thenne
yf
thou
coueyte
for
to
knowe
and
see
thy
soule
what
it
is
.
thou
shalte
not
torne
thy
thought
with
ymaginacion
in
to
thy
body
for
to
seke
it
and
fele
it
as
it
were
hyd
within
thyn
herte
.
as
thy
herte
is
hydde
&
holden
within
thy
body
/
If
thou
seke
soo
thou
shalt
neuer
fynde
it
in
itselfe
/
The
more
thou
secheste
for
to
fynde
&
fele
it
as
thou
woldest
fele
a
bodily
thyng
the
ferder
thou
arte
therfro
/
For
thy
soule
is
no
body
but
a
lyfe
vnseable
.
not
hyd
and
holden
with
in
thy
body
as
a
lesse
thynge
is
hyd
&
holden
within
a
more
but
it
is
holdynge
and
quyknyng
thy
body
moche
more
than
thy
body
is
in
myght
&
in
vertue
/
Then
yf
thou
wolt
fynde
it
withdraw
thi
thoughte
fro
al
bodily
thynge
outwarde
&
fro
mynde
of
thyn
owne
body
.
also
fro
al
thy
fyue
wyttes
asmoche
as
thou
maye
.
and
thynke
on
the
kynde
of
a
resonable
soule
ghostly
as
thou
woldest
thynke
for
to
knowe
ony
vertue
as
sothfastnes
or
mekenes
or
ony
other
vertue
/
Righte
soo
thynke
that
a
soule
is
a
lyfe
vndedely
&
vnseably
/
&
hath
myght
in
itself
for
to
see
and
knowe
the
soueryn
sothfastenes
.
And
for
to
loue
the
souereyne
goodnes
that
is
god
/
whan
thou
seest
this
then
felyst
thou
somwhat
of
thyself
/
Seke
thyself
in
none
other
place
/
but
the
more
fully
&
the
more
clerly
that
thou
maye
thynke
of
the
kynde
and
the
worthynes
of
a
resonable
soule
what
it
is
and
what
is
the
wyndly
werkynge
of
it
the
better
seest
thou
thiselfe
/
It
is
ful
har●e
for
a
●oule
that
is
rude
and
moche
in
the
flesshe
for
to
haue
syghte
and
knowynge
of
it
or
of
an
angel
or
of
god
/
It
falleth
anone
in
to
ymagynacion
of
bodily
shappe
.
and
it
weneth
therby
for
to
haue
the
sighte
of
it selfe
.
and
so
of
god
and
soo
of
ghostly
thynges
/
And
that
maye
not
be
/
For
alle
ghostly
thinges
are
sene
and
knowen
by
vnderstonding
of
the
soule
not
by
ymaginacion
/
Ryght
as
a
soule
seeth
by
vnderstondyng
that
the
vertu
of
right
wysnes
is
for
to
yeue
to
euery
thynge
that
it
oweth
to
haue
/
right
soo
&
on
suche
a
maner
maye
the
soule
see
itselfe
by
vnderstondynge
/
Neuertheles
I
saye
not
that
thy
soule
shall
reste
stylle
in
this
knowinge
/
bue
it
shal
by
this
seke
hyer
knowynge
aboue
itselfe
&
that
is
the
kynde
of
god
/
For
the
soule
is
but
a
myrour
in
the
whyche
thou
shalt
see
god
ghostly
/
And
therfore
thou
shalt
fyrste
fynde
thi
myrrour
&
kepe
it
bryghte
&
clene
fro
flesshly
fylth
&
worldly
vanytee
/
&
holde
it
well
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
felinge
of
this
.
And
therfore
it
is
said
before
that
many
soules
beginnyng
&
profiting
haue
many
grete
feruours
&
moche
swete
deuocion
and
as
it
semith
brennynge
al
in
loue
.
&
yet
haue
they
not
perfytly
loue
ne
ghostly
knowynge
of
god
/
For
wyte
thou
well
fele
a
soule
neuer
somoche
feruour
/
somoche
that
him
thinkyth
that
the
body
may
not
bere
it
.
or
though
he
melte
al
in
to
wepynge
.
aslonge
as
his
thynkyng
&
his
beholdyng
of
god
is
moost
.
or
al
in
ymagynacion
&
not
in
vndstondyng
he
come
not
yet
to
prrfyte
loue
ne
to
contemplacion
/
For
thou
shalt
vndstonde
that
the
loue
of
god
is
on
thre
maner
wyse
/
Al
are
good
.
but
echone
is
better
than
other
/
The
fyrste
comyth
only
thrugh
fayth
wythout
gracious
ymaginacion
or
ghostly
knowyng
of
god
/
This
loue
is
in
the
leest
soule
that
is
refourmed
in
fayth
in
the
lowest
degree
of
charyte
/
And
it
is
good
:
for
it
suffyceth
to
saluacyon
:
The
seconde
loue
is
that
a
soule
felyth
thorugh
fayth
&
ymagynacyon
of
Ihu
in
his
manhede
.
This
loue
is
better
than
the
fyrste
whan
the
ymagynacyon
is
styred
by
grace
/
for
why
the
ghostly
eye
is
opened
in
beholdynge
of
our
lordes
manhede
/
The
thyrde
loue
that
the
soule
feleth
thorugh
ghostly
syght
of
the
god
hede
in
the
manhede
as
it
maye
be
seen
here
/
that
is
best
and
wooste
worthy
/
and
that
is
perfyte
loue
this
loue
a
soule
felyth
not
vnto
it
be
refourmed
in
felyng
/
Soules
begynnyng
&
profytyng
hath
not
this
loue
.
for
they
cannot
thynke
on
Ihu
ne
loue
hym
goodly
but
as
it
were
almanly
&
flesshly
after
the
condycyons
&
lyknes
of
man
and
vpon
that
rewarde
they
shape
al
her
worchynge
in
her
thoughtes
&
in
her
affeccyons
/
They
drede
hym
as
a
man
&
worshyp
hym
&
loue
hym
pryncypally
in
manly
ymagynacyon
&
go
no
ferder
/
As
thus
:
If
they
haue
done
amysse
and
trespased
ayenst
god
they
thynke
then
the
god
is
wrothe
with
hem
as
a
man
sholde
yf
they
had
trespassed
ayenst
hym
.
&
therfore
they
falle
downe
as
it
were
to
the
fete
of
our
lorde
with
sorowe
of
herte
and
cryen
mercy
/
And
whan
they
done
thus
they
haue
a
good
trust
y●
our
lorde
of
his
mercy
wol
foryeue
hem
her
trespasse
/
This
maner
of
doyng
is
ryght
good
/
but
it
is
not
ghostly
as
it
myghte
be
/
Also
whan
they
woll
worshyp
god
they
present
hem
in
her
thought
as
they
were
before
our
lordes
face
in
a
bodely
lyckenes
.
&
ymagyne
a
wonderful
lyght
there
our
lorde
Ihesu
is
/
and
thenne
they
reuerence
hym
&
worshyp
hym
&
drede
hym
/
&
fully
put
hem
in
his
mercy
for
to
do
with
hem
what
he
wol
/
Also
whan
they
wol
loue
god
they
beholde
hym
worshyp
hym
&
dre●e
hym
as
a
man
.
not
yet
as
god
in
man
eyther
in
hys
passyon
or
in
some
other
thyng
of
his
manhede
and
in
y●
beholdinge
they
fele
her
hertes
moche
stired
to
that
loue
of
god
/
This
manere
of
worchynge
is
good
&
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
our
lorde
Ihesu
are
two
kyndes
.
the
manhede
.
and
the
godhede
/
Thenne
ryght
as
the
godhede
is
more
souereyne
and
more
worthy
than
is
the
manhede
/
Ryght
so
the
ghostly
beholdynge
of
the
godhede
in
Ihesu
man
is
more
worthyer
.
and
more
ghost
stlyer
.
and
more
medeful
than
ne
beholdyng
of
the
manhede
alone
/
whether
he
beholde
the
manhede
as
dedly
or
as
gloryfyed
/
And
ryght
so
by
the
same
skyl
the
loue
y●
a
soule
felyth
in
thynkyng
and
beholdynge
of
the
godhede
in
man
whan
it
is
gracyously
shewed
is
worthyer
ghostlyer
&
more
medeful
than
the
feruour
of
deuocyon
that
the
soule
feleth
by
ymagin̄acyon
oonly
of
the
man
:
hede
shewe
it
neuer
somoche
outwarde
/
For
in
rewarde
of
that
this
is
but
manly
/
for
our
lorde
sheweth
hym
not
in
ymaginacion
as
he
is
.
ne
that
he
is
/
for
the
soule
myght
not
that
tyme
for
freelte
of
the
flesshhede
suffre
it
soo
/
Neuerthels
vnto
suche
soules
that
can
not
thynke
of
the
godhede
ghostly
that
they
sholde
not
erre
in
her
deuocyon
.
but
that
they
sholde
be
comforted
&
strengthed
thrugh
some
maner
Inwarde
beholdynge
of
Ihu
for
to
forsake
synne
and
the
loue
of
the
worlde
.
therfore
oure
lorde
Ihesu
tempreth
his
vnseable
lighte
of
his
godhede
and
clotheth
it
vnder
bodile
lykenes
of
his
manhede
.
and
she
wyth
it
vnto
the
Inner
eye
of
a
soule
.
and
fedeth
it
wyth
the
loue
of
his
precyous
flesshe
ghostly
/
The
whiche
loue
is
of
soo
grete
myghte
that
it
sleeth
all
wycked
loue
in
the
soule
and
strengthe
it
for
to
suffre
bodyly
penaunce
and
other
bodyly
dysease
in
tyme
of
nede
/
for
loue
of
Ihesu
/
And
this
is
the
shadowyng
of
our
lorde
Ihesu
ouer
a
chosen
soule
.
in
the
whiche
shadowyng
the
soule
is
kepte
fro
brennyng
of
worldly
loue
.
For
ryght
as
a
shadowe
is
made
of
a
lyght
&
of
a
bodi
:
ryght
so
this
ghostly
shadow
is
made
of
the
blessed
vnseable
lyght
of
the
godhede
&
of
the
manhede
ooned
therto
shewed
to
a
deuout
soule
/
of
the
whiche
shadowe
the
prophete
sayth
thus
/
Sp̄s
ante
faciem
nostram
xp̄s
dns
sub
vmbra
eius
viuemus
inter
gentes
/
Our
lorde
cryst
before
our
face
as
a
spyrite
vnder
his
shadowe
we
shal
lyue
amonge
folke
/
That
is
our
lorde
Ihesu
in
his
godhede
is
a
spyryte
that
maye
not
be
seen
of
vs
lyuyng
in
flesshe
as
he
is
in
his
blessed
lyght
.
therfore
we
shal
lyue
vnder
the
shadow
of
his
manhede
as
long
as
we
are
here
But
though
this
besooth
that
this
loue
in
ymaginacyon
be
good
/
Neuertheles
a
soule
sholde
desyre
for
to
haue
ghostly
loue
in
vnderstondyng
of
the
godhede
.
for
that
is
the
ende
&
the
ful
blysse
of
the
soule
/
and
al
bodely
beholdynges
are
but
meanes
ledynge
a
soule
to
it
/
I
say
not
that
we
sholde
refuse
the
manhede
of
Ihesu
and
departe
god
fro
man
.
but
thou
shalt
in
Ihesu
man
beholde
drede
.
wonder
.
&
loue
ghostly
the
godhede
.
And
so
shalt
thou
without
departyng
loue
god
in
man
.
and
both
god
&
man
ghostly
&
not
flesshly
/
Thus
taught
our
lorde
mary
mawdeleyne
that
sholde
be
contemplatyfe
.
¶
How
this
maner
of
spekynge
of
refourmyng
in
felinge
of
a
soule
shal
be
take
And
on
what
wyse
it
is
refourmed
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
refourmynge
to
the
hygher
refourmyng
that
is
in
felynge
.
Not
in
that
entent
that
I
wolde
bi
thyse
wordes
sette
goddis
worchyng
vnder
a
lawe
of
my
spekinge
.
As
for
to
saye
thus
worcheth
god
in
a
soule
and
none
other
wyse
/
Nay
I
meane
not
soo
/
But
I
saye
after
my
symple
felinge
that
oure
lorde
worcheth
thus
in
some
creatures
as
I
hope
/
And
I
hope
well
that
he
worcheth
other
wyse
also
that
passyth
my
witte
and
my
felinge
/
Neuertheles
whether
he
worche
thus
of
other
wyse
by
sundry
meanes
in
lenger
tyme
or
shorter
tyme
/
wyth
moche
traueyle
or
lityl
traueyle
/
yf
all
come
to
one
ende
.
that
is
to
the
perfyte
loue
of
hym
/
thenne
it
is
good
ynoughe
/
For
yf
he
wol
yeue
one
soule
on
one
daye
the
full
grace
of
contemplacyon
and
with
oute
ony
traueyle
as
he
well
maye
/
as
good
is
that
to
that
soule
as
yf
he
had
be
examined
pynyd
mortyfyed
and
purifyed
twenty
wynter
/
And
therfore
vpon
this
maner
wise
take
in
my
sayenge
as
I
haue
sayd
.
and
namly
as
I
thynke
to
saye
/
For
now
by
the
grace
of
our
lorde
Ihesu
shall
I
speke
a
lytyll
as
me
thynketh
more
openly
of
refourmyng
in
felynge
what
it
is
and
how
it
is
made
.
and
whyche
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
seculo
sed
reformamini
in
nouitate
sensus
vestri
/
That
is
:
¶
How
god
openeth
the
Inner
eye
of
the
soule
to
see
hym
not
al
at
ones
but
by
dyuerse
tymes
/
And
of
thre
maner
of
refourmynge
of
a
soule
by
ensample
.
Capitulum
.
xxxii
A
Soule
that
is
called
fro
the
loue
of
worlde
&
after
that
is
ryghted
&
assayed
.
mortifyed
&
puryfyed
as
I
haue
before
sayd
:
our
lorde
Ihu
of
his
mercyful
goodnes
refourmyth
it
in
felyng
whan
he
wouchyth
saaf
He
openeth
the
Inner
eye
of
the
soule
whan
he
lyghtneth
the
reasn̄
thrugh
towychynge
and
shinynge
of
his
blessyd
lyght
for
to
se
hym
and
knowe
hym
.
not
al
fully
at
ones
but
lityll
and
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
oonly
in
the
blysse
of
heuen
But
he
seeth
hym
.
that
he
is
an
vnchaungable
beynge
/
a
souereyne
myght
:
souereyne
sothfastenes
:
souereyne
goodnes
:
a
blessed
lyf
:
an
endles
blysse
/
This
seeth
the
soule
and
moche
more
that
comyth
wyth
al
not
blyndly
and
nakydly
&
vnsauourly
as
doth
a
clerke
that
seeth
hym
by
his
clergye
only
thorugh
myght
of
his
naked
reason
but
he
seeth
hym
in
vnderstondynge
that
is
comforted
&
lyghted
by
the
yefte
of
the
holy
ghost
with
a
wonderful
reuerence
and
a
preuy
brennyng
loue
.
and
wyth
ghostly
sauour
&
heuenly
delyte
more
clerly
&
more
fully
than
it
maye
be
wryten
or
sayd
/
This
syghte
though
it
be
but
shortly
&
lytyl
is
so
worthy
&
so
myghty
that
it
draweth
and
rauyssheth
al
the
affeccion
of
the
soule
fro
beholding
&
the
mynde
of
al
erthly
thynge
therto
for
to
reste
therin
euermore
yf
it
myghte
/
And
of
this
manere
of
syghte
&
knowynge
the
soule
groundeth
al
his
worchyng
inwarde
in
al
the
affeccions
/
For
thenne
it
dredeth
god
in
man
as
sothfastnesse
wondreth
hym
as
myghte
/
loueth
hym
as
goodnes
/
This
syghte
and
this
goodnes
and
this
knowynge
of
Ihesu
with
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
ful
knowynge
of
Ihu
wyih
the
blessed
loue
that
comith
onte
of
it
that
shal
be
in
heuen
/
For
then
shal
we
se
hym
not
oonly
that
he
is
but
as
he
is
/
As
saynt
Iohn
sayth
/
Tunc
videbimus
eum
sicut
est
/
That
is
:
¶
Howe
Ihu
is
heuen
to
the
soule
.
And
why
he
is
called
fyre
/
Caplm.
xxxiii
.
WHat
is
heuen
to
a
resonable
soule
/
Sothly
noughte
elles
but
Ihesu
god
/
For
yf
that
be
heuen
only
that
is
aboue
al
thyng
/
then
ne
is
god
onely
heuen
to
mannes
soule
for
he
is
onely
aboue
the
kinde
of
a
soule
/
thenne
yf
a
soule
may
thorugh
grace
haue
knowynge
of
the
blessed
kynde
of
Ihesu
sothly
he
seeth
heuen
for
he
seeth
god
/
Therfore
there
are
many
men
that
erren
in
vnderstondynge
of
some
wordes
that
are
sayd
of
god
/
for
they
vnderstonde
them
not
gostly
/
Holy
wrytynge
sayth
that
a
soule
that
woll
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
settyne
&
worthynes
of
a
bodely
place
/
But
it
is
nat
soo
gostly
.
For
a
soule
is
aboue
al
bodily
thynge
that
by
settynge
of
stede
:
but
by
subtyltee
&
worthynes
of
kynde
/
Right
soo
on
the
selfe
wise
god
is
aboue
all
bodily
&
gostly
creatures
not
by
settynge
of
stede
but
by
subtyltee
&
worthynes
of
his
vnchangeable
blessyd
kynde
.
And
therfore
he
that
wol
wisely
see
he
god
&
fynde
hym
he
shall
not
renne
out
with
his
thought
as
he
wolde
clyme
aboue
the
sonne
&
parte
the
firmament
and
ymagyn
that
mageste
as
it
were
of
an
hundred
sonnes
/
he
shall
rather
drawe
downe
the
sonne
&
al
the
fyrmament
and
forget
it
.
and
caste
it
beneth
hym
there
he
is
.
and
sett
all
and
all
bodily
thinge
also
at
nought
/
And
thynke
thenne
yf
he
can
ghostly
both
of
him selfe
and
of
god
also
/
And
yf
he
doo
thus
:
thenne
seeth
the
soule
aboue
it selfe
/
thenne
seeth
it
in
to
heuen
.
Upon
this
self
maner
shall
this
worde
within
be
vnderstond
/
It
is
comynly
sayd
that
a
soule
shall
see
our
lord
within
all
thynge
and
within
itselfe
/
Soth
it
is
that
our
lorde
is
within
all
creatures
/
but
not
on
that
maner
that
a
kernell
is
hyd
wythin
the
shell
of
a
nutte
.
or
as
a
lytyll
bodily
thynge
is
holdon
within
a nother
moche
/
but
he
is
within
all
creatures
as
holdynge
and
kepynge
hem
in
her
beynge
thrugh
subtyltee
and
myghte
of
his
owne
blessed
kynde
&
clennes
vnseable
/
For
right
as
a
thynge
that
is
moost
precyous
and
moost
clene
is
layed
nerest
/
Right
soo
by
that
lyknes
it
is
sayde
that
the
kynde
of
god
that
is
moost
precyous
moost
clene
&
moost
goodly
ferrest
fro
bodily
hede
is
hydde
within
al
thynges
/
And
therfore
he
that
woll
seke
god
wythin
he
shall
forgete
fyrste
all
bodily
thynges
for
all
that
is
with
out
.
and
his
owne
body
/
and
he
shall
forgete
thinkynge
of
his
owne
soule
.
and
thynke
on
the
vnmade
kynde
.
that
is
Ihesu
that
made
hym
:
quiknith
hym
.
holdith
hym
and
yeueth
hym
reason
&
mynde
and
loue
the
whiche
is
within
hym
thrugh
his
myghte
and
souereyne
subtylte
/
Upon
this
maner
shall
the
soule
doo
whan
grace
towchyth
it
.
or
elles
it
woll
but
lytell
auayle
to
se●he
Ihesu
.
And
to
fynde
hym
wythin
it self
and
wythin
al
creatures
as
me
thinkyth
/
Also
it
is
sayd
in
holy
wryte
that
god
is
lyghte
/
Soo
sayth
saynt
Iohn
.
¶
Of
two
maner
of
loue
refourmed
&
vnfourmed
what
it
meanith
/
And
how
we
be
beholde
to
loue
Ihesu
moche
for
our
makynge
/
but
more
for
our
ayen
byeng
/
but
althermooste
for
our
sauyng
thrugh
the
yeftes
of
his
loue
.
Caplm.
xxxiiii
.
BUt
nowe
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
thynge
of
this
sighte
that
a
soule
sholde
coueyte
this
/
Unto
this
maye
I
saye
thus
/
that
the
syght
of
Ihesu
is
full
blysse
of
a
soule
:
and
that
is
oonly
for
the
lyght
but
it
is
also
for
the
blyssed
loue
that
comith
out
of
that
syght
/
Neuertheles
for
loue
comyth
out
of
knowynge
&
not
knowynge
out
of
loue
/
therfore
it
is
sayd
that
in
knowynge
&
in
syght
pryncipally
of
god
with
loue
is
the
blysse
of
a
soule
and
the
more
he
is
knowen
the
better
he
is
loued
.
But
for
asmoche
as
to
this
knowyng
or
to
this
●oue
that
comith
of
it
.
may
not
the
soule
come
without
●oue
/
therfore
sayd
I
that
thou
sholdest
coueyte
loue
/
●or
loue
is
cause
why
a
soule
comyth
to
this
knowyng
●nd
to
this
loue
that
comith
of
it
/
And
on
what
man̄●hat
is
I
shall
telle
the
more
openly
.
Holy
wryters
sayē●
soth
it
is
that
ther
is
two
maner
of
gostly
loue
/
One
●s
called
fourmed
.
a nother
is
called
vnfourmed
/
¶
Loue
vnfourmed
is
god
hym self
the
thirde
perso●e
in
trynyte
that
is
the
holy
gost
/
He
is
loue
vnfour●ed
&
vnmade
as
saint
Io.
sayth
/
Deus
dileccō
est
/
God
●s
loue
:
¶
This
was
a
ryght
fayre
yefte
and
a
ryght
grete
token
of
loue
/
But
what
tyme
he
gyueth
hymselfe
in
his
godhege
ghostly
to
our
soules
for
our
saluacion
/
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
myght
he
not
yeue
vs
/
Ne
lesse
myghte
not
suffyce
to
vs
/
¶
And
for
this
skylle
it
is
sayd
that
the
ryghtynge
of
a
synfull
soule
thorugh
foryeuenesse
of
synnes
is
are●ted
and
appropered
pryncypally
to
the
worchynge
of
the
holy
ghoste
/
For
the
holy
ghost
is
loue
/
And
in
the
ryghtynge
of
a
soule
our
lorde
Ihesu
sheweth
to
a
soule
moost
of
his
loue
/
For
he
doth
awaye
all
synne
and
●onyth
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
makynge
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
wysdome
and
not
thrugh
strenghte
/
But
the
ryghtynge
and
the
full
sauynge
of
a
soule
by
foryeuenesse
of
synnes
is
approprede
to
the
thyrde
persone
that
is
the
holy
ghoste
/
For
therin
sheweth
Ihesu
mooste
loue
vnto
mannes
soule
/
And
for
that
chynge
shall
he
be
mooste
loued
of
vs
ayen
/
His
makynge
is
comen
to
vs
and
to
all
vnresonable
creatures
/
For
as
he
made
vs
of
noughte
▪
soo
made
he
hem
And
therfore
is
this
werke
greteste
of
myghte
.
but
not
mooste
of
loue
/
Also
the
byenge
is
comen
to
vs
and
to
all
resonable
soules
/
as
to
Iewes
and
saracyns
and
to
fals
crysten
men
/
For
he
deyed
for
all
soules
ylyke
/
and
bought
hem
.
yf
they
woll
haue
the
perfyte
loue
of
it
/
&
also
it
suffyceth
for
the
bienge
of
al
though
it
be
so
that
al
haue
it
not
/
And
this
werke
was
most
of
wysdome
not
most
of
loue
/
But
the
ryghtynge
and
the
halowynge
of
our
soules
thrugh
the
yefte
of
the
holy
ghost
.
that
is
oonly
in
that
worchynge
of
loue
.
And
that
is
not
comen
to
all
but
it
is
a
specyall
gyfte
oonly
to
them
whiche
be
chosen
soules
/
And
sothly
that
is
mooste
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
&
the
holy
gost
This
loue
vnformed
whan
it
is
yeuen
to
vs
it
wor●heth
in
our
soule
all
the
gode
is
&
all
the
longeth
to
godenes
/
This
loue
loueth
vs
or
that
we
loue
hym
for
it
clenseth
vs
fyrst
of
our
synnes
:
and
maketh
vs
for
to
loue
hym
.
&
maketh
our
wyll
stronge
for
to
ayenstond
all
synnes
/
and
styreth
vs
for
to
assaye
our self
thrugh
dyuers
exercyse
both
bodily
&
gostly
in
all
vertues
/
It
stireth
vs
also
for
to
forsake
the
synne
and
flesshly
affeccions
and
worldly
dredes
/
It
kepeth
vs
fro
malycyous
temptacions
of
the
fende
.
and
dryueth
vs
out
fro
besynes
&
vanyte
of
the
worlde
.
and
fro
conuersacion
of
worldly
louers
/
All
this
dooth
the
loue
of
god
vnformed
whan
he
yeueth
hymself
to
vs
/
we
do
right
nought
but
suffre
hym
and
assente
to
him
.
for
that
is
the
moost
that
we
doo
that
we
assente
wylfully
to
his
gracyous
worchynge
in
vs
/
and
yet
is
not
that
wyl
of
vs
but
of
his
makynge
.
so
that
me
thynketh
that
he
dooth
in
v●
all
that
is
well
done
.
&
yet
see
we
it
not
/
And
not
oonly
dooth
he
thus
.
but
after
this
loue
dooth
more
.
for
he
openeth
the
eye
of
the
soule
.
and
shewith
to
the
soule
that
syght
of
Ihesu
wonderfully
.
and
the
k●owynge
of
him
as
the
soule
maye
suffre
it
thus
by
lytyll
and
by
lytyll
.
and
by
that
syghte
he
rauyssheth
all
the
affeccion
of
the
soule
to
hym
&
thenne
begynneth
the
soule
for
to
knowe
hym
ghostly
and
brynnyngly
for
to
loue
hym
/
Thī●ne
seeth
the
soule
somwhat
of
the
kynde
of
the
blessed
godhede
of
Ihesu
howe
that
he
is
all
and
that
he
worcheth
all
.
and
that
all
gode
dedes
the
whiche
are
done
and
gode
thouhtes
are
oonly
of
hym
for
he
is
all
seuereyn
myght
&
all
souerein
sothfastnes
&
al
souerein
godnes
/
&
therfore
euery
gode
dede
is
don
of
him
&
by
him
&
he
shal
oonly
haue
the
worship
&
the
thanke
for
all
good
dedes
and
noo
thynge
but
he
/
For
though
wretched
men
stele
his
worchypp
here
for
a
whyle
/
Neuerthelesse
att
the
laste
ende
shall
sothfastnesse
shewe
well
that
Ihesu
dyde
alle
.
And
man
dyde
ryght
uoughte
of
hym selfe
/
And
thenne
shall
theues
of
goddes
that
are
not
acorded
wyth
hym
here
in
this
lyfe
for
her
trespaas
be
demyd
to
deth
&
Ihu
shal
be
fully
worshipped
&
thanked
of
al
blessed
creatures
for
his
worchynge
/
This
loue
is
not
elles
but
Ihesu
hymself
that
for
loue
worcheth
al
this
in
mannes
soule
.
and
refourmeth
it
in
felynge
to
his
lykenes
as
I
haue
before
sayd
and
somwhat
as
I
shall
saye
/
This
loue
bryngeth
in
to
the
soule
the
full
hede
of
all
vertues
and
makyth
al
clene
and
true
soft
and
easy
.
and
torneth
him
al
in
to
loue
and
in
to
likynge
/
And
on
what
maner
wyse
he
dooth
that
:
I
shall
telle
the
a
lytyll
after
warde
/
This
loue
drawyth
the
soule
fro
vayne
beholdynge
of
worldly
thynges
in
to
contemplacyon
of
ghostly
creatures
and
of
goddis
pryuites
/
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
affeccions
that
ben
styred
by
grace
and
by
reason
/
And
how
some
louen
Ihesu
more
rest
fully
by
ghostly
affeccyons
oonly
styred
Inwarde
thrugh
specyally
grace
of
the
holy
ghost
.
Capitulum
xxxv
.
THenne
maye
I
saye
that
he
that
most
ha●h
of
this
loue
here
in
this
lyfe
most
pleseth
god
.
and
most
clere
sighte
shal
haue
of
hym
/
and
moost
fully
loue
hym
in
the
blysse
of
heuen
/
for
he
hath
the
most
yeft
of
loue
here
in
erth
/
This
loue
may
not
be
had
by
a
mannes
owne
traueyle
as
some
wene
/
It
is
freely
had
of
the
gracyous
yefte
of
Ihesu
after
moche
bodyly
and
ghostly
traueyle
goyng
before
For
there
are
some
louers
of
god
that
maken
hymself
to
loue
god
as
it
were
by
her
owne
myght
/
for
they
streyne
hemself
thrugh
grete
vyolence
and
panten
so
strongly
that
they
brast
in
to
bodily
feruours
as
they
wolde
drawe
downe
god
fro
heuen
to
hem
/
And
they
sayen
in
her
hertes
and
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
&
moche
grace
/
And
soth
it
is
me
thynketh
this
worchynge
is
gode
and
medfully
yf
it
be
well
tempred
wyth
mekenes
&
with
dyscrecion
/
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
beholding
of
Ihu
as
I
meane
or
elles
yf
be
haue
it
not
yet
/
but
wolde
haue
it
.
he
is
not
besy
for
to
strayne
hymself
ouer
his
myghte
as
it
were
by
bodyly
strength
for
to
haue
it
by
bodyly
feruours
:
and
soo
for
to
fele
the
loue
of
god
but
hym
thynketh
that
he
is
ryght
nought
.
and
that
he
can
doo
ryght
noughte
of
hymselfe
.
but
as
it
were
a
dede
thyng
oonly
hangyng
&
borne
vp
by
the
mercy
of
god
/
He
seeth
well
that
Ihu
is
al
and
dooth
all
.
and
therfore
asketh
he
noughte
elles
but
the
yefte
of
loue
/
Horly
them
that
the
soule
seth
that
his
owne
loue
is
noughte
therfore
it
wolde
haue
his
loue
for
that
is
ynough
/
Therfore
praieth
he
and
that
desireth
he
that
the
loue
of
god
wolde
towche
hym
with
his
blessed
lyghte
that
he
myghte
see
a
lytyll
of
hym
by
his
gracyous
presence
:
for
then
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
nough●yth
itself
thorugh
grace
by
syght
of
his
sothfastnes
some
tyme
wythoute
ony
feruour
outwarde
shewed
.
and
the
lesse
that
it
thynkith
that
it
loueth
or
seeth
god
.
the
nerer
it
nygheth
for
to
precyu●e
the
yefte
of
the
blessed
loue
/
For
then
is
loue
mayster
&
worcheth
in
the
sowle
:
and
maketh
it
forgete
itselfe
.
and
for
to
se
&
beholde
only
how
loue
doth
/
And
then
is
the
soule
more
suffrynge
than
doyng
.
and
that
is
clene
loue
/
Thus
saynt
poul
meaned
whan
he
sayd
thus
.
¶
That
the
yefte
of
loue
amonge
al
other
yeftes
of
Ihu
is
worthyest
&
moost
profytable
/
And
how
Ihu
doth
al
that
is
weldone
in
his
louers
only
for
loue
.
And
how
loue
makyth
the
vsynge
of
al
vertues
&
all
good
dedes
lyght
and
easy
/
Caplm
xxxvi
ASke
thou
then
of
god
no
thyng
but
this
yeft
of
loue
that
is
the
holy
ghost
/
For
among
al
the
yeftes
the
our
lorde
yeueth
there
is
none
so
good
ne
so
profytable
.
so
worthy
ne
so
excellent
as
this
is
/
For
there
is
no
yefte
of
god
that
is
bothe
the
yeuer
and
the
yefte
but
this
yefte
of
loue
/
And
therfore
it
is
the
best
and
the
worthyest
/
The
yefte
of
prophecye
the
yeftes
of
myracles
worchyng
.
the
yefte
of
the
grete
knowyng
and
counselynge
.
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
al
thise
yeftes
as
hath
a
chosen
soule
/
And
therfore
al
thise
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
may
no
soule
haue
&
be
dampned
wyth
al
/
For
that
yefte
saueth
it
only
fro
dampnacyon
.
&
makyth
it
goddis
sone
perceyuer
of
heuenly
heritage
/
And
that
loue
as
I
haue
before
sayd
is
not
the
affeccyon
of
loue
that
is
formed
in
a
soule
:
but
it
is
the
holy
ghoste
hymselfe
that
is
loue
vnfourmed
that
saueth
a
sowle
/
For
he
yeueth
hymself
to
a
soule
fyrst
or
the
soule
louith
hym
/
and
he
fourmeth
the
affeccyon
in
the
soule
:
&
maketh
the
soule
for
to
loue
hym
oonly
for
hymself
/
And
not
only
that
:
but
also
bi
this
yefte
the
soule
loueth
itself
&
al
his
euencrysten
as
itself
only
for
god
/
and
this
is
the
yefte
of
loue
that
makith
shedinge
atwyx
chosen
soules
&
reproued
/
And
this
yefte
makyth
fully
pees
atwyxe
god
&
a
soule
.
and
only
al
blessed
creatures
holy
in
god
for
it
makyth
Ihu
for
to
loue
vs
&
vs
hym
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
wyse
it
shall
open
&
lyghten
the
reason
of
thy
soule
for
to
see
sothfastnes
that
is
god
&
ghostly
thynges
/
And
it
shal
styre
thyn
affeccyon
holy
for
to
see
sothfastnes
that
is
god
&
ghostly
thinges
/
And
it
shal
styre
thyn
affeccion
holy
&
fully
for
to
loue
hym
/
&
it
shall
worche
in
thy
soule
oonly
as
he
wol
.
&
thou
shalt
beholde
Ihu
reuerently
with
softnes
of
loue
&
see
how
he
doth
.
Thus
byddeth
he
by
his
prophete
that
we
sholde
do
sayenge
thus
/
Uacate
et
videte
qm
ego
sūdeus
/
Cease
ye
&
seeth
the
I
am
god
/
That
is
.
ye
y●
are
refourmed
in
felynge
&
haue
your
Inner
eye
opened
in
to
syght
of
ghostly
thynges
cease
ye
some
tyme
of
outwarde
worchyng
&
see
that
I
am
god
/
That
is
:
See
only
how
I
Ihu
god
&
man
do
/
Beholde
you
me
for
I
do
al
/
I
am
loue
:
&
for
loue
I
do
al
that
I
do
:
&
ye
do
nought
/
And
that
this
is
sooth
I
shall
shewe
you
/
For
there
is
no
gode
dede
doon
by
you
:
ne
good
thought
felte
in
you
:
but
yf
it
be
done
thrugh
me
/
That
is
.
Thrugh
myght
&
wysdome
.
&
loue
my
gho●ly
.
wyttely
&
louely
/
Elles
it
is
noo
good
dede
/
But
now
is
it
soth
y●
I
Ihu
am
bothe
myght
&
wysdome
and
blessed
loue
&
ye
nought
:
for
I
am
god
/
Then
mowe
ye
wel●e
that
I
do
al
your
good
dedes
/
And
al
gode
though
see
:
and
al
your
good
loues
in
you
:
and
ye
do
ryght
nought
/
And
yet
neuertheles
ben
al
thyse
good
dedes
called
yours
/
Not
for
ye
worthe
hem
pryncypally
.
but
for
I
yeue
hem
to
you
for
loue
that
I
haue
to
you
/
And
therfore
sythen
I
y●
am
Ihesu
and
for
loue
dooth
al
this
.
cease
then
ye
of
the
beholdynge
of
yourselfe
:
and
sette
yourselfe
at
nought
&
loke
on
me
.
&
see
that
I
am
god
for
I
do
al
this
This
is
somwhat
of
the
meanyng
of
the
verse
of
dauyd
before
sayd
/
See
then
&
beholde
what
loue
wercheth
in
a
chosen
soule
that
he
refourmeth
in
felynge
to
his
lykenes
whan
the
reason
slyghtned
a
lytyl
to
the
ghostly
knowynge
of
Ihu
.
and
to
the
felynge
of
his
loue
/
Then
bryngeth
loue
in
to
the
soule
the
full
hede
of
vertues
.
and
torneth
h●m
al
into
softnes
&
in
to
lykynge
as
it
were
with
out
worchynge
of
the
soule
:
for
the
soule
stryueth
not
moche
for
the
getynge
of
hem
as
it
dyde
before
.
but
it
hathe
hem
easely
and
felyth
hem
restfully
oonly
thorughe
the
yefte
of
loue
that
is
the
holy
ghost
/
And
that
is
a
wel
grete
comforte
and
gladnes
vnspekable
whan
it
felyth
sodenly
and
wote
neuer
how
the
vertue
of
mekenesse
and
pacyence
soberte
and
sadnesse
chastyte
and
clennes
louered
to
hys
euen
crysten
.
and
al
other
vertues
the
whiche
we●e
to
hym
sometyme
traueylous
paynful
&
harde
for
to
kepe
are
now
torned
into
softnes
&
lykyng
and
in
to
wonderful
lyghtnes
:
so
ferforthe
that
hym
thynkith
no
maystrine
no
hardnes
for
to
kepe
euery
vertue
but
it
is
most
lykyng
to
hym
for
to
kepe
it
:
&
al
this
makyth
loue
¶
Other
men
that
stonden
in
the
comoetee
of
charyte
and
arne
not
yet
so
ferforthe
in
grace
.
But
worche
vnder
the
byddynge
of
reason
they
stryuen
and
fyghten
al
daye
ayenste
synnes
for
the
getynge
of
vertues
:
and
sometyme
they
ben
aboue
and
somtyme
bynethe
as
wrast
lees
are
/
Thyse
men
done
ful
well
/
They
haue
vertues
in
reason
and
wyl
.
not
in
sauour
ne
in
lone
:
for
they
fyghten
wyth
hemselfe
as
it
were
by
her
owne
myght
for
hem
/
And
therfore
may
they
not
haue
full
rest
ne
fully
the
hyer
honde
/
Neuerthelesse
they
shal
haue
moche
mede
:
but
they
are
not
yet
m●ke
ynough
/
They
haue
not
yet
putte
hemselfe
al
fully
in
goddys
honde
:
for
they
see
him
not
yet
/
But
a
soule
that
hath
ghostly
sighte
of
Ihesu
takethe
noo
grete
kepe
of
stryuynge
for
vertues
for
that
tyme
/
He
is
not
besy
abowte
hem
specially
but
he
setteth
all
his
besynesse
for
to
kepe
that
syghte
and
that
beholdyng
of
Ihesu
that
it
hath
for
to
holde
the
mynde
stably
therto
/
And
bynde
the
loue
oonly
to
it
that
it
fall
not
therfro
:
and
forgete
all
other
thynges
asmoche
as
it
maye
/
And
whanne
it
dooth
thus
thenne
is
Ihesu
sothfastly
mayster
ayen
all
synnes
/
And
bishado
wyth
it
wyth
hys
blessed
presence
and
getyth
it
all
vertues
/
And
the
soule
is
so
comforted
&
so
borne
vp
with
the
softe
felynge
of
loue
that
it
hath
of
the
syghte
of
Ihu
that
it
feleth
noo
grete
dysease
outwarde
/
And
thus
sleeth
loue
generally
alsynnes
in
a
soule
:
&
reformeth
it
in
the
newe
felynges
of
vertues
/
¶
How
loue
thrugh
gracyous
beholdyng
of
Ihu
sleeth
al
styrynges
of
pryde
:
&
maketh
y●
soule
for
to
lese
sauour
&
delyte
in
al
erthly
worshyp
/
Caplm
xxxvii
.
NEuertheles
how
loue
sleeth
synnes
&
refourme
:
th
vertues
in
a
soule
more
specyally
shal
I
saye
&
fyrst
of
pryde
&
of
meknes
that
it
contrary
vertue
therto
/
Thou
shalt
vnderstonde
that
there
is
two
maner
of
mekenes
/
One
is
had
by
worchyng
of
reason
/
Another
is
felte
of
the
specyal
yeft
of
loue
/
Bothe
are
of
loue
.
but
that
one
loue
worcheth
by
reason
of
the
soule
.
but
that
other
he
worcheth
by
hymself
/
The
fyrst
is
vnperfyte
.
the
other
is
perfyte
/
The
fyrste
mekenes
that
a
man
feleth
of
beholdyng
of
his
owne
synnes
and
of
his
owne
wretchidnes
thrugh
the
whiche
beholdyng
he
thynketh
hym selfe
vnworthy
for
to
haue
ony
yefte
of
grace
or
ony
mede
of
god
.
But
hym
thynketh
it
ynoughe
that
he
wolde
of
his
grete
mercy
graunt
hym
foryeuenesse
of
his
synnes
/
And
also
he
thynketh
hym
by
cause
of
his
owne
sinnes
that
he
is
worse
than
the
moste
synner
that
lyueth
/
and
that
euery
man
doth
better
than
he
/
and
so
by
suche
beholdynge
thresteth
he
hymselfe
downe
in
his
thoughte
vnder
al
men
/
And
he
is
besy
for
to
ayenstonde
the
styrynge
of
pryde
asmoche
as
he
maye
bothe
bodyly
pryde
&
ghostly
.
and
dyspiseth
hymself
so
that
he
assenteth
not
to
the
felynges
of
pryde
/
And
yf
his
herte
be
taken
somtyme
with
it
that
it
be
de●oyled
with
vayne
Ioye
of
worshyp
or
of
cunnyng
or
of
praysyng
or
of
ony
other
thynge
/
as
sone
as
he
maye
perceyue
it
he
is
euyl
payd
wyth
hymself
&
hath
sorowe
for
it
in
hert
&
asketh
foryeuenes
of
it
of
god
.
&
she
wyth
hym
to
his
confessour
.
&
accuseth
hymself
mekely
.
&
receyueth
his
penaunce
/
This
is
good
meknes
.
but
it
is
not
yet
perfyte
mekenes
for
it
is
of
soules
y●
are
begynnynge
&
profytyng
in
grace
caused
of
beholdynge
of
synnes
/
Loue
worchyth
this
meknes
by
reason
of
the
soule
/
Perfyte
mekenes
a
soule
feleth
of
the
syghte
&
the
ghostly
knowyng
of
Ihu
/
For
whan
the
holy
ghost
lyghtneth
the
reason
in
to
the
syght
of
soth
fastnes
how
Ihu
is
al
&
that
he
doth
al
/
the
soule
hath
so
grete
loue
&
so
grete
Ioye
in
that
ghostly
syght
/
for
it
is
so
soth
faste
that
it
foryeteth
itself
.
&
fully
leneth
to
Ihu
with
all
the
loue
that
it
hath
for
to
beholde
hym
/
It
takith
no
kepe
of
no
vnworthynes
of
itselfe
ne
of
synnes
afore
done
/
but
setteth
at
nought
itself
with
al
the
synnes
&
al
the
gode
dedes
that
euer
it
dyde
.
as
yf
there
were
no
thyng
but
Ihu
Thus
meke
dauyd
was
whan
he
sayd
thus
/
Et
sebstācia
mea
tanqm̄
nichilum
ann
te
/
That
is
:
¶
How
loue
sleeth
al
styrynges
of
wrathe
&
enuye
softly
&
refourmeth
in
the
soule
the
vertues
of
pees
&
pac●ce
&
of
perfyte
charyte
to
his
euen
crysten
as
he
dyde
specyally
in
the
appostles
.
Caplm
xxxviii
LOue
worcheth
wysely
&
softly
in
a
soule
there
he
wol
for
he
sleeth
myghtyly
yre
&
enuye
and
al
passyons
of
angrynes
&
malencoly
in
it
.
and
bryngeth
in
to
the
soule
vertues
of
pacyence
&
myldenes
peasybilyte
and
louered
to
his
euencrysten
/
It
is
ful
harde
&
a
grete
maystry
to
a
man
that
stondeth
oonly
in
worchynge
of
his
owne
reason
for
to
kepe
pacyence
holy
reest
&
softnes
in
herte
&
charyte
to
his
euen
crysten
if
they
dysease
hym
vnskylfully
and
done
hym
wrong
that
he
ne
shal
somwhat
do
ayen
to
hem
thorugh
styrynge
of
yre
or
of
malencolye
eyther
in
spekynge
or
in
worchyng
or
bothe
/
And
neuertheles
though
a
man
be
styred
&
trowbled
●u
hymself
and
made
vnrestful
.
be
so
that
it
be
not
to
moch●
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
&
nakydly
.
for
as
moche
as
he
wolde
haue
it
and
traueyleth
besyly
in
refreynynge
of
his
vnskylful
passyons
that
he
myght
hane
it
/
and
also
is
sory
that
he
hath
it
not
as
he
sholde
/
But
to
a
true
louer
of
Ihesu
it
is
noo
grete
maystry
for
to
suffre
al
●his
/
For
why
loue
fyghteth
for
hym
&
sleeth
wonder
softly
suche
styrynges
of
wrathe
&
of
malencoly
.
and
makyth
his
soule
so
easely
and
so
peasyble
so
sufferynge
and
so
goodly
thorugh
the
ghostly
syght
of
Ihu
wyth
the
felyng
of
his
blessed
loue
the
though
he
be
dyspysed
&
repreued
of
other
men
:
or
take
wrong
or
harme
shame
or
vylany
he
chargeth
it
he
is
not
moche
styred
ayenste
hym
/
He
wol
not
be
angred
ne
styred
ayenst
hym
.
for
yf
he
were
moche
styred
he
sholde
forbere
the
comforte
that
he
felythe
within
his
soule
.
but
the
wol
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
wel
leuer
forgete
it
.
for
hym
thynkyth
it
moost
easy
to
hym
/
And
loue
doth
al
this
.
for
loue
openyth
the
eye
of
the
soule
to
the
syght
of
Ihesu
.
and
stablyth
it
with
the
lykynge
of
loue
that
it
feleth
by
that
syght
:
&
comforteth
it
so
myghtely
that
it
taketh
noo
kepe
what
so
men
Iangle
or
done
eyenst
hym
/
It
hangeth
no
thynge
vpon
hym
/
The
most
harme
that
he
myght
haue
were
a
forberynge
of
the
ghostly
syght
of
Ihu
/
And
therfore
it
is
leuer
to
hym
for
to
suffre
al
harmes
than
that
alone
Al
this
may
the
soule
doo
wel
and
easely
wythout
grete
trowblynge
of
the
ghostly
syght
whan
dysease
falleth
al
wythout
forthe
and
towcheth
not
the
body
.
as
is
bacbytyng
or
scornynge
:
or
spoylynge
of
suche
as
he
hathe
/
Al
thise
greueth
noughte
/
But
it
gooth
somwhat
nerer
whan
the
flesshe
is
towched
&
he
feleth
smerte
.
then
it
is
harder
Neuertheles
though
it
be
harde
and
Impossyble
to
the
freyle
kynde
of
man
to
suffre
bodyly
penaunce
gladly
&
pacyently
wythout
bytter
stirynges
of
yre
anger
&
malencoly
.
it
is
not
Impossyble
to
loue
that
is
the
holy
ghost
for
to
worche
this
in
a
soule
there
he
towcheth
wyth
the
blessed
yefte
of
loue
/
But
he
yeueth
a
soule
that
is
in
the
plyghte
myghtily
felinges
of
loue
,
and
wonderfully
fastneth
it
to
Ihu
.
&
departeth
it
wonder
ferre
from
the
sensualyte
thrugh
his
preuy
myghte
and
comforteth
it
soo
swetly
by
his
blessed
presence
that
the
soule
felith
lytyl
payne
or
elles
none
of
the
sensualyte
.
and
this
is
specyal
grace
yeuen
to
the
holy
marters
/
This
grace
had
the
apostles
as
holy
wryt
sayth
of
hym
thus
.
¶
How
loue
sleeth
couetyse
lechyry
and
glotenye
/
and
sleeth
that
flesshly
sauour
and
delyte
in
al
the
v.
bodyly
wyttes
softly
and
easely
thrugh
a
gracyous
beholdyng
of
Ihesu
/
Capitulum
xxxix
COuetise
also
is
slayne
in
a
sowle
by
the
worchinge
of
loue
:
for
it
makyth
the
soule
soo
coueytous
of
ghostly
gode
and
to
heuenly
ryches
soo
ardaunt
that
it
setteth
ryght
nought
by
al
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
al
thinge
that
shal
perysshe
at
one
pryce
/
No
more
he
chargeth
that
one
than
that
other
as
in
his
loue
/
For
it
semyth
wel
that
al
thyse
erthly
thynges
that
worldly
men
lete
so
grete
pryce
of
&
loue
soo
deyntly
sholde
passe
awaye
&
torne
to
nought
both
the
thynge
in
itself
and
the
loue
of
it
/
And
therfore
he
bryngeth
it
in
his
thoughte
by
tyme
in
to
that
plyghte
that
it
shal
be
after
.
and
so
acounteth
it
as
nought
/
And
whan
worldly
louers
stryuen
&
fyghten
.
and
plede
for
erthly
good
who
maye
fyrste
haue
it
/
the
louer
of
Ihesu
stryueth
wyth
noo
man
but
kepyth
hymselfe
in
pees
.
and
holdeth
hym
payd
with
that
that
he
hath
and
wol
stryue
for
no
more
/
For
hym
thynkyth
that
he
nede●h
no
more
of
al
the
ryches
in
erthe
than
a
skant
bodyly
sustenaunce
for
to
saue
the
bodyly
lyf
withal
as
longe
as
god
wol
.
and
that
he
maye
lyghtly
haue
/
And
therfore
woll
he
no
more
than
skantly
hym
nedeth
for
the
tyme
that
he
maye
frely
be
dyscharged
fro
besynes
aboute
the
kepynge
and
the
dispendyng
of
it
.
And
fully
yeue
his
herte
&
his
sesynes
aboute
the
sekynge
of
Ihesu
for
to
fynde
hym
in
clennes
of
spiryte
:
for
that
is
al
his
couetyse
/
For
why
:
oonly
clene
of
herte
shall
see
hym
/
Also
flesshly
loue
of
fader
and
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
no
more
affeccion
to
fader
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
and
his
moder
had
the
selfe
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
.
and
bringeth
in
to
the
soule
pouerte
in
spyryte
/
And
that
dooth
loue
not
oonly
in
hem
that
haue
right
noughte
or
worldly
gode
but
also
in
some
creatures
that
are
in
grete
worldly
state
and
haue
dispendinge
or
erthly
ryches
/
Loue
sleeth
in
some
of
hem
couetyse
so
ferforth
that
they
haue
more
lykynge
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
Ihesu
.
and
that
is
soo
precyous
and
so
worthy
that
it
woll
receyue
none
other
loue
restyngly
that
●s
contrary
therto
/
And
not
only
doth
loue
this
but
also
it
sleeth
the
lykyng
of
lechery
&
al
other
bodily
vnclennes
And
bryngeth
in
to
the
soule
very
chastyre
.
&
torneth
it
in
to
likynge
/
For
the
soule
felyth
so
grete
delyte
in
the
syghte
of
Ihu
that
it
lykyth
for
to
be
chaste
&
is
no
grete
hardnes
to
it
for
to
kepe
chastyte
.
for
it
is
so
moost
ease
&
moste
rest
/
And
vpon
the
selfe
wyse
the
yefte
of
loue
sleeth
lustes
of
glotenye
&
makyth
the
soule
sobre
&
temperaunt●
and
bereth
it
vp
so
myghtily
that
it
maye
not
rest
in
lykynge
of
mete
&
drynke
.
but
it
taketh
mete
&
drynke
what
it
be
that
leest
greueth
the
bodyly
complexyon
yf
he
maye
lyghtly
come
therto
Not
for
loue
of
itself
.
but
for
the
lo●e
of
god
/
On
this
maner
wyse
the
louer
of
god
seeth
wel
that
hym
nedeth
for
to
kepe
his
bodyly
lyf
with
mete
&
drynke
aslonge
as
god
wol
suffre
h●m
to
be
togyder
/
Then
shal
this
be
the
dyscrecyon
of
the
louer
of
Ihu
as
I
vnderstonde
y●
hath
felyng
&
worchynge
in
the
loue
.
that
vpon
what
maner
that
he
maye
most
kepe
his
grace
hol●
and
leest
be
letted
fro
worchyng
in
it
thorugh
takynge
of
bodyly
sustenaunce
.
so
shal
he
do
/
That
maner
of
mefe
the
leest
letteth
&
lest
troubleth
the
herte
and
maye
kepe
the
body
in
strengthe
be
it
flesshe
be
it
fysshe
be
it
brede
&
ale
:
that
I
trowe
the
soule
cheseth
for
to
haue
yf
it
maye
come
therby
/
For
al
the
besynes
of
the
soule
is
for
to
thinke
on
Ihu
with
reuerent
loue
euer
without
●ettynge
of
ony
thynge
yf
that
it
myght
/
And
therfore
sythen
it
must
nedes
somwhat
be
letted
&
hyndred
.
the
lesse
that
it
is
letted
&
hyndred
by
mete
or
drynke
or
ony
other
thynge
the
leu●r
it
is
/
It
had
leuer
vse
the
beste
mete
&
moste
of
pryce
vnder
the
sonne
yf
it
lesse
letted
the
kepynge
of
his
herte
than
for
to
take
but
brede
&
water
yf
that
letted
hym
more
/
For
he
hath
no
rewarde
for
to
gete
hym
grete
mede
for
the
payne
of
fastynge
.
&
be
put
ther
by
fro
softnes
in
herte
:
but
al
his
besynes
is
for
to
kepe
his
hert
as
stably
as
he
maye
in
the
syght
of
Ihu
&
in
the
felynge
o●
his
loue
/
And
sothly
as
I
trowe
he
might
with
lesse
lykynge
vse
the
best
mete
that
is
gode
in
the
owne
kynde
than
a nother
man
that
worcheth
al
in
reason
without
the
specyal
yeft
of
loue
sholde
mowse
the
worst
.
out
take
mete
that
thrugh
crafte
of
cury
osyte
is
only
made
for
luste
/
That
maner
of
mete
may
he
not
wel
acorde
with
al
/
And
also
on
that
other
syde
yf
lytyl
mete
as
only
brede
&
ale
most
helpeth
&
easeth
his
herte
and
kepyth
it
moost
in
pees
it
is
most
leyf
than
to
hym
for
to
vse
it
so
.
&
namly
yf
he
fele
bodyly
strengthe
only
of
the
yefte
of
loue
withal
/
And
yet
doth
loue
more
for
it
sleeth
accidye
&
flesshly
ydlenes
and
makyth
the
soule
to
be
occupyed
in
goodnes
&
namly
Inwarde
in
beholdyng
of
hym
.
by
the
vertue
of
whiche
the
soule
hath
sauour
&
ghostly
delyte
in
prayenge
in
thynkynge
&
in
al
other
maner
of
doyng
that
nedeth
for
to
be
done
after
the
state
that
he
is
in
withoute
heuynes
or
paynful
bytternes
whether
he
be
relygious
or
seculer
Also
it
sleeth
the
vayne
lykyng
of
the
v.
bodyly
wyttes
/
For
the
syght
yf
the
eye
:
that
the
soule
hath
no
lykyng
in
the
syghte
of
ony
worldly
thing
.
but
it
feleth
rather
peyne
and
dysease
in
beholdynge
of
it
be
it
neuer
soo
fayre
.
neuer
soo
precyous
neuer
soo
wonderful
/
And
therfore
as
worldely
louers
renne
oute
some
tyme
for
to
se
newe
thynges
for
to
wonder
on
hem
:
And
soo
for
to
fede
her
hertis
wyth
the
vayne
syghte
of
hem
/
Ryghte
so
a
louer
of
Ihesu
is
besye
for
to
renne
awaye
&
withdrawe
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
and
more
wonderful
and
that
wolde
he
not
forbere
/
Ryght
on
the
selfe
wyse
is
it
of
spekynge
&
heryng
It
is
a
peyne
to
the
soule
of
a
louer
of
Ihu
for
to
speke
or
here
ony
thing
that
myght
let
the
fredom
of
his
harte
for
to
thynke
on
Ihu
.
what
songe
or
melody
or
mynst
ralsye
outwarde
that
yt
be
yf
it
let
the
thought
that
it
may
not
freely
/
And
rest
fully
pray
or
thynke
on
hym
/
It
lykyth
hym
ryght
nought
/
&
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
towchynge
the
worchyng
of
his
soule
in
the
loue
of
Ihu
it
lykyth
hym
ryght
nought
.
he
is
elles
ryght
sone
wery
therof
:
He
had
wel
leuer
be
in
pees
&
here
ryght
nonght
ne
speke
ryght
nought
than
for
to
here
the
spekynge
&
the
techynge
of
the
grettest
clerke
of
erthe
with
al
the
reasons
that
he
can
saye
to
hym
thorugh
mannes
wyttes
.
but
yf
he
can
speke
felyngly
&
styryngly
of
the
loue
of
Ihesu
for
that
is
his
crafte
pryncypally
/
And
therfore
wolde
he
not
elles
speke
:
here
ne
see
but
that
myghte
helpe
hym
&
ferder
hym
in
to
more
knowynge
.
&
better
felynge
of
hym
/
¶
Of
worldly
speche
it
is
no
dowte
that
he
hath
no
sauour
spekynge
ne
in
herynge
of
it
.
ne
in
worldly
tales
ne
in
tydynges
▪
ne
no
suche
vayne
Iangelyng
.
that
longeth
not
to
hym
/
And
so
it
is
in
smellynge
&
saueryng
/
The
more
that
the
thoughte
sholde
be
dystracte
and
broken
fro
ghostly
reste
by
the
vse
eyther
of
smellynge
or
sauerynge
▪
or
of
ony
of
the
bodyly
wyttes
the
more
he
sleeth
it
/
The
lesse
that
he
feleth
of
hem
the
leuer
is
hym
/
And
yf
he
myght
lyue
in
the
body
without
the
felyng
of
ony
of
hem
he
wolde
neuer
fele
hem
/
For
they
trouble
the
herte
ofte
tymes
/
and
putteth
it
fro
reste
.
and
they
maye
not
fully
be
eschewed
Neuertheles
the
loue
of
Ihu
is
somtyme
so
myghty
in
a
soule
that
it
ouercomyth
&
sleeth
all
that
is
contrary
therto
for
a
tyme
/
¶
What
vertues
&
graces
a
soule
receyueth
thrugh
openyng
of
that
Inner
eye
in
to
the
gracyous
beholdyng
of
Ihu
.
&
how
it
maye
not
begete
only
thrugh
mannes
traueyle
but
thrugh
specyal
grace
&
traueyle
also
/
Caplm
xl
.
THus
worcheth
loue
in
a
soule
openynge
the
ghostly
eye
in
to
beholdynge
of
Ihu
by
inspyracyon
of
specyal
grace
.
&
makyth
it
clene
subtyl
&
able
to
the
werke
of
contemplacion
.
what
this
openyng
of
the
ghostly
eye
is
the
grettest
clerke
in
erth
can
not
ymagyn
by
his
wyt
ne
shew
fulli
by
his
tonge
.
for
it
may
not
be
gete
by
study
ne
thrugh
mannes
traueyle
only
:
but
princypally
by
grace
of
the
holy
ghost
&
with
traueyle
of
man
I
drede
moche
to
speke
ought
of
it
for
me
thynketh
I
can
not
/
I
passeth
myn
assay
&
my
lyppes
are
vnclene
/
Neuertherles
for
I
hope
loue
axeth
&
loue
byddyth
:
therfore
I
shall
saye
a
lytyl
more
of
it
as
I
hope
loue
●echeth
/
This
openynge
of
the
ghostly
eye
is
the
lyghty
derkenes
&
ryche
noughte
that
I
spake
of
before
.
&
it
maye
be
called
puryte
of
spyryte
and
ghostly
reste
:
In
warde
stylnes
and
pees
of
conscyence
:
hyghnes
of
thought
&
ordonnez
of
soule
.
a
lyftly
felynge
of
grace
&
pryuyte
of
herte
.
the
waker
slepe
of
the
spouse
and
taastynge
of
heuenly
sauour
.
brennyng
in
loue
&
shynynge
in
lyght
.
entre
of
contemplacion
:
&
refourmyng
in
felyng
/
Al
thyse
reasons
are
sayde
in
holy
wrytynge
by
dyuersmen
for
euery
of
hem
spake
of
it
after
his
felynge
in
grace
/
And
though
al
thise
been
dyuers
in
shewyng
of
wordes
.
neuertheles
they
are
al
in
one
sentence
of
sothfastnes
For
a
soule
that
thrugh
vysitynge
of
grace
hath
one
:
hath
all
/
For
why
a
syghynge
soule
to
see
the
face
of
Ihu
whan
it
towched
thrugh
specially
grace
of
the
holy
ghost
it
is
sodeynly
chaunged
&
torned
fro
the
plyte
that
it
was
in
to
a nother
maner
of
felynge
/
It
is
wonderfully
departed
&
drawen
fyrste
in
to
itselfe
fro
the
loue
&
the
lykynge
of
al
erthly
thinge
somoche
that
it
hath
lost
the
sauour
of
the
bodyly
lyfe
&
of
al
thynge
that
is
saaf
only
Ihu
/
And
then
it
is
clene
fro
al
the
fylth
of
synne
:
so
ferforth
that
the
minde
of
it
&
al
vnordeyned
affeccyon
of
ony
creature
is
sodeynly
wasshen
&
wyped
awaye
.
that
there
is
no
mene
lettynge
betwyxe
Ihu
and
the
soule
but
oonly
the
bobyly
yfe
:
&
then
it
is
in
ghostly
rest
/
For
why
al
paynful
dowtes
&
dredes
&
all
other
temptacyons
of
ghostly
enuyes
are
dryuen
out
of
the
herte
that
they
trowble
not
ne
synke
not
therin
for
the
tyme
/
It
is
in
rest
fro
the
noye
of
worlly
besynes
&
paynfull
taryenges
of
wycked
styrynges
.
but
it
is
full
besye
in
the
fre
ghostly
worchynge
of
loue
/
And
the
more
it
traueyleth
so
.
the
more
reste
he
feleth
/
This
restful
traueylle
is
full
ferre
fro
flesshly
ydlenes
&
blynde
sykernes
/
It
is
ful
of
ghostly
werke
/
but
it
is
callyd
reste
/
For
grace
looseth
the
heuy
yocke
of
flesshly
loue
fro
the
soule
&
makyth
it
myghty
&
free
thorugh
the
yeft
of
ghostly
loue
for
to
worche
gladly
softly
and
delectably
in
al
thynge
that
grace
styreth
it
for
to
worche
in
/
And
therfore
it
is
called
an
holy
ydlenes
and
a
rest
most
besy
.
and
so
it
is
in
inrewarde
stylnes
fro
the
grete
cryenge
of
the
bestly
noyse
of
flesshly
desyres
&
vnclene
thoughtes
/
This
stylnes
makyth
Inspyracyon
of
the
holy
ghost
in
beholynge
of
Ihu
/
For
why
:
His
voyse
is
soo
swete
so
myghty
that
it
putteth
sylenee
in
a
sowle
to
Ianglynge
of
al
other
spekers
:
for
it
is
a
voys
of
vertue
softly
sowned
in
a
clene
soule
of
the
whiche
the
prophete
sayth
thus
/
Uox
dni
in
virtute
/
That
is
/
The
voys
of
our
lorde
Ihesu
is
in
vertue
/
This
voys
is
a
lyfely
worde
&
a
spedy
as
the
apostle
sayth
/
Uiuus
est
sermo
dei
et
efficax
et
penetrabilior
omni
gladio
/
That
is
.
quycke
is
the
worde
of
Iū
&
spedy
.
more
perysshynge
than
ony
swerde
is
/
Thrugh
spekynge
of
this
worde
is
flesshly
loue
slayne
&
the
soule
kepte
in
scylence
fro
al
wycked
styrynges
/
And
then
the
beholdynge
&
thynkyng
and
the
vsynge
of
hem
is
ghogly
/
For
the
loue
is
ghostly
/
The
sowle
hath
then
ful
grete
dysdeyne
for
to
be
buxom
to
loue
of
worldly
thynges
.
for
it
is
hyghe
sette
aboue
hem
thorugh
grace
/
It
setteth
noughte
by
al
the
worlde
.
for
why
:
al
shall
passe
&
perysshe
/
vnto
this
hynes
of
herte
whyle
the
soule
is
kepte
therin
comyth
none
errour
ne
deceyte
of
the
fende
:
for
Ihesu
is
fothfastly
in
syght
of
the
soule
that
tyme
&
al
thyng
byneth
hym
/
Of
this
the
prophete
speketh
thus
/
Accedat
hom
ad
cor
altum
et
exaltabitur
deus
.
Come
man
to
hyghe
herte
&
god
shal
be
highed
/
That
is
a
man
y●
thrugh
grace
comyth
to
the
hyghnes
of
thoughte
shal
see
that
Ihu
is
oonly
hyghed
aboue
all
creatures
.
&
he
in
hym
/
And
then
is
the
soule
aboue
moche
straunged
fro
felyshyp
of
worldly
louers
/
Though
her
body
be
in
middes
amonge
hem
.
ful
ferre
ben
they
departed
fro
flesshly
affeccions
of
creatures
I
chargeth
not
though
it
neuer
se
man
ne
speke
with
hym
ne
haue
comforte
of
hym
yf
it
mighte
euer
be
soo
in
that
ghostly
felynge
/
It
felyth
so
grete
homlynes
of
the
blessed
presence
of
oure
lorde
Ihesu
and
somoche
sauour
of
hym
that
it
may
lightly
for
his
loue
foryete
that
flesshly
affecccōn
&
the
flesshly
minde
of
al
creatures
/
I
saye
not
that
it
shal
not
loue
ne
thynke
of
other
creatures
.
but
I
saye
that
it
shal
thynke
on
hem
in
time
and
see
hem
and
loue
hem
ghostly
&
freely
.
not
flesshly
and
paynfully
as
it
dyde
before
/
Of
this
oonlynes
speketh
the
prophete
thus
/
Ducam
eam
in
solitudine
.
This
tastynge
of
this
manna
is
a
lyfly
felynge
of
gra
had
thorugh
openynge
of
the
ghostly
eye
/
And
this
grace
is
not
an
other
grace
that
a
chosen
soule
felyth
in
the
begynnynge
of
his
conuersyon
:
but
it
is
the
same
and
the
selfe
grace
:
but
it
is
otherwyse
felt
and
shewed
to
a
soule
For
why
grace
wexeth
with
the
soule
&
the
soule
wexeth
with
grace
/
And
the
more
clene
that
the
soule
is
ferre
departed
fro
the
loue
of
the
worlde
the
more
myghty
is
the
grace
:
more
in
warde
&
more
ghostly
shewynge
in
the
presence
of
our
lorde
Ihesu
:
so
that
the
same
grace
that
torneth
hem
fyrst
too
synnes
:
&
makyth
hem
begynnynge
&
profytynge
by
yeftes
of
vertue
&
exercyse
of
good
werkes
maken
hem
also
perfyte
/
And
tha●
grace
is
called
a
lyfly
felynge
of
grace
.
for
he
y●
hath
it
felyth
it
wel
.
&
knoweth
well
by
experyence
that
he
is
in
grace
/
It
is
full
lyfly
t●
hym
for
it
quyckneth
the
soule
wonderfully
&
makyth
it
soo
hole
that
it
feleth
no
paynful
dysease
of
the
body
though
it
be
feble
&
sykly
/
For
why
.
then
is
the
body
myghtyest
moost
hole
&
moost
restful
&
the
soule
also
.
without
thys
grace
the
soule
can
not
lyue
but
in
payne
:
for
it
thynkith
that
it
myght
euer
kepe
it
&
no
thynge
sholde
put
it
awaye
/
And
neuertheles
yet
it
is
not
so
.
for
it
passeth
awaye
ful
lyghtly
/
But
neuertheles
though
the
souereyne
felynge
passeth
awaye
&
withdrawe
.
the
reley
fleneth
styl
&
kep●th
the
soule
in
sadnes
.
&
makyth
it
for
to
desyre
the
comynge
ayen
/
And
this
is
also
the
waker
slepe
of
the
spouse
:
¶
How
specyal
grace
in
beholdynge
of
our
lorde
Ihesu
withdrawyth
sometyme
fro
a
soule
/
And
how
a
sowle
shal
haue
her
in
the
abs●ence
and
presence
of
Ihu
/
And
how
a
soule
shal
desyre
that
in
it
is
alwaye
the
gracyous
presence
of
Ihesu
/
Caplm
xli
.
SHewe
me
then
a
soule
that
thorugh
inspyracyon
of
grace
hath
openynge
of
the
ghostly
syght
in
to
beholdyng
of
Ihu
y●
is
departed
&
drawen
out
fro
the
lo●●
of
the
worlde
so
ferforth
that
it
hath
puryte
&
pouerte
of
spyrite
:
ghostly
rest
:
In
warde
scylence
.
&
pees
in
conscyence
:
hyghnes
of
thought
ordonnez
&
pryuyte
of
hert
:
waker
slepe
of
the
spouse
.
that
hath
loste
lykyng
&
Ioyes
of
the
worlde
taken
with
delyte
of
heuenly
sauour
.
euer
threstynge
:
&
softly
shyghynge
y●
blessed
presence
of
Ihu
.
&
I
dare
hardly
pronounce
that
this
soule
brenneth
al
in
loue
&
shyneth
in
ghostly
lyght
worthy
for
to
come
to
the
name
&
to
the
worshyp
of
the
spowse
:
for
it
is
refourmed
in
felynge
made
able
&
redy
to
contemplacyon
/
Thyse
are
the
tokens
of
Inspyracyon
in
openynge
of
the
ghostly
eye
For
why
whan
the
eye
is
opened
the
soule
is
in
ful
felynge
of
al
thyse
vertues
before
sayd
for
that
tyme
/
Neuertheles
it
falleth
often
tymes
that
grace
withdrawyth
in
partye
for
corrupcyon
of
mannes
freelte
.
&
suffreth
then
the
soule
for
to
fal
in
to
itself
in
flesshlyhede
as
it
was
beforne
/
And
then
is
the
soule
in
payne
&
in
sorowe
:
for
it
is
blynde
&
vnsauery
&
can
no
good
/
It
is
weyke
&
vnmyghty
encombred
with
the
body
&
with
al
the
bodyly
wyttes
/
It
se●heth
&
desyreth
after
the
grace
of
Ihu
ayen
&
it
maye
not
fynde
it
/
For
holy
wry●
sayth
of
our
lorde
thus
Postqm̄
vultum
suum
absconderit
non
est
qui
contemplat
eum
That
is
:
After
whan
our
lorde
Ihu
hath
hydde
his
face
there
is
none
that
maye
beholde
hym
.
whan
he
sheweth
hym
the
soule
may
not
vnsee
hym
.
for
he
is
lyght
.
&
whan
he
hydeth
hym
it
may
not
see
hym
for
the
soule
is
derke
/
His
hydynge
is
but
a
subtyl
assayenge
of
the
soule
/
His
shewynge
is
a
wonder
mercyfull
goodnes
in
conforte
of
the
soule
/
Haue
ye
no
wonder
though
the
felynge
of
grace
be
withdrawe
somtyme
fro
a
louer
of
Ihu
/
For
holy
wrytte
sayth
the
same
of
the
spouse
that
she
fareth
thus
/
Quesiui
et
non
inueni
illum
.
But
at
the
last
whan
he
wol
he
comyth
ayen
ful
of
grace
&
of
sothfastnes
.
&
vysyteth
the
soule
the
languyssheth
in
desyre
by
syghynges
of
loue
to
his
presence
.
&
to
wchyth
it
&
anoynteth
it
ful
softly
with
the
oyle
of
gladnes
.
&
makyth
it
sodeynly
hole
fro
al
pyne
:
and
then
cryeth
the
soule
to
Ihesu
in
ghostly
voys
with
a
glad
herte
thus
/
Oleum
effusum
nomen
tuum
/
Oyle
yshedde
is
thy
name
/
Thy
name
is
Ihesu
.
He
is
ful
blynde
that
feyneth
hym
in
grace
without
ghostly
felynge
of
goddys
Inspyracyon
.
&
setteth
hymself
in
a
maner
of
stablynes
as
he
were
euer
in
felyng
&
in
worchynge
of
specyal
grace
:
demyng
that
al
is
grace
that
he
dooth
&
felyth
without
&
within
.
thynkynge
that
what
so
euer
he
do
or
speke
is
grace
:
holdyng
hymself
vnchaungable
in
specyallyte
of
grace
.
If
there
be
ony
suche
as
I
hope
there
be
none
:
he
is
ful
blynde
in
felynge
of
grace
/
Bu●
then
myght
thou
saye
thus
that
we
sholde
loue
only
in
trouthe
.
He
is
neuer
heuy
ne
sory
but
whan
he
is
with
hymself
in
flesshlynes
/
He
is
neuer
ful
gladde
ne
mery
but
whan
he
is
out
of
hymselfe
as
he
was
with
Ihesu
in
his
ghostlynes
/
And
yet
is
that
no
ful
myrthe
.
for
euer
there
hangeth
an
heuy
lumpe
of
bodyly
corrupcyon
on
his
soule
:
&
bereth
it
downe
&
moche
letteth
y●
ghostly
gladnes
.
and
y●
must
euer
be
whyles
it
is
here
in
this
lyfe
but
neuerthese
for
I
speke
of
chaungabylyte
of
grace
howe
it
comy●th
&
goth
that
thou
mystake
it
not
.
therfore
I
meane
not
of
the
comyn
grace
that
is
had
&
felte
in
trouth
&
in
good
wyl
to
god
without
the
whiche
hauynge
&
lastynge
therin
no
man
maye
be
saaf
.
for
it
is
in
the
leest
chosen
so
u●e
y●
lyueth
but
I
meane
of
specyal
grace
felt
by
Inspyracyon
of
the
holy
ghost
in
the
maner
as
it
is
before
sayd
/
The
comen
grace
that
is
charyte
lasteth
hole
what
so
euer
a
man
do
aslonge
as
his
wyll
&
his
entente
is
true
to
god
withoute
the
whiche
hauynge
&
lastynge
that
he
wolde
not
synne
dedely
.
ne
the
dede
y●
he
wylfully
dooth
is
not
forbede
as
for
dedely
synne
/
For
this
grace
is
not
losts
but
for
dedely
synne
/
And
then
it
is
dedely
synne
whan
his
concyence
wytnesseth
with
a
vysement
that
it
is
dedely
synne
/
&
yet
neuertheles
he
dooth
it
or
elles
his
conscyence
is
so
blynded
that
he
holdeth
it
no
dedely
synne
al
though
he
doo
the
dede
wylfully
the
whiche
is
forbode
of
god
&
holy
chyrche
as
dedely
synne
/
Specyal
grace
felt
thrugh
the
vnseable
presence
of
Ihesu
that
makyth
a
soule
a
perfyte
louer
lastyth
not
euerylyke
hole
in
the
hyghnes
of
felyng
.
but
chaūgably
comyth
&
gooth
as
I
haue
sayd
before
/
Thus
our
lorde
sayth
/
¶
A
commendacyon
of
prayer
offred
to
Ihu
of
a
soule
contemplatyfe
/
And
how
stablynes
in
prayer
is
a
syker
werke
to
stonde
in
/
And
how
euery
felynge
of
grace
in
a
chosen
soule
may
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
with
specyal
grace
is
blunt
&
boystous
to
ghostly
werke
&
c●
nought
theron
/
It
may
not
therof
for
weyknes
of
itself
/
It
is
both
olde
&
drye
.
vndeuoute
&
vnsauery
in
itself
/
But
thenne
comyth
the
lyghte
of
grace
.
&
thrugh
towchyng
makyth
it
sharpe
&
suptyl
redy
&
able
to
ghostly
werke
:
and
yeueth
it
a
grete
fredom
and
an
hole
redynes
in
wyl
for
to
be
buxom
to
al
the
styrynge
of
grace
redy
for
to
worche
after
that
grace
styreth
the
soule
/
For
by
openynge
of
the
ghostly
eye
it
is
applyed
al
fully
to
grace
redy
to
pray
/
And
how
the
soule
prayeth
thenne
shal
I
telle
the
/
The
moost
specyal
prayer
that
y●
soule
vseth
and
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
&
other
seruyce
of
holy
chirche
for
lettred
/
The
soule
prayeth
thenne
not
in
maner
as
it
dyde
before
in
comyn
maner
of
men
by
hyghnes
of
voys
:
or
by
renable
spekynge
oute
.
but
in
ful
grete
stylnesse
of
voys
&
softnes
of
herte
/
For
why
.
his
mynde
is
not
trowbled
ne
taryed
with
outwarde
thynges
but
hole
gadred
togyder
in
itself
/
And
the
soule
is
set
as
it
were
in
a
ghostly
presence
of
Ihu
.
and
therfore
euery
worde
&
euery
syllable
is
sowned
sauerly
swete
&
delectably
with
ful
acorde
of
mouthe
&
of
herte
/
For
why
the
soule
is
torned
then
al
in
to
fyre
of
loue
/
And
therfore
euery
worde
that
it
preuely
prayeth
is
leke
to
a
spercle
springyng
out
of
a
fyre
bronde
y●
chafeth
al
the
myghtes
of
the
soule
&
torneth
hem
in
to
loue
.
&
lyghtneth
hem
so
confortably
that
the
soule
lyst
euer
for
to
pray
&
do
none
other
thyng
/
The
more
it
prayeth
the
better
it
may
the
myghtier
it
is
/
for
grace
helpeth
the
soule
wel
&
makyth
al
thyng
lyght
&
easy
that
it
lyste
ryght
wel
to
psalme
&
synge
the
louynges
of
god
with
ghostly
myrth
in
heuenly
delyte
/
This
ghostly
werke
is
fode
of
the
soule
.
&
this
prayer
is
of
moche
vertue
/
For
it
wasteth
&
bryngeth
to
nought
al
temptacions
of
the
fende
preuy
&
a
perte
.
it
sleth
al
the
mynde
&
the
lykynge
of
the
worlde
.
&
of
flesshly
synnes
.
it
bereth
vp
the
body
&
the
soule
fro
paynful
felynge
of
wretchydnes
of
this
lyf
/
It
kepyth
the
soule
in
felyng
of
grace
&
worchyng
of
loue
:
&
norysshe
it
euer
ylyke
hote
&
fresshe
as
styckes
norissheth
fyre
/
It
puttith
awaye
alyrkyng
&
heuynes
of
hert
:
holdeth
it
in
smight
&
in
ghostly
gladnesse
/
Of
this
prayer
spekyth
dauyd
thus
/
Dirigat
oracio
mea
sicut
insensū
in
conspectu
tuo
.
That
is
:
Dressed
be
my
prayer
lorde
as
encence
in
thy
sighte
/
For
ryght
as
ensence
that
is
cast
in
the
fyre
makyth
a
swete
smel
by
the
reke
styghyng
vp
to
the
ayre
/
ryght
so
a
psalme
sauourly
&
softly
songe
or
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
no
flesshe
flye
rest
vpon
the
pottes
brynke
boylynge
on
the
fyre
/
Right
soo
may
there
no
flesshly
delyte
reste
vpon
a
clene
soule
that
is
happed
&
warmed
al
in
the
fyre
of
loue
boylytige
and
blowinge
psalmes
&
louynges
to
Ihu
/
This
prayer
is
euer
herde
of
Ihesu
/
It
yeldyth
grace
to
Ihesu
/
And
receyueth
grace
agayne
/
It
makyth
a
soule
homely
&
felowly
with
Ihu
.
and
wyth
alle
the
angels
of
heuen
/
Use
it
who
soo
maye
.
The
werke
is
good
and
gracyous
in
itselfe
/
And
though
it
be
not
al
fully
contemplacyon
.
in
itselfe
ne
the
werkyng
of
loue
by
itselfe
/
Neuerthelesse
it
is
a
parte
of
contemplacyon
/
For
why
:
It
maye
not
be
doone
on
this
maner
wyse
but
in
plentee
of
grace
thrugh
openinge
of
the
ghostly
eye
/
And
therfore
a
soule
that
hath
this
fredom
and
thys
gracyous
felynge
in
prayenge
wyth
ghostly
sauour
and
heuenly
delyte
hath
the
grace
of
contemplacyon
in
maner
as
it
is
/
This
prayer
is
a
ryche
off●ynge
fylled
al
in
fatnes
of
deuocion
:
receyued
by
angels
and
presented
to
the
face
of
Ihesu
/
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
besynes
.
&
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
&
medeful
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
righte
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
so
ferre
departee
fro
the
flesshlyhede
that
it
is
mayster
of
the
body
.
and
then
is
the
body
noughte
elles
but
as
an
Instrumente
&
a
trompe
of
the
soule
in
the
whyche
the
soule
blowith
swete
notes
of
ghostly
louynges
to
Ihu
/
This
is
the
trompe
that
Dauyd
spoke
of
thus
/
¶
For
why
the
soule
is
torned
in
to
the
eye
and
sharply
beholdeth
the
face
of
Ihu
.
&
is
made
syker
that
it
is
Ihu
y●
it
felyth
&
seeth
/
I
meane
not
Ihu
as
he
is
in
hymself
in
fulnes
of
his
blessed
godhede
.
but
I
meane
Ihesu
as
he
wol
shewe
hym
to
a
clene
sowle
holden
in
body
after
the
clennesse
that
it
hath
/
For
wyte
thou
wel
that
euery
●he
a
felynge
of
grace
is
Ihesu
&
maye
be
called
Ihesu
/
And
after
that
the
grace
is
more
or
lesse
so
felyth
the
soule
more
or
lesse
Ihesu
/
ye
the
fyrste
felynge
of
specyal
gra●e
in
a
begynner
that
is
called
grace
of
compun●
yon
&
contricyon
for
his
synnes
is
verily
Ihu
:
for
whythe
maketh
the
contrycyon
in
a
soule
by
his
presence
/
But
Ihu
is
thenne
ful
boystously
and
rudely
felte
.
ful
ferre
fro
his
ghostly
subtylte
:
for
the
soule
can
noo
better
ne
maye
no
better
for
vnclennesse
of
itselfe
thenne
/
Neuertheles
afterwarde
yf
the
soule
profyte
&
encrease
in
vertues
and
in
clennes
the
same
Ihesu
and
none
other
is
seen
and
felt
of
the
same
soule
whan
it
is
towched
with
grace
/
but
that
is
more
ghostly
nere
to
the
godly
kynde
of
Ihesu
/
And
sothly
that
is
the
moost
thynge
that
Ihesu
loueth
in
a
foule
that
it
myght
be
made
godly
and
ghostly
in
syghte
and
in
loue
lyke
to
hym
in
grace
to
that
y●
he
is
by
kynde
.
for
that
shal
be
the
ende
of
all
louers
/
Then
mayste
thou
be
syker
that
what
tyme
that
thou
felyste
thy
soule
styred
by
grace
specyally
in
that
maner
as
it
is
before
sayd
by
openynge
of
thy
ghostly
eye
thou
seest
and
feleste
Ihu
/
Holde
hym
faste
whyle
thou
may
&
kepe
the
in
grace
:
and
lete
hym
nought
lyghtly
fro
the
Loke
after
none
other
Ihesu
but
that
same
by
felynge
of
that
selfe
grace
more
godly
that
it
myghte
wexe
in
the
more
and
more
/
And
drede
the
nought
though
Ihu
that
thou
felyst
be
not
Ihesu
as
he
is
in
his
full
godhede
that
thou
sholdest
therfore
mowe
be
deceyued
yf
thou
lened
to
thy
felynge
:
but
truste
thou
well
yf
thou
be
a
louer
of
Ihesu
that
thy
felyng
is
true
and
that
Ihesu
is
truly
felte
&
seen
of
the
thorugh
his
grace
as
thou
may
se
hym
here
/
And
therfore
leue
fully
to
thy
felynge
whan
it
is
gracyous
and
ghostly
.
&
kepe
it
tenderly
.
&
haue
grete
deynte
not
of
thyselfe
but
of
it
.
that
thou
myghte
see
:
and
fele
Ihesu
euer
better
&
better
/
For
grace
shall
euen
techethe
by
itself
yf
thou
wol
falle
therto
tyll
thou
come
to
the
ende
/
But
perchaunce
thou
begynnest
to
wonder
why
I
saye
one
tyme
that
grace
worchyth
al
this
.
&
on
a nother
tym
that
loue
worchyth
or
god
worchyth
.
Unto
this
I
saye
th●
that
whan
I
say
the
grace
worcheth
I
meane
loue
.
Ihesu
:
and
god
.
for
al
is
one
.
and
noughte
but
one
/
Ihu
is
loue
Ihesu
is
grace
.
Ihesu
is
god
/
And
for
he
worcheth
all
in
vs
bi
his
grace
for
loue
as
god
therfore
may
I
vse
what
worde
of
thyse
iiii
.
that
me
lyst
after
my
styrynge
in
this
writynge
/
¶
How
a
soule
thrugh
the
openynge
of
the
ghostly
eye
receyueth
a
gracous
loue
able
to
vnderstonde
holy
wryt
And
how
Ihesu
that
is
hydde
in
holy
wryt
shewyth
him selfe
to
his
louers
Caplm
xliii
THen
the
soule
of
a
louer
felyth
Ihu
in
prayer
in
the
maner
before
sayd
.
&
thynkyth
y●
it
wolde
neuer
fele
otherwyse
/
Neuertheles
it
falleth
that
somtyme
grace
putteth
scilence
to
vocal
prayeng
:
and
styreth
the
sowle
to
see
and
to
fele
/
Ihesu
in
a nother
maner
/
And
that
maner
is
fyrste
to
see
Ihu
in
holy
wrytt
/
For
Ihu
that
is
al
sothfastnes
is
hidde
and
heled
therin
wounden
in
a
●ofte
sendyle
vnder
fayr
wordes
that
he
may
not
be
know
ne
felte
but
of
a
clene
h●rte
/
For
why
:
sothfastnes
woll
not
shewe
itselfe
to
enmyes
but
to
frendes
that
loue
&
desyre
it
wyth
a
meke
herte
.
for
sothfastnes
and
mekenes
arne
ful
true
systers
fastned
togyder
in
loue
and
charite
/
and
therfore
is
there
noo
lenynge
of
counseylle
betwyxe
hem
two
/
Mekenes
presumyth
of
sothfastnes
and
noo
thynge
of
itselfe
.
And
sothfastnes
tro
wyth
well
on
mekenes
:
and
soo
they
accorden
wonder
well
/
Thenne
for
as
moche
as
a
sowle
of
a
louer
is
made
meke
thrugh
inspyracyon
of
grace
by
openynge
of
the
ghostly
eye
:
and
seeth
that
it
is
noughte
of
itselfe
/
But
oonly
hangeth
in
the
mercy
an●
the
godenes
of
Ihu
lastyngly
is
borne
vp
by
fauour
&
helpe
of
hym
only
/
&
truly
desyrynge
the
presence
of
hym
therfore
seeth
it
Ihu
/
For
it
seeth
sothfastnes
of
holy
wrytte
wonderly
shewed
and
opened
aboue
studye
and
traueyle
&
reason
of
mannes
kyndly
wyt
/
And
that
maye
wel
be
called
the
felynge
and
the
perceyuynge
of
Ihesu
/
For
Ihesu
is
welle
of
wysdome
.
and
by
a
lytyl
heeldynge
of
his
wysdom
in
to
a
clene
soule
he
maketh
the
soule
wyse
ynough
for
to
vnderstonde
al
holy
wrytte
.
not
al
at
ones
in
specyal
beholdynge
:
but
thorugh
that
grace
the
soule
receyueth
a
newe
ablynes
and
a
gracyous
habyte
for
to
vnderstonde
it
specyally
whan
it
comyth
to
mynde
.
This
openynge
and
this
clernesse
of
wytte
is
made
by
the
ghostly
presence
of
Ihesu
/
For
ryghte
as
the
ghospel
sayth
of
ii
.
dyscyples
goynge
to
the
castel
of
Emaus
brennynge
in
desyre
and
spekynge
of
our
lorde
Ihesu
:
The
harder
that
they
ben
and
ferder
fro
mannes
resonable
vnderstondynge
the
more
delectable
is
the
treue
shewynge
of
hem
/
Whan
Ihesu
is
mayster
it
is
expowned
and
declared
lytterally
:
morally
:
mystyly
:
and
heuenly
:
yf
the
mater
suffre
it
/
By
letter
that
is
lyghteste
and
moost
playne
is
bodyly
kynde
comforted
/
By
moralte
of
holy
wrytte
the
soule
is
infourmed
of
vyces
and
vertues
wysely
to
cunne
departe
the
one
fro
that
other
/
By
mystyhede
it
is
illumined
for
to
see
the
werkes
of
Ihesu
in
holy
chirche
.
redily
for
to
applye
the
wordes
of
holy
wrytte
to
cryst
our
hede
:
and
to
holy
chirche
that
is
hys
mysty
body
/
And
the
fourth
that
is
heuenly
longeth
oonly
to
the
worchynge
of
loue
/
And
that
is
whan
alle
sothfastnes
in
holy
writte
is
applyed
to
loue
/
And
for
that
is
mooste
lyke
to
heuenly
felynge
therfore
I
calle
it
heuenly
/
The
louer
of
Ihesu
is
his
frende
.
not
for
he
hath
deserued
it
:
but
for
Ihu
of
his
mercy
ful
goodnes
makyth
hym
his
frende
by
true
accorde
/
And
therfore
as
to
a
true
frende
that
pseyseth
hym
wyth
loue
.
not
serueth
him
by
drede
as
a
thralle
:
¶
It
sauoureth
wonder
swetely
whan
it
is
wel
chewed
by
ghostly
vnderstondynge
/
For
why
.
the
spyryte
of
lyffe
is
hydde
therin
that
quyckenyth
al
the
myghtes
of
the
sowle
/
and
fylleth
theym
ful
of
swetnesse
of
he●enly
sauoure
and
ghostly
delyte
/
But
sothly
hym
nedeth
to
haue
whyte
teeth
and
sharpe
&
wel
pycked
that
sholde
byte
of
this
ghostly
brede
/
For
flesshly
louers
and
herytykes
maye
not
towche
y●
Inwarde
floure
of
it
/
Her
teeth
are
blody
and
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
and
in
heretykes
ben
blody
full
of
synne
and
of
worldly
vanytees
/
They
wolde
and
they
can
not
come
by
curyosite
of
her
kyndly
wytte
to
the
sothfastnes
in
knowynge
of
holy
wrytte
.
for
her
wytte
is
corrupte
by
original
sinne
and
actuell
also
.
And
is
not
yet
helyd
thrugh
grace
.
And
therfore
they
do
but
gnawe
vpon
the
barke
wythout
speke
they
neuer
soo
moche
therof
/
The
Inner
sauour
within
they
fele
not
of
/
They
ben
not
meke
they
ben
not
clene
for
to
see
it
/
They
ben
not
frendes
to
Ihesu
.
&
therfore
he
sheweth
hem
not
his
counseyle
/
The
preuyte
of
holy
wryt
is
closed
vnder
a
keye
seled
with
a
sygnet
of
Ihesus
fynger
:
that
is
the
holy
ghost
/
And
therfore
withouten
his
loue
&
his
leue
may
no
man
come
in
/
He
hath
only
the
keye
of
cunnynge
in
his
kepynge
as
holy
wryt
sayth
/
&
he
is
keye
hymself
/
And
he
letteth
in
whom
he
wolby
Inspyracyon
of
his
grace
.
&
breketh
not
the
selle
.
&
that
doth
Ihu
to
his
louers
/
Not
to
alylyke
/
but
to
hem
that
are
specyally
Inspyred
for
to
seke
sothfastnes
in
holy
wryt
with
grete
deuocyon
in
prayenge
.
&
with
moche
besynes
in
studyenge
goynge
before
/
Thyse
maye
come
to
the
fyndynge
when
our
lorde
Ihu
wyl
shewe
it
/
See
now
thenne
how
grace
openeth
the
ghostly
eye
&
clereth
the
wyt
of
the
soule
wonderly
aboue
the
freelte
of
corrupte
kynde
/
It
yeueth
the
soule
a
newe
ablenes
whether
it
wol
rede
holy
wryt
or
here
or
thynke
it
for
to
vnderstonde
it
truely
&
sauourly
that
sothfastnes
of
it
in
the
maner
before
sayd
/
And
for
to
torne
redely
al
reasons
&
wordes
that
are
bodyly
sayd
in
to
ghostly
vnderstondyng
.
&
that
is
no
grete
merueyle
/
For
the
same
spyryte
expownyth
it
&
declareth
it
in
a
clene
soule
in
comfort
of
it
that
fyrst
made
it
.
&
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
soth
fastnes
&
the
ghostly
sauour
of
it
in
general
though
they
see
not
so
many
reasons
in
specyal
:
for
that
nedeth
not
And
whan
the
soule
is
thus
abled
&
lyghtned
thrugh
grace
.
then
it
lyste
for
to
be
alone
somtyme
out
of
lettyng
or
comonynge
of
al
creatures
that
he
myght
freely
assaye
his
Instrument
that
I
calle
his
reason
in
beholdynge
of
sothfastnes
that
is
conteyned
in
holy
wryt
/
And
thenne
there
fal
to
mynde
wordes
&
reasons
&
sentences
ynough
to
occupye
hym
in
ful
ordynate
&
full
sadly
/
And
what
comforte
&
ghostly
delyte
:
sauour
&
swetnes
a
soule
may
fele
then
in
his
ghostly
werke
thrugh
dyuers
Illumynacyons
:
Inly
perceyuynges
:
preuy
knowynges
&
sodeyn
towchynges
of
the
holy
ghost
by
assaye
the
soule
maye
wyte
&
elles
not
/
And
I
hope
that
he
shal
not
erre
be
so
y●
his
teeth
that
ben
his
In
warde
wettes
be
kepte
whyte
&
clene
fro
ghostly
pryde
&
fro
curyosyte
of
kyndly
wyt
/
I
hope
that
Dauyd
felt
ful
grete
delyte
in
this
maner
werke
whan
he
sayd
thus
/
¶
Of
the
pryuevoys
of
Ihesu
sownyng
in
a
soule
wherby
it
shall
be
knowen
/
And
how
al
the
gracyous
Illuminacōns
made
in
a
soule
ben
called
the
spekynges
of
Ihu
/
Caplm.
.
xliiii
.
LO
thyse
are
fayre
newe
felynges
in
a
clene
soule
.
&
yf
a
sowle
were
fulfylled
with
suche
it
myghe
be
layd
.
And
sothly
that
is
were
refourmed
somwhat
in
felyng
:
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
thenne
to
folow
the
styryng
of
grace
/
For
the
prophete
sayth
/
Quocumque
●hat
spiritus
illuc
gradiebantur
et
rote
sequentes
cum
/
¶
How
thrugh
gracyous
openynge
of
the
ghostly
eye
a
soule
is
made
wyse
mekely
&
sothfastly
to
se
the
dyuersyte
of
degrees
in
holy
chyrche
as
trauelyng
/
And
for
to
see
angels
kynde
&
fyrst
of
repreued
/
Caplm
xlv
NEuertheles
other
ghostly
thinges
there
ben
also
the
whiche
thrugh
lyght
of
grace
are
shewed
of
the
soule
.
and
are
thyse
/
The
kynde
of
al
resonable
soules
.
&
the
gracyous
worchynge
of
our
lorde
Ihesu
in
hem
/
The
kynde
of
angels
blessed
&
reproued
&
her
worchynge
and
the
knowynge
of
the
blessyd
trynyte
after
the
grace
techith
/
Holy
wrytte
sayth
in
the
boke
of
songes
of
the
spouse
thus
/
Surgam
&
circuibo
ciuitatem
&
queram
quem
diligit
anima
mea
/
I
shal
ryse
&
I
shal
goo
aboute
the
cyte
&
I
shal
seche
hym
that
my
soule
loueth
/
That
is
:
And
al
this
ghostly
syghte
is
nought
elles
but
●he
syghte
of
Ihesu
.
Not
in
hymselfe
but
in
his
mercyfull
preuy
werkes
&
in
his
ryghtwyse
domes
euery
daye
shewed
&
remembred
and
renewed
to
resonable
soules
Also
ouer
this
to
se
with
the
ghostly
eye
the
paynes
of
reproued
:
&
the
Ioye
&
the
blysse
of
chosen
sowles
it
is
ful
confortable
For
sothfastnes
may
not
be
seen
in
a
clene
soule
without
grete
delyte
&
wonderful
softnes
of
blessyd
brennyng
loue
/
Also
the
syght
of
angels
kynde
:
fyrste
of
dampned
&
after
that
of
the
blessed
.
It
is
a
ful
fayr
contemplacyon
of
the
fende
in
a
clene
soule
whan
grace
bryngeth
the
fende
to
the
syghte
of
the
soule
as
a
clumsid
caytyf
bounden
with
the
myght
of
Ihu
that
he
maye
not
dere
/
Thenne
the
soule
beholdeth
hym
not
bodyly
but
ghostly
seenge
his
kynde
and
his
malyce
.
&
torneth
hym
vp
soo
downe
and
spoyleth
hym
and
renteth
hym
all
to
noughte
.
scorneth
hym
&
dyspyseth
hym
and
setteth
noughte
by
his
malyce
.
Thus
biddeth
holy
wrytte
whan
it
sayth
thus
Uerte
impium
et
non
erit
/
Torne
the
wycked
:
¶
How
by
the
same
lyghte
of
grace
the
blessed
angels
kynde
maye
be
seen
And
how
Ihu
is
god
&
man
aboue
all
creatures
after
y●
the
soule
mage
see
hym
here
/
Caplm.
.
xlvi
.
ANd
then
after
this
by
the
self
lyght
may
the
soule
see
ghostly
the
fayrhede
of
angels
the
worthines
of
hem
in
kynde
.
the
subtylte
of
hem
in
substa
unce
:
the
confermynge
of
hem
in
grace
.
&
the
fulnesse
of
endles
blise
the
soūdryhede
of
orders
the
dystynccōns
of
persones
how
they
lyue
all
in
lyght
of
sothfastnes
endles
.
&
how
they
brenne
al
in
loue
of
the
holy
ghost
after
the
worthynes
of
orders
.
how
they
see
and
loue
&
prayse
Ihu
in
blessyd
rest
without
ceesynge
/
There
is
no
syght
of
body
:
ne
no
figure
in
ymaginacyon
in
this
maner
worching
but
al
ghostly
.
&
of
ghostly
creatures
/
Then
begynneth
the
soule
to
haue
grete
aqueyntaunce
of
the
blessed
spirytes
&
a
gret
felyshyp
/
They
are
ful
tender
&
ful
besy
about
suche
a
soule
to
helpe
it
/
They
are
maysters
to
teche
it
&
often
thrugh
her
ghostly
presence
&
towchyng
of
her
lyght
dryuen
out
fantasyes
fro
the
soule
:
&
they
Illymyn
the
soule
g●acyously
.
they
confort
the
soule
by
swete
wordes
sodenly
sowned
in
a
clene
herte
/
And
yf
ony
dysease
falle
ghostly
they
seruen
the
soule
&
mynystre
to
it
al
that
it
nedeth
/
Thus
¶
Thys
finsshyith
this
present
boke
whiche
expowneth
many
notable
doctrynes
in
contemplacion
/
whiche
as
me
semyth
right
expedyent
to
those
that
setten
theyr
felycyte
in
ocupynge
theimselfe
specyally
for
theyr
soule
helthe
/